A17574	----	An epistle of a Christian brother exhorting an other to keepe himselfe vndefiled from the present corruptions brought in to the ministration of the Lords Supper. Calderwood, David, 1575-1650. 1624 Approx. 38 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A17574 STC 4357 ESTC S116316 99851533 99851533 16810 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17574) Transcribed from: (Early English Books Online ; image set 16810) Images scanned from microfilm: (Early English books, 1475-1640 ; 1301:03) An epistle of a Christian brother exhorting an other to keepe himselfe vndefiled from the present corruptions brought in to the ministration of the Lords Supper. Calderwood, David, 1575-1650. [2], 27, [1] p. Successors of G. Thorp], [Amsterdam : Printed Anno 1624. By David Calderwood. Place of publication and printer from STC. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lord's Supper -- Church of Scotland -- Early works to 1800. Posture in worship -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-04 SPi Global Keyed and coded from ProQuest page images 2005-05 Judith Siefring Sampled and proofread 2005-05 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion AN EPISTLE OF A CHRISTIAN BROTHER Exhorting an other to keepe himselfe vndefiled from the present corruptions brought in to the ministration of the Lords Supper . Printed Anno 1624. My reverend , and deare brother , YOVR doubtfull loue to your owne ancient and well deserved religion , and your just feare of this uncouth change was after manie hard assayes with threatnings , and terrours strangely enforced , rankles your tender heart weary of contending with heavie perplexities of wrath , and temporall losses if ye shall continue to walk , as ye haue learned , and are best perswaded ; of scandall and defection , if ye leaue your own old profession , which ye haue judged , and judge to be most agreeable to the truth ; and of shame , and of gnawing of conscience , if ye shall pollute your self with practises different from your faith , and contrary to the best light , and likeing of your own mind . In these difficulties , your case is the more lamentable , that ye are drawn under the displeasure of high authoritye , which , next to God ye would fainest please , & under the dislike of some Peers , and Iudges of the land , hauing such particular care to their owne charges , giuing them small leasure to sound the depth of ecclesiastical controversies , & only for a matter of conformitie , that known enemy to the vnitie and peace of the kirks of Christ in all the world , where it hath found credit . And surely your griefe must be the greater , that in the day of your sorrow the wise men of your own mind are silent and slack for your help , and your great opposites in this distressed cause , your neerest friends , and old acquaintance , but without equall reason on their part , or iust desert on yours . Who would not be pierced in heart with the pittifull lookes of your wearied countenance , as at the last gaspe of your wonted sinceritie , and chearfull constancie . In this againe , if you be left to your selfe , affliction is added to the afflicted , and our mother the Kirke , and her mother the Truth are forsaken . And notwithstanding of this strait , if any friends of a willing minde shall timously contribute to your comfort , some Doeg , or some Amazia is euer ready with their biting censure , and check of high presumption . But praised be the Lord , there is no small number of religious and honest men in the kirke and common-weale , and the hearts of all are in the hands of the Lord , who may at his pleasure moue any that hath the tongue of the learned to speake a word in season to you that are wearie , also dispose your friends and brethren of their old ingenuitie , and tender compassion of your bleeding heart , by their holy wisedome to remoue your doubts , confirme your faith , and helpe you to be perswaded in your owne minde , and to advise you rather now to hold fast that which you haue heard and receiued , then afterward with vntimous repentance to change their tune , and stile , as if you were not a brother , but an aduersarie , and Apostate , if it shall happen , as God forbid that you be driven from the bright candle of your knowne profession to the deepe darknesse of an unknowne way , and by that unhappy change so much the more blinded , as your light hath been greater , and with the purest Ivorie turned with fire into saddest black , or shal be mis-shapen in a new face , stained with the contempt of your first puritie , and blushing at the disparagement of your new forme . A vile confusion that cannot bee eschewed if you shall suffer your selfe to bee drawne back againe to the deformities for iust causes casten out of the kirk , and from that beauty of reformation , which you haue before held , and with ioy so long professed , and vpon no better warrant then a bare example , and very authoritie of mens names , although for the time fathers and favourers of your profession , but after long standing now suddenly moved , and so taken with the novelties of the time , that for ioyning with them , they dare not onely separate from their old masters and fellow brethren , but from themselues , in respect of that which they were . And yet in this maine current some way to be excused by their embarking like simple men in a warre ship , and miserable mistaking of these base additions , to be layd downe againe when it should please them like good schollers to returne to their owne masters , the standard-bearers in our faith , with imagined liberty , not onely to concurre , but to confirme and encourage their owne brethren afresh for the advancement of the interrupted worke of the ministry and edification of the body of Christ , as they are bound in conscience and calling . But howsoever men haue been inclined to giue place to the streame of the time , yet from the day that the kirk hath been crossed , and many of all sorts grievously afflicted with the perturbations daily arising about the violent inbringing of these intrused alterations : neverthelesse you haue found some sweet refreshment under the shadow of a heavenly dispensation so ruling the pathes of these proceedings , that you haue kept the truth , suffered reproches and discredit with patience in standing against these misliked novelties so long as they remained without the compasse of your owne practise , esteeming your particular losses contented gain , and your iniuries excusable for keeping the liberties of Gods service , and the secret ioy of your owne conscience to be brooked by your quiet carriage , and sober conversation . But now if the day of that poore ease be passed , and patient walking can haue no further fauour , and if you shall be drawen out to a publick stage before the Lord , who would keepe you to be his witnesse , and in the eyes of men , who would gain you to be their disciples , you must needs by your owne practise either shamefully recant , or honestly confesse the religion wherein you haue stood . Choose you this day whether with humbled Esther you will wisely resolue to proue constant , and glad the hearts of many people , by cleaving to that way wherein you haue found the Saviour with his blessings and benefits of all sorts ; or if you will against your owne experience of Gods favour to you , and hard successe seene upon these novations , where they haue beene most greedily embraced , hazard by your vnseasonable example to giue occasion of stumbling to many , and to loose the patience and labours of your former constancie , and now like Peter overwhelmed with feare , adventure to seek your comfort , and quietnesse in the sway of time , as though the Lord could be syled , as Absolom was with Chusayes policie . If you dare suffer committing your soule to the will of God , as vnto a faithfull Creator , it is his place to temper the cuppe of all your troubles , and when he shall be pleased to try and determine your matter before the highest barre . But if you shall deny before men the Lord , and his truth once received , he will deny you before his heavenly father , and will not deliver you from the houre of temptation . It may be that you find not such throng in the narrow way of suffering , as in the broad way of common profession , when religion dwelt in the pleasant land of peace in Halcyone dayes like the Spouse of Christ commanding all , and subject to none . For you must thinke , that many looke well in their owne climate , that haue neither head nor health to crosse the line , and many goe brauely with guilded swords about their owne doores , who flye the campe , and dare not face the Cannon . To beleeue in Christ is a great gift , not common to all , but to suffer for his sake is a greater , and given to few . Perhaps it may be , that many living by gesse , and more ready upon their own respects to professe , then carefull to be informed in a truth , and no small number of silly spirits by giuing credit to others , and misled in the by-paths of errour , & some unstable Camelion-like hypocrites inclined to be died with the colour of every occasionall profession , when they shall see the world to frowne , may take another way . But pitie them , & spare them , praise God for his favour to you , and increase of faith , and patience , and let no gall , and bitternes of speech , scarcely becomming the witnesse of a truth , make any of whatsoever sort lesse inclinable to returne to you , and your way , who by memorie of their former proceedings , in a different course , may be recalled to loue and honor both you and your way . The Apostles traine may suffice you . If Christ be on your side , who can be against you ? You are debter to him that hath guided the steps of your soule , & all that is within you to praise him , because in these contentions you haue done what you could in defense of the truth , and haue kept it , and never wronged any man in any matter ; so that if it be the pleasure of God you shall suffer , it is because you dare not forsake a knowne truth , whereby you haue received many rich comforts , and looketh for to reape endlesse ioy , esteeming it your dutie to cleaue to that which is called in question , as well as to the rest , which seem to be spared : for your encouragement you haue a worthy cause to honor you , sufficient reasons to defend you , and the experience of your owne conscience to uphold you . It is true that your large course is so cunningly covered , that nothing is permitted to appeare at this time , but a smal point , the gesture of kneeling at the communion , and receving out of the ministers hand with such as shall bee at table , vpon the festivall day appointed . Yet you must thinke of these particulars , as of members of the grosse bodie of conformitie , obscuring the frame of Reformation delivered vnto you by the Fathers , who begat you in the Lord , to bee kept in integritie for your owne use , and for the instruction and comfort of your successors . For you cannot deny , but you haue seene your mother the kirk in her gayest dresse , firmly setled vpon the foundation of the Prophets and Apostles , and strongly fortified with faire confessions , her badges famous in the world , and most meet for keeping vnity among her members in doctrine , sacraments , kirke-service , discipline , and in the holy ministrie , and for abiuring of all poysonable superstition , and damnable confusion . And with no small joy haue you beheld her watchmen assembled in her sacred meetings for managing her affairs , according to the will of her Lord , and for that effect strongly fenced with liberties & privileges , the royal testimonies of his Maiesties loue for strengthening her jurisdiction , and furtherance of all her causes . How happy were these dayes , when her painfull Shepheards were knit together in one minde and judgement with mutuall encouragements , all feeding their flockes , and pleasantly marching against all enemies without exception , as an army with banners . How bright were then the starres , and how beautifull the candlestickes ? But now alas you are forced to behold bold mints to draw her off the old foundation to the sandy heapes of humane wisedome , her renowned confessions of faith , the strong barres of her vnitie aforenamed without just cause reproved , and layd aside , the doctrine distempered with the vnsavorie mixture of mans learning , and presented to the people without relish of the Word and Spirit , like an egge without salt to a man of a sound taste , yea often with spleene so misapplied against Christians for furthering of mens particulars , and worldly projects , that hearing bringeth no lesse griefe then edification . By new additions & mutations both the sacraments are made vncouth , and distastfull to many a poore Christian fearing to offend God by passing beyond the measure of their own faith , if they should receiue any thing in the sacraments not delivered by the Lord. The necessarie discipline , and necessarie vse of the same for purging & preservation , as behoveful for the kirk as physick for a mans body , diseased , weakned , and almost rejected . The holy ministry transformed , rent , and divided by a swelling humour over-running that somtime solid body , and restraining the members thereof from their proper functions ; the kirke-service , prayers , and other exercises , atled to a new mould , and as farre from former edification , as pitifully diseased with the daily fits of restlesse change ; the prerogatiue of the Lords day , and due sanctification thereof miserably brought low by setting vp of other dayes of extraordinary respect to be observed with festivall solemnities , the jurisdiction , liberties , and priviledges of the kirke her comfortable , and awfull assemblies , with the whole pretious substance so wounded and made pale , for setting vp of some silly circumstances , and that with great losse of concord and quietnesse among all the members of the kirke , and no small gaine to superstition , confusion and prophannesse . And this is the cause moving you to like the first condition of the kirke , and to refuse the novations introduced , as they are prejudiciall in part or in whole to the religion and order formerlie established . For this your judgement your speeches are racked , and made to speake against the State , and you are brought in the case of Ziterius , when the Court was against him , making the Emperour Nebuchadnezar . And when this flame is kindled against you , if you refuse to follow the droue in anie new practise , for to defend your libertie by anie good ancient order or custome , you are summarilie condemned of Brownish Separation , singularitie , Puritanisme , and of blinde and fained zeale . Yet not by all , but by such , as either hauing forgot , or never knowne your prefession in her integritie , take advantage by the advantageous name of Conformitie to please themselues , and grieve them who cleaue to the forme of godlinesse whereunto you were delivered . And even here we must bee patient , and repent our own slacknes in following our dutie of good service toward God , when so manie pains haue been taken to instruct and strengthen in a contrarie course , hoping that although Constantine being at the first for the determination of the Councell of Nice , wherunto the contrarie parties put their hands , and afterward by oversight , & negligence to possesse the minds of them that were about him with careful remembrance of the truth , he was by the continuall neernesse & pains of them that were cōtrarie minded , changed to an other course ; yet our most high , wise , & gracious Emperour , when his majestie shall see that wee are tied by such affection to our harmles profession , that wee choose rather patientlie to suffer then rashlie to change , as his highnes royal clemencie hath refreshed manie , and rid others out of thrall , will bee pleased to be our Physitian , & with his own hand cure the distempered body of this poore kirke , restoring to Christs spouse in the land of his highnes happie birth , her priviledges and servants for her Lords emploiments , that everie one of them receiving that favour , may enjoy one another for edification of the kirke , his maiesties better service , and their mutuall comfort . For your owne confirmation , and the credite of your cause in whole and everie part of it , you haue a sufficient store of strong reasons in your own hand ; yet because you haue adoe with humbled Christians , who as they are taguht of God , so they would be faine followers of him , and for their vse loue better the pure fountaines of the scripture , then the dark compositions , and subtile distinctions of Philosophicall Schoole-men , you shall not doe amisse to set before your owne eyes for your present use the following Articles of the Lords Supper , as straight rules to rectifie the uncomely eye-lasts required to be introduced upon the sound work of this Sacrament . 1 Christs practise in the first Supper , qualified with his commandement , Doe this in remembrance of me , and with Pauls precept , Bee yee followers of me , even as I am of Christ , together with the common maxime rightly understood , Every action of Christ is our instruction , should be the perfect patterne of our practise . 2 The command , Doe this , being grounded upon Christs practise , and hauing respect therto , cannot be understood , but by the understanding of the particulars practised by him . For as practise and custome obserued in any matter before a law be made , are the best exponers of the law , and not the customes and practises that creepe in afterward , so in this Sacrament , the things done by Christ and his Disciples expone the institution better then the practises & customes in the dayes of Dionysius Areopagita , of Iustinus Martyr , of Tertullian , and of the practises of kirkes in these , or other ages . 3 The example and institution of Christ are fully set downe by Matthew , Marke and Luke , Euangelists , and by Paul the Apostle conioyntly . 4 In the night that the Lord was betrayed , for the eating of the Lords Supper , Christ and his Disciples came together in one place , prepared for the eating of the Paschall Lambe , and that holy banket . 5 In that place where Christ and his Disciples met , there was a Table prepared both for the service of the Lambe , and for this Sacrament . 6 For the reverent eating of this Supper , Christ by choyce and no otherwise sate at that Table with his Disciples in the most comely and convenient forme of sitting . 7 For visible Elements he vsed both bread and wine such as were at hand for the time , and onely these two without any mixture . 8 To the bread by way of preparation Christ did foure things : he did take it , he blessed it , he brake it , he gaue it : and for the right vsing of it , he spake three things to the Disciples , a commandement , Take ye , eate yee , a declaration , This is my body which is given ( or broken ) for you , a second commandement , Doe this in remembrance of me . 9 When he had supped , for preparation of the cup he did three things ; he did take it , hee blessed it , he gaue it them ; and for right vsing of it hee spake three things , a commandement , Drinke ye all of it , a declaration , This is my blood in the new Testament , which is shed for many for the remission of sins ; a second commandement , Doe this as oft as yee drink it in remembrance of me . 10 This service is recōmended to be continued in the kirke , and frequently used . For as often as yee shall eate this bread , and drinke this cuppe , yee shew the Lords death till hee come . 11 A warning of a fearful danger , Whosoever shal eate this bread and drink this cup of the Lord unworthily , shall bee guiltie of the body and blood of the Lord. 12 A soueraigne remedy against this danger , Let every man therefore examine himselfe , and so let him eate of this bread , and drink of this cup. 13 This is the truth of this holy sacrament , and in the most fauourable times this kirke sought this truth , and by the testimonie and commendation of other reformed kirkes found it , and not onely the mind of Iesus Christ anent this sacrament , but in all the particular heads of religion aboue rehearsed . 14 If either the sacrament it selfe , the ministers and receiuers thereof were priviledged from mens corruptions , there were no feare of craft , negligence , or compulsion to receiue this sacrament , neither necessity to examine ▪ what were agreeable or dissonant to the measure of their faith that receiued . 15 It is an infallible observation , that whosoever after the truth once found , seeketh farther then truth , shall finde errors and lies . 16 Of these Fathers , who in Christ Iesus begot you , and brought you up , through the Gospell delivered to you , as they receiued it from the scriptures , and from this kirke , being reformed , yee receiued the sound doctrine , and right use of this sacrament , and other heads of religion , not as a meere doctrine , and meere rites , but as the annointing of the holy spirit which dwelleth in you . If yee shal receiue divers teachers , divers doctrines and sacraments , you must quite the spirit that dwelleth in you , and seek another . As the Cotinthians by the distemper of their members , and corruptions marked among them by the Apostle , transgressed against the first article aboue written , so if yee come together in a mixture of nick-named Puritans and conforme people , standing under contention , expressed there by the Apostle , and vnremoved from among you , your comming together ▪ cannot bee with profite , but with great hurt . The first maine difference , and cause of dissention betwixt you and them , ariseth from the fifth article , anent a Table , and the necessarie vse of it . For the sacrament , yee holding that it is necessarie for the eating and drinking the sacramentall elements , both for the exercise of your faith toward God , & charitie among your selues , is necessarily required in that sacramentall and heavenly banquet , and they thinking it onely commodious for the people to kneele at in reverence of the sacrament , and others neither necesry nor commodious , but a meere Metaphore . But you doe well , that beleeue , that there was a Table at Christs supper , as certainly as the hand of him that betrayed him was with him at the Table , and as truly for vse as the Apostle Paul tearmeth the sacrament by the name of the Table of the Lord , which Table by some Fathers is called the Holy Table , and by others the Lords Table , a fit meane to represent our vnion and communion with Christ , and among our selues in this life . Thou doest prepare a Table before me in the sight of my adversaries : and in the life to come , I haue appointed to you a kingdome , that ye may eate and drink at my table in my kingdome ; which mysterie of spirituall fellowship can no wise be so well adumbrate , nor so sensibly perceiued of any beleeving Christian by a common Table in any mans house whosoever . The second controversie betwixt you & them ariseth from the sixth Article ; yee holding that Christ and his disciples sate at Table , and they obscuring that assertion by alledging of a forme of sitting used by Christ different from your forme , and by their law of indifferent things rejecting all forme of sitting , and bringing in kneeling as a more humble and convenient gesture for the sacrament , then Christ vsed . By vertue of the first Article , binding you to Christs patterne , as you are bound by the Prophet to bee taught of God , and consequently not to teach God , so by the Apostles precept , you should be a follower of Christ , and not a reformer either of his practise , or institution conforme thereto . And , as for the diversity of formes of sitting , neither kneeling nor standing being opposite gestures to sitting , can haue the name of sitting , and consequently Christs sitting was no sort of kneeling . As for the alledged indifferencie , it is taken away by Christs free choyce of sitting expressed in his owne practise , when he was neither straited by any occasion , compulsion , or other inclining cause , but at his libertie might haue kneeled , it pleased him in his owne wisedome to choose sitting , as the meetest gesture for his communicants . As for the humilitie of kneeling aboue your humility of sitting , we haue no great warrant in the word : for there , sitting is vsed in preaching , in praying , & in the sacrament , but kneeling onely in prayer . And yet Christ in his agonie vsed for a more humble forme , falling on the ground upon his face . Of the three gestures used by the Christian world in religious worship , sitting , standing , and kneeling , Christ did choose sitting . And if a choyce were to be made of any of the three , kneeling for us is most dangerous , being the outward badge of their confession , who contrary to our faith beleeue Christ to be bodily present , either by transubstantiation , consubstantiation , or some vnknowne maner , as also it being the formall adoration of a person , and not a signe of reverence to be giuen to the sacramentall elements , or any other thing which moved the Schoolemen to affirme , that if there remained the substance of bread after the consecration , the people would therefore take occasion of Idolatry , and in stead of Christs body would giue godly worship to the bread , and for avoiding of that idolatry , they thought best to remoue away the bread , and bring in transubstantiation . Thirdly , ye differ from them about the distribution of the bread , you holding that Christ gaue it to them that were next him , and the disciples divided it among themselues ; and they holding that it should be given by the minister his hand delivering it immediatly into the hand of every single person there present to receiue the communion . Your practise , as it is conforme to the order of the sacrament , observed in this kirk since reformation began , so it is most conform to the necessary order of Christs actions and forme of words , as they are set down in the eight article . But their assertion & practise anent distribution , can neither agree with the order of Christs actions , the forme of his words , nor the practise of this reformed kirk . As for the order of Christs actions , for preparation of the bread , he doth three things , he took it , he blessed it , he brake it , which of necessity must be understood to be a mystical fraction . And being thus prepared , as he took the bread for them , he exhibiteth , and giveth it to them , wherby they may be assured to haue good right to that bread , and being thus prepared , and made theirs , he giveth a generall commandement to them all to take it , and for the particular form of their taking , that they should divide it amōng themselues , according to the direction set downe in Luke for the right vse of the cup , Divide it among your selues ; which forme of distribution for exercise of brotherly loue , is as necessarie to be vsed upon the bread , as upon the cup. And if by the act of giving the distribuoion of the cup were perfected by Christ , giving sigillatim to every single person , and their sole receiving of it immediatly out of his hand , what could be the use of the generall commandement , Divide it among you ? And to ascribe one sence to the act of giving the Cuppe , and another of the bread , and to thinke that the Apostles could boldly take the one or the other , not knowing what right they had to it , or what it was , it were amisse to think . And if the practise of kirkes were a sufficicient rule , in sundry kirkes , in sundry ages , the Deacon delivered the sacrament to the people . Since yee professe , and faine would bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and submitting yourselfe to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a follower of God by your profession , wish , and submission , rather to follow Christ and his Apostles followers of him , then any other man , or societie of men , and rather the forme of our owne kirke observed since reformation , wherin yee haue gotten the comfort that ever yee had , or haue by that sacrament , and for thir particulars , and other causes of contention betwixt you and them , that would draw you to a mixture with them in their forme , you must deprecate favour while you be better informed , and advised , and they both to the effect that before you come to communication at the Table , yee may be one in faith and articles of religion , and of one consent of heart in Ierome his sence , calling Augustine of his communion , and of Augustines meaning , calling a certaine woman of his communion . As these differences betwixt you and them are evill in themselues , so are they evill in the alledged ground , whereby they are occasioned . The peoples rudensse , and lack of devotion , which should be rather removed by diligent instruction , then established by a practise founded vpon a necessitie that the sacrament must be alwayes celebrated to a sort of rude people , void of reverence to receiue the same in a comely forme . By that sort of rusticitie , and want of devotion , the communion table that in primitiue times stood in the middest of the kirke , was separate from the congregation by a Chancellarie , since from the middest of the kirke to the east end , which was called the Quier , then the minister and table both was separate from the people , the table turned into an altar , the sacrament into a sacrifice , the cup simply removed from the people , and the bread also by transubstantiation , or some other way . And so for curing that alledged rudenesse , Christs sacrament was turned into mans imagination , and so ceased to bee Christs sacrament , and became mans . Yee know the truth , and if yee sinne willingly after that yee haue received and acknowledged it , by forsaking all , or any part thereof , fundamentall , substantiall , or accidentall , all being copulatiue not to be changed in the meanest circumstance , but upon a necessarie occasion , good warrants , and to good ends : you know the danger set down by the Apostle , and what it is to make your owne conscience naked before God , and by your example to giue offence to many . Take heed to your selfe , and draw neere to God , that you may keepe your conscience pure against the great day . For this purpose set before you the image of mans frailtie , and the character of Christian constancie , that yee may striue to be strengthned , and stand by grace . In that unhappy division of the Tribes of Israel , Heresie rooted in Ieroboam , and spreading it selfe over the people in all the ten tribes , who were taught in the truth of God before their fall , found no contradiction in all the ten tribes , notwithstanding of their forme of religion , and of the heavie judgements of God powred out upon that fowle defection , but it continued in force , and they without sense aboue three hundred yeares and an halfe . The Arrian abhomination broched by the envy and stomack of a man prone to contradiction , possessing the Emperours heart by subtile suggestion , made Arrius personall quarrels to produce reall questions anent the Godhead of Christ , a filthy blasphemy at the beginning resisted by pastors & people , and long detested , but by processe of time , by authority , and by the subtiltie of few Arrian Apostates , not onely the multitude of Bishops , very few excepted , some sooner , some later , some as leaders , and some as common souldiers , either yeelding through feare , or brought vnder with penurie ; or by flatterie ensnared , or else beguiled through simplicitie , become subject to the current of time . Yea Osius the ancientest Bishop of Christendome , the most forward in defence of the Catholicke cause , and on the contrarie part most feared , by whose hand the Nicene creed was set downe , and framed for the whole Christian world to subscribe unto , yeelded in the end with the same hand to ratifie the Arrian confession , leaving the catholick faith to be kept and defended against the force of the world . Whether a fretting cancker enter in the head , as in Ieroboam , or in the foote , as in Arrius , it is dangerous for the bodie . Beware , thou that standest , lest thou fall . But you haue before you a faire table , liuely expressing the amiable portraits of more valorous Worthies , and better deserving in conflicts for religion , Christ the righteous , his Apostles , the Hebrewes , those valorous and worthy people defenders of the truth against the Arrian heresie , and terrours of Valence , and Vrsatius , the great patrons of that impurity . Memorable Athanasius whose motto is his high honor , Athanasius against the world , and the world against Athanasius , and old Eleazar , who being desired by his old acquaintance to deliver himselfe from death by eating of flesh which was lawfull for him to vse , and make as if hee did eate the flesh taken from the sacrifice , commanded by the king , answered , that it becommeth not our age in any wise to dissemble , whereby many young persons might thinke that Eleazar being fourescore yeare old and ten , were now gone to a strange religion . Seeing yee are compassed with such a cloud of witnesses , cast away the turmoyling of the world , and every thing that presseth downe , and run with patience the race that is set before you , looking unto Iesus the author and finisher of your faith , who for the joy that was set before him , endured the crosse , and despised the shame , and is set at the right hand of the Throne of God. If you would be to your wearied brethren the comfort of their miseries , and the guide of their difficulties , if yee would liue and dye a warriour against Sathan , and an enemy against sinne , and unchangeable servant to your owne master ; and if in this world yee would haue peace , and in the world to come everlasting joy , take heed to your conscience , for it is Gods Officer , for the purpose put into you to keepe you in awe . You may dye , your conscience cannot dye . The light of it may be shadowed , because it is not God , but not quite put out , because it is of God. Howsoever many be afraied for their fame , and few for their conscience , yet suffer not yourselfe in your whole life to slippe the breadth of your naile from your good conscience . It is a diet booke , wherein the sinnes of everie day are written , and for that cause to the wicked a mother of feare , but the children of God though the world should never credit them , require no better witnesse . Augustine esteemeth not what Secundinus thinketh of him , so long as his conscience accuseth him not before God. Jt is the secretarie of a mans heart , a sealed booke , close now , but to bee opened wide upon the great day . It is the treasure of the libertie of our spirits , which should be vnto us as farre aboue the libertie of the body , and things belonging thereunto , as the soule is aboue that dust which must goe to the dust . If you would haue this libertie of your spirit , yee must not stand for a name among men , but you must striue to store vp in your conscience , the true testimonies of your sincere loue to your owne religion , and to your fellow brethren : for your conscience shall bee for you , if you doe well , and as you shal stand dissemble , or revolt without partialitie , it will beare witnesse . The reformation of our religion was builded by difficulties , and maintained by patience , and paines . If our loue of ease , and of worldlie goods , and if our feare of temporall losses , shall destroy it , it had been better for us that we had never sought glory by that faire profession , then by a foule revolt to staine not onely our owne name and conscience , but by our hypocrisie to endanger the people of God. My deare brother , watch yee , stand fast in the faith , quit you like a man. The sonne of God sitteth at the right hand af the Father , and all power is given vnto him : hee appoynteth and moderateth all our wrastlings , hee giveth victorie , and will come shortly , and his reward with him . As you haue happily begunne , so goe on your whole course , that nothing may bee observed in you , other then such as becommeth a wise man to doe , and a righteous man to suffer . Goe on happily , and loue your owne religion . If by his grace hee shall strengthen you to proue a pattern of constancy at this time , he shall make you an heire of glory for ever . Feare not , put your selfe , and all that yee haue in the hands of the Lord , yee shall never loose ought at his hand , he shall liberally returne to you your gifts with advantage . Bee stedfast in the Lord , and let God and man see , that yee honour him , and your enemies shall see , and you shall finde that great things shall be done to the man whom the King of Kings will honour . To him that overcommeth will Christ grant to sit with him in his throne . Now vnto him that is able to keepe you that yee fall not , and to present you faultlesse before the presence of his glory with joy , that is , to God onely wise , our Saviour , bee glorie and majestie , and dominion and power , both now and for ever . Amen . Notes, typically marginal, from the original text Notes for div A17574-e60 The present difficulties dangers . Resolution to suffer required Impediments arising from other mens persons removed . Impediments arising from the qualitie of the cause removed . The cause in the end wil be iustified howsoever for the present it bee maligned . The cause is grounded upon sufficient reasons . Rules for right administration of the Lords supper . the present differences an impediment to communicate here . The first difference The second difference . The third difference . Consent in heart and articles of religion required in communicants . The ground of the alledged differences evill . No part of the truth is to be forsaken . The falles of backsliders to be set before the eyes of the sufferer . The constancy of others t● be set before the eyes of th● sufferer . A good conscience to be regarded in time of triall . 
A30643	----	Jesu-vvorship confuted, or, Certain arguments against bowing at the name Jesus proving it to be idolatrous and superstitious and so utterly unlawful : with objections to the contrary fully answered / by H.B. Burton, Henry, 1578-1648. This text is an enriched version of the TCP digital transcription A30643 of text R4361 in the English Short Title Catalog (Wing B6166). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 15 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30643 Wing B6166 ESTC R4361 13679396 ocm 13679396 101282 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30643) Transcribed from: (Early English Books Online ; image set 101282) Images scanned from microfilm: (Early English books, 1641-1700 ; 839:22) Jesu-vvorship confuted, or, Certain arguments against bowing at the name Jesus proving it to be idolatrous and superstitious and so utterly unlawful : with objections to the contrary fully answered / by H.B. Burton, Henry, 1578-1648. 8 p. Printed for H.G. ..., London : 1660. Written by Henry Burton. Cf. Wing. Reproduction of original in Huntington Library. eng Posture in worship -- Early works to 1800. A30643 R4361 (Wing B6166). civilwar no Jesu-vvorship confuted, or, Certain arguments against bowing at the name Jesus. Proving it to be idolatrous and superstitious, and so utterl Burton, Henry 1660 2796 2 0 0 0 0 0 7 B The rate of 7 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Emma (Leeson) Huber Sampled and proofread 2004-07 Emma (Leeson) Huber Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion Jesu-VVorship CONFUTED , OR , CERTAIN ARGUMENTS Against bowing at the Name JESUS . Proving it to be Idolatrous and Superstitious , and so utterly unlawfull . WITH Objections to the contrary fully Answered . By H. B. ISAIAH 2. 9. The mean man boweth down , and the great man humbleth himself , therefore pardon them not . LONDON : Printed for H. C. in Popes-head-Alley , in the Year 1660. ARGUMENTS AGAINST JESU-WORSHIP , OR , Bowing at the Name JESUS . Argument 1. ALL Idolatry is utterly to be abhorred . But , Adoration or Bowing at the name IESUS is Idolatry . Therefore such adoration is altogether to be abhorred . First , That all idolatry is to be abhorred the Apostle sheweth , 1 Cor. 10. 14. And all men confesse it . Secondly , That adotation at the name , or naming the name JESUS is idolatry , is thus proved : That name that is adored before , or above the name JEHOVAH , is made an Idol , and so the adoration of it is idolatry ; But , adoration at the name JESUS , is to adote that name above the name JEHOVAH . Therefore the name JESUS , so adored , is an idol , and it's adoration is idolatry . The reason of this act is taken from the practice of the IESU-Worshippers , who never use any adoration or signe of reverence when JEHOVAH is named , but only when JESUS is named they give both outward and inward adoration to the name JESUS , but not to the name JEHOVAH : So that they adore the name JeSUS above the name JEHOVAH . If they say their adoration of the name JESUS is not terminated , not bounded in the word or syllables JESUS , but passet● to the person of JESUS . I answer , It is but a frivolous , absurd and rediculous shift which Dr. Fulk on Phil. 2. 10. against the Rhemists , confuteth in the Jesuits , saying ; That this their evasion is too short a Cloak to cover their Idolatry . As also in the case of Image-worship , the Papists use the very same shift ; namely , that their worship rests not in the Image , but passes through it to the thing represented by it . * And the ancient idolatrous Gentiles could plead the same for their worshipping of Images , which the ancient Fathers shewed the vanity of . And again , It is as clear that this IESU-Worship is terminated in the very name JESUS , by the common and singular Worshippers of it , as Image-worship is by ordinary Papists ( at least ) terminated in the very Image , as Augustine ibidem . Quis ( saith he ) adorat , velorat , Who adoreth or prayeth , looking upon an Image , & is not so affected that he thinks he is not heard of it which he prayeth to ; ducit enim saith he , &c. for the similitude of a form , and the apt frame of the members in a Picture or Image , doth draw & carry along with it the weak hearts of mortal men by a kind of base affection ; and so this use of bowing at the name JESUS intimates unto the peoples minds an opinion of some excellency in this name above JEHOVAH . And if they do by this name JESUS worship the person JESUS , yet this teacheth the people a most grosse and impious error , in preferring JESUS before God the Father . And Chrysostom reciting those words of the Apostle , 1 Cor. 8. 2. To us there is but one God the Father , and one Lord Jesus Christ , think not ( saith he ) that one of these names is greater then another in their signification , or more excellent ; and to prefer one before another , argues a contentious disposition , to introduce into the orthodox doctrine , mens own inventions ; yea , its plain ; that they prefer the name JESUS before the person of Christ , seeing when JESUS is named they worship with Cap and Knee , but none at all when Christ is named ; so as they shew hereby , that this their wor●hip appropriated unto , and terminated in the very name and syllables of JESUS , as Bishop Andrews blusheth not to affirm , in his Court Sermon on Phil : 2. 10. Argument 2. A Second Argument proving JESU-worship , or bowing and capping at the name JESUS when it is mentioned or sounded in the ear , to be idolatry , is , If the adoration of the name JESUS when it is painted on a Wall be idolatry , then the adoration of the name when it is heard or pronounced with the mouth , is also idolatry , but the first is true , therefore also the second , namely that the worshipping of the name JESUS when it is heard pronounced with the mouth is idolatry . That the first is true , to wit , that the worshipping of the name JESUS painted on a Wall is idolatry , no good and sound Protestant will deny , for , there is this same reason thereof , as of all other Image-worship , names being a kind of the things they represent or intend . That the second is as true as the first , I prove thus , Because it skils not by which of the sences idolatry is committed , for it may be indifferently and alike committed by all the sences . For example , the Scripture shews idolatry to be committed , somtimes by the sence of tasting , as eating and drinking , 1 Cor. 10. 17. Neither be ye Idolaters as were some of them , as it is written , the people sat down to eat and drink , and rose up to play . Sometimes by the sence of touching , as kissing of Baals mouth , 1 Kings 19. 18. Sometimes by the sence of smelling , as burning of Incense to Idols was idolatry committed , Jer. 11. 12. And as in Julians time offering of incense , and sweet perfumes . Frequently also by the sence of seeing is idolatry committed . And lastly idolatry is made , ( and now adayes no lesse frequently committed by pressing this JESU-worship ) by the sence of hearing , as when the Papists at the very sound of the Bell that goes tinkling before their Breaden-god , or Hoast carried to the sick , or in procession wheresoever they be , or whatsoever they are doing ; though they see nothing , yet they must slap down on their Marrow-bones . Thus by the sence of Hearing their God in the Hoast being presented or conveyed to their minds , they commit idolatry as if it were presented to their eye : And therefore the provincial Synod of Leno in France , resolved ( in the behalf of their Image-worship ) that there was the same reason of adoration , when the Image of Christ is represented to the eye , as when the name JESUS is sounded in the ear , for that which the one insinuates into the mind by the ear , the other insinuates the same by the eye . If therefore it be idolatry to worship the name JESUS written on a Wall , then it is no lesse idolatry to give adoration when it is uttered with the mouth . Argument 3. THat which is not the name above every name , is not to be adored or reverenced above of before other names . But the name JESUS is not the name above every name ; therefore it is not to be reverenced or adored before , or above all other names . The Major is cleer , for that which is honoured above others hath some excellency above others ; either really in it selfe , or else in the opinion of honour . And that the name JESUS is the name above other names , what Divine is so doltish as to imagine it , so bold as to avow it ? Even the JESU-worshippers themselves have been much beaten off from their false glosse of a late devising , and by one of their greatest Patrones hereof , falsely fathered upon all the Fathers , whereas not one of them did ever so interpret that place , Phil. 2. 10. For as they dare not affirm it , so its clear that the Text is clean otherwise interpreted by two other places ; as Isa. 45. 23. & Rom. 14. 10. As they are conferred in the Margents of our Bibles , which ( at least ) are far more ancient and authentick , then any authority which can produce the contrary , whatsoever , as I suppose and believe . Argument 4. A Fourth Argument may be framed thus ; All will-worship , devised , prescribed and imposed by the will , commandements and doctrines of men , whatsoever pretence and specious shew it hath of wisdom or piety , is condemned by the Apostle , and so is damnable for Christians to conform and yeeld unto it . But such is the adoration or worshipping of the name JESUS : I say it is a meer will worship of mans devising , prescribing , and imposing . For proof , Pope Gregory a superstitious Pope ( as all of them write ) and very zealous in setting up new guids of worship , was the first that under a Canon for this Jesu-worship to be used , especially in the Masse , and in the reading of the Gospel . And another Pope John 21. granted indulgence and pardon of sins to all such worshippers of the name JESUS ; such a high esteem have men of these things which themselves have devised , as part of Gods worship , but indeed will-worship , ( as the Crow thinks her own birds fairest ) that they therefore prefer them before Gods Ordinances and Commandements , and will favour and encourage such as conform to them and more severely punish those that out of tendernesse and truth of conscience refuse so to doe . Yea , the Papists have a Holy-day dedicated to the name of Jesu , and Jesu-worshippers have even thrust it into our Kalenders , but in black letters , mourning that it is not in scarlet , as their hope is it wil shortly be , if it can find worshippers enough ! And our Jesu-worshippers confesse that they are bound in conscience to bow at the name JESUS , because the * Church commands it , that is , because men do command it ; Ergo , by their own confession being devised by man , and having no ground in Scripture , it is a will-worship , and so damnable , and surely they condemned in their own consciences . But where I pray doth the Church command this Jesu-worshipping ? in the Canons say they , I deny it , for the Canon sayes , when the Lord Jesus is mentioned due reverence shall be given ; now the Lord Jesus is not the name Jesus , nor the name Jesus , the Lord Jesus , and to confound the name Jesus with the Lord Jesus deserves a hissing , but they are at a Non-plus-ultra ; but if they will force the letter of the Canon to serve their corrupt sence , they are together to be exploded , seeing they fight against a canonical Scripture , the only Canon and right rule of the worship of God . Objections answered . Object . 1. Some say , this adoration is a thing indifferent , therefore it may be used or not used . Answer . If it be a thing indifferent , why is it then so rigidly imposed , as a thing of absolute necessity to be observed ? This destroyes the nature of a thing indifferent , which the Scripture condemneth , this being a will-worship of humane invention . Object : 2. But it is a pious Ceremony and conducing much to the honour of God . Answer . Seem it never so pious and specious to mans carnall fancie , yet being idolatrous ( as hath been proved ) it is but pious idolatry , or idolatrous piety ; and God abhorreth that piety and pretended honour as vain , which is taught by the precepts of men , Matth : 15. 9. Object : 3. But bowing at the name of Jesus is a slighter , a lesser matter then that a man should suffer himself to be deprived of the use of his Ministry for refusal of it . Answer . A mans Ministry is precious indeed , and the calling high and honourable , and to be preferred before all the world ; but it is not so precious as to be valued above a good conscience and the Kingdom of Heaven , but to do the least evil wilfully , for the greatest good , makes damnation just : Nor is the least idolatry or superstitious act to be counted light , for having but an appearance of idolatry , and being of no good report , it ought to be avoided , for the least kind or degree of idolatry being once committed and given way unto , it is an inducement to that which is most grosse , and doth naturally enfeeble a mans spirit , making it lesse able to resist and repulse greater abominations ; and commonly God gives over such to grosser sins of impietyes , who make not conscience of the least , and such as seem but light . It is the saying of a Divine , Qui modicas spernit , paulatim decidit , He that makes light account of small sins falls by little and little , & sins that seem less are so much the more perilous because they are the more easily committed , and securely retained , and lesse carefully repented . As for this Jesu-worship , why should any Minister think it a small matter , when the Imposers themselves set such a penalty upon it , as the losse of a mans Ministry for not conforming to it ? Object : 4. But it is imposed onely for unity and peace sake . Answer . It is no good peace that breaks the peace of a good conscience , and a mans peace with God : That is no good unity , which devides a man from the unity of the Spirit in the bond of peace . Object : 5. But if one Ceremony be yeelded to , we shall then quickly enjoy our Ministry , and the Gospel without any more impositions . Answer . And how know you that ? but suppose it were so , were not your peace bought at too dear a rate ? But , why should any deceive himselfe of so vain a hope , when he sees the contrary before his eyes ? who sees not that those are but the beginnings , and inducements to greater matters , and he that is catcht in the snare is easily brought to yeeld to more hard conditions ? Object : 6. But to yeeld to this world , not be offensive to the people , who generally can digest it well enough , and therefore lesse danger in it . Answer . Though it would not offend the ignorant sort , which are the greatest number , yet it would scandalize and wound the weake brother , grieving his soul to see thee fall , and giving examples to others to follow thee in a way that is not warrantable , but sinfull , For whatsoever is not of faith ( as this is not ) is sin . FINIS . Notes, typically marginal, from the original text Notes for div A30643e-160 Propositi : Assumption . Conclusion . * Agustinie in Ps. 113. Serm. 2. Origen contra celsum : lib : 7. Lactàn : fixtus . Seneca li . 1. Biblioth. 247. & others . Notes for div A30643e-680 * By the Church is meant the Bishops . 
A01917	----	Eirenokoinonia. The peace of the communion of the Church of England. Or, The conformitie of the ceremonies of the communion of the Church of England with the ensamples and doctrine of the holy Scriptures, and primitiue Church, established by the Apostles of Christ, and the holy martyrs, and bishops, their successors. By Io: Gordon, Doctor of Diuinitie, and Deane of Salisbury. Gordon, John, 1544-1619. 1612 Approx. 88 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A01917 STC 12056 ESTC S117965 99853174 99853174 18543 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01917) Transcribed from: (Early English Books Online ; image set 18543) Images scanned from microfilm: (Early English books, 1475-1640 ; 1238:03) Eirenokoinonia. The peace of the communion of the Church of England. Or, The conformitie of the ceremonies of the communion of the Church of England with the ensamples and doctrine of the holy Scriptures, and primitiue Church, established by the Apostles of Christ, and the holy martyrs, and bishops, their successors. By Io: Gordon, Doctor of Diuinitie, and Deane of Salisbury. Gordon, John, 1544-1619. [2], 52 p. Printed by T. S[nodham] for Nathaniell Butter, and are to be solde at the signe of the Pide-Bull, neere S. Austins Gate, London : 1612. First word of title in Greek characters. Printer's name from STC. Reproduction of the original in the Bodleian Library. 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Church vestments -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Mona Logarbo Sampled and proofread 2005-07 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion ΈΙΡΗΝΟΙΝΩνΊΑ . THE PEACE OF THE COMMVNION OF THE CHVRCH OF ENGLAND . OR , THE CONFORMITIE of the Ceremonies of the Communion of the Church of England , with the Ensamples and Doctrine of the holy Scriptures , and Pri mitiue Church , established by the Apo stles of Christ , and the holy Martyrs , and Bishops , their Successors . By Io : GORDON , Doctor of Diuinitie , and Deane of Salisbury . LONDON : Printed by T. S. for Nathaniell Butter , and are to be solde at the signe of the Pide-Bull , neere S. Austins Gate , 1612. AD ANGLIAM . ANGLIA ter foelix donis ditata supernis , Clara viris claris , vbere faetasoli : Foelix pacis amans , dum Rex tua Sceptra gubernat , Dum te verafides relligioqueregunt : Gentibus externis sociata es foedere pacis , Legum scita sonant , armafurorque silent : His verè es foelix , eris at foelicior , alma Sinatos poteris iungere pace tuos : Rebus at humanis nil omni exparte beatum , Nam Proli est discors mens , animusquetuae . Accipe pacis opus , pacata & percipe mente , Pax hinc visceribus conciliandatuis : Parua quidem meritis pro magnis donarependo Haec tibi , quae rebus portus , & aura meis . Angligenas iungunt , coelum , stirps , lingua , solumque His animosiungant , lex pia , pacis amor : O quam foelices , sua verè si bonanôrint , Authoremque boni mente micante colant . In te Rex , Lex , Grex , feriant rata foeder a pacis , Anglia , sic foelix , cum Grege Regetuo . IO : GORDONVS . The Theses confirmed in this Booke , by the authoritie of the holy Scriptures , and the Primitiue Church established by the holy Apostles . The first THESE . THe white Garment was in vse in the Idolatrous Religion of the Egyptians , during the time that the ●●●aelites were bondmen in Egypt , and did worship the Egyptians Idols : but God giuing the Law to Moses , conuerted that Idolatrous vse of the said white Garment to his Seruice : and in the first establishment of Christs Church in Ierusalem , the Priests which were by the Apostles conuerted to the Faith , did vse the white Garment in the seruice of Christian Religion ; the vse whereof did continue from the Primitiue Church to our dayes : and therefore the reuerend Bishops and Martyrs of Christ , who did reforme the Church of England , did lawfully retaine the vse of the white Garment , in the Church Seruice , notwithstanding the abuse thereof in the Popish Idolatrie . The second THESE . THe Iewes and the Gentiles , in the time of the Natiuitie of Christ , were accustomed to lie about a Table , set low , as well in their ordinarie meales and Suppers , as in their solemne feasts ; and Christ finding this custome in vse in the feasts of the Easter Lambe , hee retained it in the Institution and celebration of the holy Communion , notwithstanding , that it was before his Natiuitie vsed , in the solemne Feasts , in the Temples of Idols . Therefore , seeing Christ did neyther stand , sit , nor kneele , in this holy Action , but followed the custome receiued , there is no necessitie in any of these gestares , but they are indifferent : so that euery man should follow the receiued Custome in the Church where hee doth liue and dwell : And that although this gesture of kneeling was , and is yet abused in the Popish Idolatry , it was lawfully retained by the godly Reformers of the Church of England . The third THESE . THE Apostles , and Christs Church founded by them , did vse to celebrate a publike feast in their Assemblies , which was called Agape , or the Feast of Charitie : because in it the poore were relieued by the rich : after which , their custome was to celebrate the Lords Supper , all lying on Carpets , Cushens , or the like , as Christ did : which custome continued in many places , many hundred yeeres , but the Catholike Church did change this custome both of lying and eating after Supper : which change is allowed of by those , who in our time haue brought in the gesture of sitting at table in receiuing the Communion . And therefore , there is no reason , but they should as well allow of the change of lying into kneeling . The fourth THESE . ACcording to the Analogie of the Scriptures , kneeling is the most conuenient gesture that is to be vsed in our Inuocations , or Prayers , before , and in the receiuing of the holy Communion , in the which Prayers , the gesture of kneeling was vsed in the old Masse , which was agreeable to our Communion , and was not an Idolatrous Institution . And therefore the Reformers of the Church of England , haue done well to restore the kneeling to the originall vse againe . The first THESE . THe white Garment was in vse in the Idolatrous Religion of the Egyptians , during the time that the Israelites were bond-men in Egypt , and did worship the Egyptians Idols : but God giuing the Law to Moses , conuerted that Idolatrous vse of the said white Garment to his Seruice : and in the first establishment of Christs Church in Ierusalem , the Priests which were by the Apostles conuerted to the Faith , did vse the white Garment in the seruice of Christian Religion ; the vse whereof did continue from the Primatiue Church to our dayes : and therefore the reuerend Bishops and Martyrs of Christ , who did reforme the Church of England , did lawfully retaine the vse of the white Garment , in the Church Seruice , notwithstanding the abuse thereof in the Popish Idolatrie . The illustration , and confirmation of the first part of the first THESIS . ACcording to the Greeke Historians , the Idoll of Isis was the most ancient that the Egyptians worshipped : of the which a Herodot saith , that all the Egiptians did worship it vnder the forme of a Cow , and that they did worship aboue all beasts the Cow. Diodorus b Siculus , in his History of Antiquitie , and many other Greeke Writers , testifie , that Isis was the first inuenter of the sowing and reaping of Cornes . The said Diodorus related , that in a Colome or Pillar dedicated to this Idoll , was written these words ; c I am Isis , the Queene of Egipt , taught by Mercurius , none shall dissolue the lawes which I haue made , I am the first inuenter of cornes . And d Plutarch , in his Booke of Isis and Osiris , relates , that there was an Inscription in the floore of the Temple of Isis , in these words ; I am all that euer was , that is , and shall be , and no mortall man hath euer detected my Garment . Wee obserue by the way , that the name of Isis , in Hebrew is Iesch , Iesch , est , est , which signifies , alwayes existant , not subiect to the course of time ; which is the essentiall name of GOD , mentioned in the third Chapter of Exodus , verse 14. Eieh asher eieh , I am that I am , Thou shalt say vnto the children of Israel , I am , sent mee vnto you . The which name doth come from the Verbe substantiue Haiah , signifying it was , and in the future time , eieh , which signifies , I shall be , as S. Iohn in his Reuelation , Chap. 1. ver . 4. doth interpret the selfe-same name of God , saying , from him that was , and is , and is to come : so that it seemeth that the posteritie of Mizram , sonne to Cham , sonne of Noah , which did first inhabite Egypt , did retaine the true name of God , which they learned of Noah , but afterward it was conuerted to a fabulous Idoll , which they did call Is , Is : whereof the Greekes made corruptly Isis . Alwayes it is certaine by the Scriptures , that the Egyptians did worship Idols in the time of Moses , whose Priests were the Wise-men , Sorcerers ; and Charmers , that did imitate the miracle of the conuersion of Moses Rodde into a Serpent . These Priests did weare linnen Garments , and therefore were called linigeri , as wee read in e Herodot , and in the Poets : yet notwithstanding , God commanded his Priests to weare the white garment , although it was abused , before the Law , in the Egyptian Idolatry . Theodoretus f writing to the Gentiles , in the defence of Christian religion , to induce them to become Christians , saith , that the Israelites did remaine a long time in Egypt , where they were infected with the euill manners of the Egyptians , & were taught by them to offer Sacrifices to the Diabolicke Idols , and were accustomed to dauncing , and to Instruments of Musicke , &c. God did deliuer them , and gaue them a Law , by the which he commanded them to offer to him who is the true God , in Sacrifice , all those things which they did wickedly worship before ( to wit , in Egypt ) of earthly Beasts , the Goats , the Bullockes , and Sheepe ; of flying Beasts , the Turtle and the Doue , &c. God did not institute Sacrifices , as hauing neede of killed Beasts , or that hee hath any pleasure in the sauour of burnt flesh : but hee did so of his wisedome , in consideration of the peoples weaknesse : euen so did he suffer Musicall Instruments , to wit , in the time of the Sacrifice , not that hee would please his eares with the consent of the singing of them , but that he might by little and little , draw away the delusions of the Idols : Thus farre be the words of Theodoretus . Seeing that God ordained the Ceremonies , with the which the Israelites were accustomed when they did worship the Idols of Egypt , to be vsed in his owne worship , it followes , that these customes and Ceremonies , as also the materiall things that were abused to Idolatry , the Surplice , Musicke , and Musicall Instrument , may lawfully be conuerted to some vse in the true worship of God , according to these examples of the Ceremoniall Law. In the time of the Captiuitie of Babilon , g Belshazzar did make a great feast , and commanded to bring him the golden and siluer vessels , which his Father Nabuchadnezzer had brought from the Temple of Ierusalem , and the King ; and his Princes , his wiues & his Concubines dranke in them , and praised the Gods of gold and siluer ; and notwithstanding that these were prophaned to the Seruice of Idols , yet when Cyrus did send the people of Iudah to build vp againe the Temple and the Citie of Ierusalem , he restored to them the vessels of the house of the Lord. The Priests of the second h Temple did vse them in the seruice of the true God , although they were ( as is said ) abused in the Idolatrous Feasts , to the Seruice of the false Gods of Babilon . Euen so , the externall Ceremonies , as well of cloathing , as others , which are vsed in the Church of England , were first instituted to be vsed in the Seruice of the true Religion , but afterward was violently employed by the Popes , after they became temporall Tyrants , to the Seruice of the new Idoll of the Masse : and now againe , the Masse being abolished , are restored vnto their true and ancient vse in the worship of God. By these examples then of the olde Testament it is manifest , that it is lawfull to conuert the clothing vesture and Ceremonies , abused by the Popish Idolatrie , to be vsed in the true worship of God. A great number of the Priests were conuerted , Acts 6. 7. all which did continue in obseruing of the Law , &c. Acts 17. 20. So that the Priests being made Christians , did wear the linnen Ephod . Iosippus , who was neare to the Apostles , writes of Iames the Iust , the Lords Brother , that it was permitted to him only , to enter into the Sanctuary , because he did not weare a woollen , but a linnen garment . The formes and Ceremonies of the Christian Church were not established in the time of the Acts of the Apostles , but afterward , and S. Iohn the Euangelist did ouerliue all the Apostles and S. Paul many yeeres : for S. Paul and S. Peter were put to death by Nero , which was An. 70. But S. Iohn did liue to the time of Traiane the Emperour , who did beginne Anno. Dom. 100. and then writ his Euangell , 30. yeeres after the death of the Apostles : during the which time , hee being the alone Apostle that did liue long , and being Bishop of Ephesus , hee established the forme and Ceremonies of Christian Religion , hee did weare , as a Priest or Bishop , the white Garment : of this we haue an euident testimonie , written by i Policratis , Bishop of Ephesus , and one of S. Iohns Successors , who did write in an Epistle sent to Uictor Bishop of Rome , that Iohn , who did lie on Christs breast , was a Priest , and did weare a garment , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a white , loose , and long garment . The 8. Booke of the Constitutions of the Apostles , attributed vnto Clemens Bishop of Rome , disciple to S. Peter , containeth the formes and Ceremonies of the Churches Seruice : and amongst other circumstances , it is said , that the Bishop ministring the holy Communion is clothed with a white garment , which is called splendida ves●is . This Booke is named in the last of the Cannons Ecclosiastike , called Apostolike , which no doubt are very ancient ; and is approued by Athanasius , and many others of the learned Fathers , and is the Booke , in which the true ministration of the Sacraments is prescribed , with the true worship of God , and affords vs most euident testimonie against the Popes falsely pretended succession from Peter : against the monstrous Transubstantiation , and the inuocation of all creatures inferiour to the holy Trinitie , whether they be men or Angels : And therefore wee shall doe well to follow the authoritie of this most ancient Booke in all controuersies betwixt vs and our Aduersaries the Papists : and much more in the matter of the white garment , and other Ceremoniall matters . These testimonies are sufficient to perswade vs , that the Apostles did con●●nue in the ●stablishment of the Christian Religion , the vse of the white Garment in the Church Seruice ; notwithstanding that they knew well that it was before their time , abused to the seruice and worship of Idols , and false Gods of the Gentiles , and her then people . Clemens k Alexandrinus , a very learned Presbiter , ( and Pantenus Disciple , who was S. Marke the Euangelists Disciple , and did liue but 50. yeeres after S. Iohn , ) is a sufficient witnesse , to testifie vnto vs , that the vse of the white garment did continue in the true Church of GOD after the death of all the Apostles . The words of Clemens Alexandrinus be these . The dying of clothes should be reiected ( to wit , from the vse of the Christian seruice ) for they ( to wit , that dyeth cloathes ) are very farre from the truth , &c. It is most conuenient ( saith hee ) that those who are candidi , pure of minde , and are not inwardly còunterfaited to no curious and precious clothing , &c * Daniel ( saith Clemens ) doth speake euidently and purely , saying , the Thrones were placed , and one like to be of very olde age did sit on them , and his clothing was white as the Snow . Iohn saith , that hee did see in a vision , the Lord wearing such a clothing . Also hee saith , hee did see the Soules that were Martyrs or witnesses of Christ , vnder the Altar , and that to euery one of them was giuen ●● white garment , &c. And the said Clemens saith , I doe approue the Philosophers of the I le of Coos , who did describe Vertue and Wickednesse by two fit Images . Hee made the Image of Vertue , standing simply clothed with a white Garment , as being the Vertue ; a pure thing decked with modestie . And a little after he saith , if any will all edge Christs long clothing of diuers colours , it signified the diuen and sundry colours of wisedome , and of the Scriptures , which neuer withered , and the eloquent speeches of the Lord , which doth shine with the clearenes of the truth . Thus farre the words of Clemens . This testimonie , which is very euident , is a proofe that the vse of the white garment was continued amongst the Christians , after the death of the Apostles . Tertullianus l , who did liue an hundred yeeres after S. Iohn , saith , If thou change thy bond-man to freedome , hee is honoured with the brightnesse of a white garment , and with the honor to beare a gold Ring ; to haue the name of a Counseller of Law ; to be of a Familie , and to keepe a Table , and from this it commeth , that they who are baptised , are clothed with white clothing , that they may remember , that they are made free-men , and of bond-men and of slaues of the Diuell ; they are made the free-men of Christ . Eusebius hath inserted in his Historie Ecclesiasticke a Panagiricke or publicke speech made in an assembly of Bishops , in the dedication of a Temple , builded by Paulinus , Bishop of Tirus , where hee called the Bishops , the Friends and Priests of God , hauing an holy long Garment which was white : and saith , that they were all clothed with the Garment of Priestly office . This was the first Temple , builded 300. yeeres after Christ ▪ when Constantinus Magnus did establish the Christian Religion . These testimonies serue to proue , that the first three hundred yeeres after Christ , which was the time of the perfection of the Primitiue Church , when the Bishops and Presbiters were holy Martyrs , that they did vse a white garment , in exercising the Church seruice . Pontius Paulinus , S. Augustines Disciple , saith to this purpose , that the Priest doth bring from the Well of Baptisme , the children , coloured with white in their body , in their heart , and minde . So that the ancient Primatiue Church called the weeke which followed Easter weeke , Septima in albis , the weeke in white clothing ; because the Baptisme was administrated in that weeke , and Whitsun weeke onely , vnlesse the Children were in danger of their life . I hope in God that these testimonies and proofes heretofore cited , shall perswade all reasonable mens consciences two poynts concerning this matter : the one is , that although the white Garment was abused in the seruice of the false Gods and Idols of the Gentiles , both before the Law of Moses ; and also before , and in Christ and his Apostles time , yet they did not abrogate the vse of the said white Garment , but conuerted it to the Seruice of the true God , to be vsed in all religious Seruice of the Church : and consequently , the Reformers of the Church of England , haue lawfully retained the vse of the white Garment , notwithstanding that it is vsed to the seruice of Idols in the Popish Church . The second point is , that the vse of the white Garment is an Institution Apostolike : and seeing that the said Booke of the Constitution of the Apostles maketh mention thereof , and that Iames the Lords Brother , and Iohn the Euangelist , his beloued Disciple , did vse the said Garment , as is euident by the testimonies heretofore cited ; it followeth , that the vse of it in our Church Seruices of England , hath for the warrant thereof the authoritie of the holy Apostles of Christ , so that no man which will follow the example of the Apostles , should except anything against the vse of the said white Garment . The second THESE . THe Iewes and the Gentiles , in the time of the Natiuitie of Christ , were accustomed to lie about a Table , set low , as well in their ordinarie meales and Suppers , as in their solemne feasts ; and Christ finding this custome in vse in the feasts of the Easter Lambe , hee retained it in the Institution and celebration of the holy Communion , notwithstanding , that it was before his Natiuitie vsed , in the solemne Feasts , in the Temples of Idols . Therefore , seeing Christ did neyther stand , sit , nor kneele , in this holy Action , but followed the custome receiued , there is no necessitie in any of these gestures , but they are indifferent : so that euery man should follow the receiued Custome in the Church where hee doth liue and dwell : And that although this gesture of kneeling was , and is yet abused in the Popish Idolatry , it was lawfully retained by the godly Reformers of the Church of England . The Testimonies and proofes of this , doe follow . THe Iewes , during the time of the second Temple , were Subiects , and Tributaries ; sometime to the Persians ; sometime to the Grecians , and the Syrians : and finally , were subdued by Pompey , and made a Romane Prouince , about sixty yeeres before Christs Incarnation : being thus subdued , they were gouerned by the Romish Deputies , who did keepe in Ierusalem a strong Garison of Souldiours : so that this was the cause why the Iewes did imitate and follow many of the Customes and Rites of the Persians , Greekes and Romanes ; as well in the solemne feasts of the Church , as in their ordinarie dinners and Suppers at home . The Heathenish Romane Historiographers , and Poets , doe teach vs , that they were accustomed in their most solemne Sacrifices to make publike Feasts in the Temples of their Idols , which they did celebrate lying vpon Beds , Carpets , or Cushens , spread vpon the floore of their Temples , euen as they did in their solemne Feasts in their houses . The learned doe write , that these beds , or cushens , &c. which they did lie vpon , were called a Puluinaria Decrum , which is a kinde of beds dedicated to the Heathenish Gods , in the which the Images of their false Gods did lye at great feasting times . Also b Lectisternia , as witnesseth Liuie , were beds spread in the Temples of their Idols , vpon which the Priests and others , that did assist to their sacrifices ; did lye at their publike feasts . The Poet c Uirgil , who did write in the time of Augustus , before the Natiuitie of our Lord , doth expresse the forme of the solemne suppers which were in vse , as well in the feasts and suppers which they did celebrate in the Temples of their Idols , as also in their priuate houses . For in the first Booke of his Aeneids , the forme of that solemne Supper which Queene Dido made in her Pallace to Aeneds , and to his fellowes , is described ; where it is said , that in eating and drinking , at that solemne Supper , they did lye downe vpon most costly Carpets . And in the d Capitoll of the Heathenish Rome , in the solemne feasts made to their false Gods , the custome was , as ( you heard before ) to lay downe their Images vpon beds , or thicke Carpets , and to set before them all kinde of meates and drinke , which was eaten and drunke vp by the Priests and others , which were busied about the Sacrifices . The selfe-same gesture of the body was vsed in Saint Pauls time , at such feasts as were celebrated in the Temples of the Idols ; which is most euident by the words of the Apostle , and the proprietie of the Greeke tongue : for in the 1 Epistle to the Corinthians , Chap. 8. hee exhorteth the Corinthians to abstaine from the feasts which were then celebrated in the Temples of the Idols at Corinth and in all other places which were subiect to the Romane Empire . The learned Christians of Corinth , which were truely conuerted , were perswaded , that the Idols were not gods , and therefore , that they had no power at all to contaminate , or defile , the meate which was dedicated vnto them , because it was Gods creature , giuen to men to be vsed with thanksgiuing , wherefore they made no conscience to assist at their feasts . But the Apostle doth condemne such abuse of Christian libertie , because it was offensiue to the weake and vnlearned sort of Christians , which makes him to say in the 10. verse of the 8. Chapter ; for if any man see thee , which hast knowledge , to lye at meate in the Idols Temples : shall not the conscience of him which is weake , be enboldened or perswaded to eate those things which are offered to Idols ? The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth from the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth to lie vpon a bed or Carpet , or any such like thing , so that yee may see in S. Pauls time , the gesture of the body when they did eate or drinke at solemne feasts in the Temples of the Idols , was in lying on beds or cushens , or the like , which was spread in the floore of the temples . The custome of the Iewes , before the Captiuitie of Babilon , was to eate the Easter Lambe standing , as it is commanded in the 12. Chapter of Exodus . And in their religious feasts they did sit at Table as we doe : for we read in the first of Samuel , Chap. 20. verse 5. that Dauid saith to Ionathan ; Behold , tomorrow is the first day of the month , and I should sit with the King at meate ; but let me goe , that I may hide my selfe in the fields . And in the 24. verse . it is set downe , that when the first day of the Moneth came , the King sate to eate meate . And in the 25. And the King sate , as at other times , vpon his seate , euen vpon his seate by the wall , and Ionathan arose , and Abner sate by Sauls side , but Dauids place was emptie . The word sitting , in Hebrew is Iaschab , which signifieth , sitting on stooles or chaires ; it signifieth also , the sitting of Kings on their Thrones , Deut. 17. ver . 18. the Hebrew word that doth signifie a Stoole , seate , chaire , or Throne , is Moschab , which doth come from the foresaid Verbe , Iaschab , as in the first verse of the first Psalme , that man is said to be blessed , that sitteth not in the seate or chaire of the scornfull . The Hebrew word for lying is Scacab , which signifieth to lye , as in the second of Samuel , Chap. 13. verse 5. And Ionadab said to Amon , lie downe on thy bed , and make thy selfe sicke . The Hebrewes vsed another word , for to signifie the lying downe vpon the ground , which is Rabatz , as it is in the 49. of Genesis , ver . 9. Iudah cubabit tanquam Leo , Iudah shall lye and couch like a Lion. This word also signifieth the lying on the ground , as flockes of Sheepe doe in their folds . Ierem. 33. ver . 12 : There shall be dwelling for Shepheards to rest their flocke : so , before the Captiuitie of Babilon , the Iewish custome was to sit at Table as we doe . But in the time of Christs Natiuitie , they did no more vse standing at the celebration of the feast of the Easter Lambe , as it was prescribed by Moses , Exod. 12. but followed the custome of the Gentiles , vnto whom they were Tributaries , both in their ordinarie feasts and meetings at home , and in the feasts of the eating of the Pascall Lambe . That this was their custome in their ordinarie meales it is manifest ; yea , before the Natiuitie of Christ : for in the second Chapter of Marke , verse 15. and in the fift of Luke , verse 29. we read , that Leui the Publicane ( who was Mathew ) being called to follow Christ , made him a great feast in his owne house : in Marke verse 15. the words are these , concerning the gesture of his body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he did lie downe in Leuies house , many Publicanes and sinners did lie downe with Iesus . And in Luke the words are these : A multitude of Publicanes and others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were lying downe with them . And this is the selfe-same word , that S. Paul vseth in the 1 Cor. Chap. 8. as is aboue signified , to signifie the lying in the feasts celebrated , and in the Temples of the Idols . Euen so the feast and supper of Herods birth-day : all those that were at it , are called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mat. 14. Marke , 6. that is , all lying downe together . All those that vnderstand the Greeke tongue , know , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to lye downe , and not to sit , in our manner . The words of the three Euangelists , relating the Lords Supper , doe signifie lying downe , and not sitting : for in the 26. of Mathew , verse 19. it is said , that the Disciples that were sent by Christ , did prepare , and make ready the Passeouer . In the 20. verse , it is said , that towards the euening , Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word , Theodor. Beza , doth interprete , recubuit , hee did lye downe . In the 14. Chapter of S. Marke , verse 18. it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they , to wit , Christ and his Apostles , aid lye downe at the table , and did eate . Luke , Chap. 22. ver . 12. it is related , that the Maister of the house had prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Roome strowed ouer for the Supper . And a little after , verse 14. it is said that when the houre was come , Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which commeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that signifieth in Latine , decido , in English , ●o full ●owne . In the 15. Chapter of S. Mathew , Christ vseth the selfe same word , where hee speaketh of the feeding of 4000. people with seauen loaues saying , that Christ commanded the multitude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to fall downe , or lye downe on the earth , which word is rehearsed also in the 8. Chapter of Marke . In the 13. Chapter of S. Iohns Euangell , verse 4. it is said of Christ , that hee did rise from Supper : the Greeke word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to rise vp from the ground , the Latine is , resurgere , which is applyed to the Resurrection , 1 Cor. 15. verse . 44. The body is sowne a naturall body , and it is raised a spirituall body . In the fore-said 13. Chapter of S. Iohn , it is said , that after Christ had washed his Disciples feete , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lying , or falling downe againe , with his Disciples , in the Supper before begunne , in the 23. verse , it is said , there was one of Iesus Disciples lying on Iesus bosome , euen hee whom Iesus loued . The Greeke word , which hee vseth here , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a lying downe ; the same which ye heard vsed before in Mathew and Marke . In all these places before cited , the English Translation doth follow the vse and custome of England : for in the place of lying downe , ( which is the true signification of the Greeke word ) the English Translation hath , sitting , as yee may read in sundry places , but especially , in the 14. Chapter of S. Marke , ver . 18. The English Translation is , as they sate at Table , although the Greeke word doth signifie to lye at Table . So that without any doubt , Christ in the celebration of the Easter Lambe , and of the Communion , did vse the gesture of lying at Table , which was in vse before his time , although the same gesture was then abused in the feasts of the Heathens Idolatry , as is said . Further , this custome of lying is expressed in the Ceremoniall Bookes of the Iewes ; and namely , in that which is entituled , Orach Chaim , that is , The way of Life ; where it is said , that the Iewes did eate the Easter Lambe lying at , or about a Table . Burdorsius , a very learned man in the Hebrew and Chaldaike languages , and in the Thalmud and Ceremoniall Bookes of the Iewes , in the 13. Chapter of his Booke , entituled , Synagoga Iudaeorum , hath set forth in Latine , the forme of the Ceremonies of the eating of the Easter Lambe , out of the foresaid Booke , called Orach Chaim , where it is related that e Baal Baith , that is , the Maister of the house , after he had giuen thankes and blessed the Wine , hee beganne the Supper with a cup of wine , and after him , euery one about did emptie his cup , lying vpon their left side on Carpets or Cushens of silke , like some great Baron or noble man. After they haue eaten , the foresaid Maister of the house doth eate of a thicke Cake , and doth distribute vnto the rest some part of it , while they lye on their left side ; and last of all , they end the whole action , with a third cup of wine , which is blessed , and so they giue thankes to God. It is manifest by these testimonies , that the mistaking of the proprietie and signification of the Greeke tongue , hath bred a great diuision , which is grounded vpon a double error . The first is an errour of the History of the custome obserued in Christs time , insomuch that many will not kneele , because they are perswaded that Christ did sit and not kneele at the Communion . Seeing therefore yee see it clearly proued , that Christ and his Disciples did not sit , but lye , according to the custome of the Iewes and Gentiles in his time ; it is a great errour to hold that sitting is necessarily to be obserued in the holy Communion , and to abstaine from it , vnlesse it be performed in sitting in our manner . The other errour doth proceed from this , that men do enioyne necessitie to things which in their owne nature are indifferent : as to hold , that the gesture of the body which Christ did vse in the institution of the holy Supper is substantiall , and not indifferent : and therefore men surmising that Christ did sit in our manner at his last Supper , that it is a substantiall thing to sit at the Communion : and on the other part , that it is vnlawfull to kneele at the Communion , because Christ and his Disciples did not kneele at the first institution of this holy action . Christ did celebrate the Communion after Supper : now if we were bound to follow the gesture of the body which Christ did vse , wee should be also bound to the performing of this action after our Supper . Moreouer , it is to be obserued for our instruction , that Christ , in this action , did follow the gesture of the body , which was brought from the Gentiles to the Iewes , against the prescript of Moses Law , although it was abused before Christs Natiuitie , to the seruice of Idols . This example of Christ doth much concerne vs : for as Christ did vse the custome of lying , receiued before his time , to draw the Iewes & Gentiles to his Church , ( notwithstanding the abuse of it in the Idols seruice ) euen so , the holy Martyrs of the Church of England , who were Reformers of the same , did imitate Christ , in retaining that custome of the gesture of the body , which was in vse in the Popish Church , although it was abused to Idolatry , to draw the Papists from the Idolatrous kneeling , in the Adoration of the externall Sacrament to adore Christ himselfe , in receiuing the holy Sacrament of his blessed body and bloud . Now seeing it is manifestly proued , that Christ did neyther sit nor stand in executing this holy action , there it no necessitie in standing nor sitting . And if there were any necessitie , to follow precisely the forme that Christ vsed , wee should all lye about a Table , set low on the ground , as Christ and his Disciples did . And therefore no man can haue any likelihood of reason to abstaine from the holy Communion , vnlesse it be administred to them sitting at a Table , or in seates , or in Pewes . The third THESE . THE Apostles , and Christs Church founded by them , did vse to celebrate a publike feast in their Assemblies , which was called Agape , or the Feast of Charitie : because in it , the poore were relieued by the rich : after the which , their custome was to celebrate the Lords Supper , all lying on Carpets , Cushens , or the like , as Christ did : which custome continued in many places , many hundred yeeres , but the Catholike Church did change this custome both of lying and eating after Supper : which change is allowed of by those , who in our time haue brought in the gesture of sitting at table in receiuing the Communion . And therefore , there is no reason , but they should as well allow of the change of lying into kneeling . The Proofes and Testimonies of the third THESE . WEe reade in the sixt of the Acts , verse 7. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great multitude of the Priests receiued the Faith , and in the 21. Chapter , verse 20. Iames the Bishop of Ierusalem , and the Presbyters or Elders , did enforme S. Paul , that many Myriades , that is , a very great multitude of the Iewes had receiued the faith , which were all zealous obseruers of the Law : whereof wee collect , that they did retaine Circumcision , and the celebration of the Iewish Passeouer , together with Baptisme and the holy Communion , after that same kinde of gesture of accubation as Christ himselfe did : which wee haue proued before in the second These . To this purpose doth agree that which is written in the Acts of the Apostles , Chap. 2. verse 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the faithfull , assiduè operam dabant ; did continually trauell in the doctrine of the Apostles , and in the Communion and breaking of bread , and prayers . And in the 46. verse of the said Chapter , it is said , that they continued daily in one accord in the Temple , and breaking of bread from house to house ; and did eate their meate together with gladnesse : Whereof we may easily gather , that they did assist in the Temple to the Ceremonies of the Law , but in their priuate houses they did daily celebrate the Communion at their ordinary feasts , which they could not performe publikely , by reason of the persecution of the Sinagogue . So that without all doubt , the gesture of their bodyes in all their publike meales was conforme to the custome of the Iewes , which was accubatio , a lying downe . Also the Gentiles , that were conuerted , did celebrate the feast of Agape , and after it the holy Communion , obseruing the gesture of accubation , as shall hereafter be sufficiently ( God willing ) proued . S. Paul did reproue the Corinthians , because they did not lawfully obserue the first institution of these publike feasts , in communicating together , the rich relieuing the poore : His words are these ; When yee come together therefore into one place , this is not to eate the Lords Supper : for euery man when they should eate , taketh his owne supper afore : and one is hungry , and another is drunke . So that yee see the abuse of this feasting was , that they did not follow the first institution ; in making their meat and drinke common to all equall : but did conuert publike eating to priuate vse : the rich men eating apart by themselues , and the poore by themselues . Therefore the Apostle commands them in the end of the Chapter , that when they come to eate , they tarry one for another . S. Peter in his second Epistle , Chap. 2. verse 13. disclaimeth against false Christians , which did seeke nothing in their publike feasts , but the satisfaction of their owne bellyes : the word which Peter vseth is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifyeth to make a publike feast in a common societie . The Apostle Iude , in the 12. verse of his Epistle , speaking of them that abused these feasts which were dedicated to an holy vse , to their owne pleasures , saith ; These are like spots in your feasts of Charitie , when they feast with you , without all feare , feeding themselues : these feasts are called here by the name of Agapae , which signifieth a Feast of Charitie or loue . Theodor. Beza doth retaine the same word in his Latine Translation : Hae sunt in Agapis vestris , maculae , dum vobiscum conuiuantur , absque vllius metu , scipsos pascentes : where hee doth note , that Agapae erant sraterna ac ecclesiastici coetus conuiuia , quae describuntur a Tertulliano in Apologetico , that these were the publike feasts in their Ecclesiasticall Assemblies , which are described by Tertullian in his Apologeticke : which is a Booke written in defence of Christians , against the Gentiles . In the end of these feasts the Communion was celebrated as Christ did after Supper . It is mentioned in the Actes of the Apostles Chap. 6. verse 2. that the Apostle called the multitude together , and said ; It is not meete that wee should leaue the word of God and serue the Tables . These Tables are the publike feasts , mentioned in the second Chapter of the said Booke , verse 46. In the which , the holy Communion is called the breaking of bread . Without all doubt , in these publike feasts , the Apostles and the saithfull , did celebrate the Communion in the selfe same manner and gesture of body , which Christ did institute , which was , as is proued in the second These , the gesture of accubation . The holy Martyr a Ignatius , second Bishop of Antiochia , and Successor to S. Peter , called these publick feasts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word is also mentioned in Luke Chapter 5. verse 19. where it is said , that Leui , which is Mathew the Publicane , made a great banquet to Iesus : where Theod , Beza noteth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to signifie ad verbum acceptionem quod passim in eo omnes accipiantur . For it commeth from the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth , to receiue . That which S. Iude calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same is called by Ignatius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignatius his words are these ; It is not lawfull to baptise without the Bishop , nor to offer oblations , nor to bring any Sacrifices , nor to celebrate the feast called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : where marke by the way , that in the false Popish Translation it is Mossas celebrare : from the which , the Papists doe pretend to proue the antiquitie of their Masse . Hyeronimus Vairlenius Siluius , of the Romish profession in the notes of his Translation of Ignatius Epistles , Printed at Antwerpe , by Plantinus , who had permission to print the same , from the Spanish King , and is approued by those of the Inquisition , saith after this manner ; reliquimus hic vocem Graecam , quae conuiuium significat , Latinè sic dictum ab accipiendo , quòd omnes promiscuè acciperentur : videtur autem id conuiuium idem fuisse cum eo , quod Tertullianus in Apologetico suo Agapen suo seculo appellatum scribit , quamuis & beatus Iudas in Epistola sua cadem voce Agape vsus sit pro conuiuio eiusmodi . Where it is euident , that Uairlenius in the Translation of Ignatius Epistles , doth follow the opinion of Theod. Beza in this matter . And therefore the foresaid vulgar Translation of the said testimony is false . Plinius b the second President of Bithynia , vnder the Emperour Traiane , which was an hundred yeeres after Christ writeth to the Emperour , that hee had examined sundry Christians , as hee had commanded him ; and that hee had learned of them that they were accustomed , at an appointed day , to meete together before day-light : and to say one after another , a Song or Rhime to Christ as to God , and to binde themselues by a Sacrament , or holy promise , not to commit any villany ; but especially , not theft , not robbery , not adultery , not to breake their promise , that being required , they should not detaine any thing that was committed to their custodie . And after this , their custome was to depart , and afterwards to assemble together to their common Feasts , which were without any harme . Where wee obserue beside our purpose , that the first Christinas did sing their Songs , one answering to another , which forme is followed in the Seruice-Booke of England . The publike feasts performed in the Assemblies of the Christians , were the same which we called before Agape ; and vnder the name of cibus promiscuus is contained the celebration of the holy Communion ; which , in that age , was executed euery day in the Christian Assemblies . To this purpose doth the testimonie of Tertullian serue ; who liued an hundred yeeres after Saint Iohn , who doth relate many ancient customes , which were obserued in the Church : and amongst other , speaking of the holy Communion , hee saith ; c We Christians doe receiue from the hands of our Presidents and Rulers , the Sacrament of the Eucharist in the time of our meales ; in all things being commanded by the Lord , yea , and also in our Assemblies , before the day breaking . The said Tertullian , in describing the forme of the publicke feasts of Christians after the which they did celebrate their holy Communion , calleth the place in which they did celebrate the same , Triclinium , which signifieth a Parlour , or Supping roome ; in which three beds were spread to lye vpon , round about a Table , which was set low , as wee haue proued heretofore in the second These . Euen so , the word , discumbere , which Tertullian vseth , signifieth to lie at Table , on Cushens , Carpets , or the like , spread vpon the ground , as is said . These are d Tertullians words , For ye Gentiles do not onely blaspheme our Suppers to be infamous , but also prodigall : onely the Triclinia of the Christians , that is , the place of their publicke feasts , are euill spoken of : but the name of our Supper sheweth the reason thereof : for it is called Agape in the Greeke tongue , because it was a feast of charitie or loue : whatsoeuer cost is bestowed , it is not to be counted cost , but gaine : for to make such cost for pieties sake , it is to be esteemed gaine ; because by this refreshing , wee relieue the poore , &c. Ere wee lye downe at Table , wee first say our prayers , the hungry doe eate as much as may satisfie them , and the thirsty doe drinke so much as is profitable for temperate men : they are but so satisfied with food , as that in the night , they may remember they must worship God. They talke so as if they knew the Lord heard them : after the washing of their hands , and the lighting of candles , euery one is prouoked to sing a Song vnto God , eyther out of the holy Scriptures , or of their owne inuention . In the end of this publike feast , the custome was , to celebrate the Communion : for e Tertullian in his booke De corona militis , as is said , beareth witnesse , that the Christians did receiue the Sacrament in the time of their meales , meaning of the publike meales , because the Communion , was euery day celebrated in all publike assemblies in that age . Iulian f the Apostate , who was for many yeers a Christian , and did exercise the Office of Deaconus in his yonger age ; after that hee was Emperour , and became an Apostate , he re-established the heathenish Sacrifices and publike feasts ; in the which hee vsed the gesture of Accubation : which did continue in that age , as well amongst the Christians as heathens . Theodoretus g doth relate the forme of the solemne feasts , which were solemnized by Iulias to Ap lio Daphnaeus : where hee saith , that the Sonne of the heathenish Priest , in the first day of the feast , which continued seauen dayes , did vse sprinkling of consecrated water to the Idoll , which vvas called aqua ●ustralis , by the which the feast was dedicated to the said Idoll : where wee obserue , beside our purpose that the Popish Holy-water comes from this Heathenish ceremonie . That the gesture of Accubation vvas vsed in this Feast , it is cleare by the vvords of h Theodoretus : where hee saith , that in the first day of this Feast , the Priests Sonne , standing nigh the Emperours bed , did sprinckle ouer all the meate , with this Holy-water . Out of which wee may see plainely , that the Emperour lay on a bed at this Solemne Feast , according to the ancient custome of the Greekes , and Romanes , before Christs Natiuitie , and since . These publike Feasts beganne to be abused in Saint Pauls time : so the abuse did continue till a Nationall Councill ( holden at Laodicaea , Anno Domini , 368 ) did forbid these publike banquets and feasts to be solemnized in the Church , as is expressed in the 28. Canon of that Councill , in these words following : i It is not lawfull to make Feasts , called Agapae , in the Lords houses or Assemblies , or to eate in the house of God , and spread Carpets or any such like thing , for to lye vpon , to wit , at the said Feast . The words of the selfe-same Canon are repeated in the sixt generall Councill , holden in Constantinople , in the Pallace called Trullus , which Councill was holden vnder the Emperour Iustinian , Anno Domini , 555. So that notwithstanding that this manner of Supper was forbidden by the Nationall Synode of Laodicaea , yet 〈…〉 in the time of Iustinian , otherwise the said 〈◊〉 of Constantinople would not haue prohibited th●● by a new Canon , not making mention of the Synode of ●●odicaea . This Agapae was also called Caena Dominica , as Renanus doth note vpon Tertulisans Booke de corona militis : whose words are these : k It is very likely , that the Christians did celebrate together a Feast in the Temple vpon the day of the Lords Supper , whereof there are some signes left with vs : for Tertullian writing to his wife , who making mention of a Heathen , who had a Christian to his wife , saith after this manner ; Which of the Gentiles will endure securely , that his wife assist all the night long to the solemnitie of the Easter ? or which of the Gentiles without suspition , would giue his wife leaue to assist to the Lords Feast , which they haue in great infamie ? &c. These words , conuiuium Dominicum in this testimony , and the words Sacramentum Eucharistiae tempore victus sumimus , heretofore cited ; and the description of the Supper called Agape , being conferred one with another , doth shew that the Communion was , in that age , celebrated after the said Supper , as Christ himselfe did : so that the Christians in the time of Tertullian , did retaine eating and drinking at the Communion in a common societie , according to S. Pauls commandement ; Wherefore my brethren , when yee come together to eate , tarry one for another . The ordinary custome to celebrate the Communion after Supper , was changed about the end of the first foure hundred yeeres after Christ , and was conuerted into a publike feast , called Caena Dominica , the Lords Supper . Socrates l and Sozomenes , doe relate the diuersitie of customes and Ceremonies , that were in vse in their time in sundry Churches : the words of Socrates are these : the Egiptians which dwell nigh to Alexandria , and they that doe inhabite the Country called Thebs , doe celebrate their solemne Synaxis or Communion vpon Saturday : but according to the custome of the Christians , to wit , of that age which was foure hundred yeeres after Christ , after they haue ended their Communion , or publike Supper , and are filled with diuersities of meate , they celebrate the Communion in the euening , being all pertakers of those holy Mysteries . About the selfe-same time there was a Councill assembled of all Africke , in the which Saint Augustine was present , vvho subscribed to the Canons made therein . In the 8. Chapter of this m Councill , it was ordained that the Sacrament of the Altar should be celebrated by men fasting ; except vpon the Annuall feast day , whereon the Lords Supper vvas yeerely celebrated . By this Canon it is euident , that in that age , which was Centuria 5. after Christ , that there was a yeerely and solemne Supper of the Lord celebrated in the forme and manner , and in the selfe-same time of the day , that Christ did institute this holy Communion : so that in this day they did celebrate the Communion , not fasting , but after their publike Supper . To this purpose doe S. n Augustines words serue : where hee saith , that in some places where the greatest number of Gods people , and most feruent were , it was their custome to offer , ( that is , to celebrate the Communion ) the first day of the last weeke of Lent ( which wee call Holy-thursday ) both in the morning and in the euening , but in other places their custome was , to celebrate the Communion onely in the euening ●o wit , after Supper . The o Councill called Bracaren●● Concilium , holden in Spaine , in the yeere of our Lord 6●0 . did abrogate this Africane statute , ordaining that the Lords Supper should be celebrated fasting , at the ninth houre of the day . And in the p Councill called Cabileonense Concilium , which was holden in France in the yeere of our Lord 654 in the time of Eugen. 1 Pope , as is cited by Gratian , it was ordained , that after the solemnitie of the Masse ( at that time the Masse was a Communion as ours is , ) after the euening Seruice , and the distribution of Almes , they should fall to their meate . These Testimonies are sufficient to proue ▪ that the Lords Supper was solemnely obserued , according to the forme instituted by Christ , 700. yeeres after Christ , in the which the gesture was accuba●io , as is said . Walafridus Strabo q , who did liue about 900. yeeres after Christ , testifieth that then the houre or time of the celebration of the Masse , ( which was in his time as hath beene already said , the Communion ; wherein the Clergie and the people did all eate and drinke together ) was diuers , according to the diuersitie of solemne dayes : and that it was sometimes celebrated in the morning , and sometimes at nine of the clocke , sometimes in the euening , and sometimes in the night . But in the ages following , the whole ancient forme of the Church-Seruice began by little and little to be abolished by the Popes , who did change the yeerely feast of the Lords Supper , heretofore mentioned in the African Councill , and in place of this holy action ; the Popes did institute the washing of the poores feete ( which custome is vnto this day obserued , by Emperours , Kings , Popes , Archbishops , Bishops , and Abbots ) adding thereto a distribution of Almes to the poore . The fourth THESE . ACcording to the Analogie of the Scriptures , kneeling is the most conuenient gesture that is to be vsed in our Inuocations , or Prayers , before , and in the receiuing of the holy Communion , in the which Prayers , the gesture of kneeling was vsed in the old Masse , which was agreeable to our Communion , and was not an Idolatrous Institution . And therefore the Reformers of the Church of England , haue done well to restore the kneeling to the originall vse againe . The Testimonies and Proofes of the third THESE . THe gesture of standing was vsed by the Priests of the Law in some cases , as Deut. Chap. 4. ver . 20 it is said , the Lord separated the Tribe of Leui , to beare the Arke of the Couenant of the Lord , and to stand before the Lord , to minister vnto him , and to blesse in his Name vnto this day : so that the Priest did stand in offering Sacrifices . The solemne blessings were pronounced standing : Thou shalt stand vpon mount Gerizzim , to blesse the people when yee shall passe ouer Iordan . In Inuocations and prayers there is a threefold kinde of gesture , expressed by Dauid : the first is a falling downe or prosterning of the body : the second is , according to the Hebrew word , a bowing downe of the head to the ground . The third is kneeling . Salomon , at the solemnitie of the dedication of the Temple , in his solemne Prayer , hee is said to vse the gesture of kneeling . The words are these : He kneeled downe vpon his knees before all the Congregation of Israel , and stretched out his hands toward Israel ; but hee stood when hee blessed the people . In the new Testament Christ doth reproue the Hypocrites , who ( as the words of the Text doe beare ) did loue to stand in the Synagogues , and in the corners of the streetes to pray . Also the Publicane is said to stand a farre off when hee did pray . And in Marke ; when yee shall stand to pray , forgiue , &c. The gesture of standing , is meant of the standing in the Temple , to heare the blessing ordained by the Law , and to put vp their Prayers of Thankesgiuing , according to the Law heretofore mentioned : for when Christ did speake so , hee and his Disciples did obserue the Law : but Christ himselfe , a little after the institution of the holy Communion , did goe apart from his Disciples , and as man , apprehending the cruell torments which he was to suffer for the sinnes of mankinde , hee beganne to waxe sorrowfull , and to be grieuously troubled : saying ; my Soule is very heauy , euen vnto the death , and hee fell downe on his face and prayed . In Marke it is said ; hee fell downe to the ground and prayed . In Luke it is said , that he kneeled downe and prayed . The word vsed by Mathew is the selfe-same which Luke vseth to expresse the gesture that Christ had when hee instituted the holy Communion , where it is said : When the houre was come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he fell downe . By these diuers words of the Euangelists , the one vsing the word of Kneeling , and the other of falling downe , we learne that both kneeling and falling downe , are agreeable to Christs gesture . Christ exhorteth his Disciples often to pray , and teacheth them the forme of prayer , which we call the Lords Prayer : but hee doth not prescribe any particular gesture of the body to be vsed when we pray , so that he did leaue the gesture to be obserued according to the order and custome of the Church . Wee are commanded by Saint Paul to examine our selues before wee participate the Lords Supper : for if we doe not so , we are guiltie of Christs death , and wee eate our owne condemnation . This examination of our selues consists in the confession of our sinnes , and sorrow of our hearts , with a desire to abstaine from them , with humble prayers to God the Father through Christ Iesus , that he would grant vs true Repentance , and his grace to abstaine from our sins , that his holy Communion may be vnto vs , an Antidote and medicine to purge vs of all the spirituall poyson of sinne and corruption , that wee be not guilty of Christs death , and that we eate not vnworthily to our owne condemnation . Seeing that in all this tryall of our selues before the Communion , prayers and repentance is to be vsed : and the gesture of prayer is kneeling , as wee haue already proued by Christs example , it followeth , that the gesture of kneeling is the most conuenient and agreeable to Christs owne gesture . This gesture of kneeling in prayers continued in the Apostles time : for the holy Martyr S. Steuen being to receiue ( according to the interpretation of his name ) the crowne of Martyrdome , in yeeelding vp the Ghost , hee did pray kneeling . When S. Peter did raise the Widdow Tabitha from death , he did pray kneeling . S. Paul after a long exhortation to the Church of the Ephesians , taking his last leaue of them made them pray with him kneeling : so did he in taking his leaue of the Church of Tyrus . Kneeling is taken often in the Scriptures for the worship of God : and S. Paul to the Romanes by the bowing of the knee to Baal , doth vnderstand the worshipping of Baal . And to the Philippians , it is said , that all knees shall bowe to the name of Iesus , that is , shall worship Iesus , as a true God. The celebration of the Communion is the most notable action of our Christian Religion : for , in it the effect of all other things is applyed to vs , and therein is represented Gods blessings , as the preaching of the Gospell , prayers , inuocations , thankesgiuings ; and lastly , the very death of Christ therein is represented , which doth worke in vs , by the participation of this holy Communion . Therefore seeing kneeling in the Scripture signifieth the worship of God , it followeth that it is the most conuenient gesture of our body , which is to be vsed in this holy action . The gesture of standing in the time of prayer , all the dayes betweene Easter and Penticost , and in all the Sundayes of the yeere , did beginne in the Primatiue Church in the commemoration of Christs Resurrection . The first mention that we read thereof is in a Tertullian , who doth relate it to be an ancient custome , his words are these : Wee esteeme it an unlawfull thing to fast on Sunday ; or to pray in kneeling . Beatus Renanus b , in his notes vpon these words , saith ; it appertaineth to a penitent man to pray on his knees , but hee that prayeth standing , giueth thankes , as hauing obtained forgiuenesse . Cyprian c , disciple to Tertullian , saith ; Beloued brethren , when we stand at prayer , we should be awaked , and with all our hearts bend our selues in our prayers towards God. Wherefore wee may gather that standing was then in vse , partly , for to auoid sleeping , because the Christians made their assemblies in the night , during the time of their great persecutions . This custome was long after continued : for the 20. d Canon of the Nicean Councill doth enioyne an vniformitie of standing at prayers , to be kept in all Churches . Basilius Magnus , lib. de sancto spiritu , doth relate this custome of standing at prayers , amongst the ancient traditions receiued in the Church for a long time : hee giueth the reason of standing , and saith ; e Because wee are risen againe together with Christ , wee ought to seeke after those things that be aboue : and in the day of the Resurrection , by standing at prayers , wee admonish our selues , by this vpright gesture of the body , of the grace which we haue receiued by the Resurrection , &c. Moreouer ( saith Basilius ) when we doe bowe our knees , and life our selues vp againe , we doe shew by this fact , that we were fallen downe to the earth by sinne ; and that we are lifted vp againe to heauen , by the humanitie of him who did create vs. This custome was in Hieromes dayes , who relates it among the Traditions of the Church : and f Austine giueth a reason of it , in these words following : In the dayes of Pentecost ( that is , the fiftie dayes betweene Easter and Whitsunday ) which are celebrated after the Resurrection , are now a figure , not of labour , but of rest and ioy : and for this cause , in these dayes wee vse no fasting , and wee pray standing , which is a signe of the Resurrection . Of this it comes to passe , that the same custome is obserued all the Sundayes in the yeere , at the Altar . The gesture of kneeling was not abused in the olde Masse , for to adore the Sacrament , as the Papists erroniously doe in our age : but when the Priest and the people g did receiue the consecrated bread and wine , which was distributed amongst all them that were there present to communicate ; then they kneeled downe and did pray to God , according to the forme of Prayer expressed in in the Booke , De diuinis officijs Missae , which is Printed at Paris , Anno Dom. 1610. the which prayer is in our English Communion Booke . Augustine doth not expresse the forme of this prayer , only he saith , h We take , ( the words of S. Paul. 1 Tim. 2. 2 ) precations or supplications , to be those which wee make in the celebration of the Sacraments , before that which is on the Lords Table be blessed , and oration and prayers to be when it ( to wit , the bread ) is blessed and sanctified , and broken in pieces to be distributed , all the which Petitions the whole Church doth conclude with the Lords Prayer . They that doe refuse to kneele at the Communion , doe not refuse kneeling in the Lords Prayer , which is said in the Communion , and therefore I see no reason why they should refuse the one , and embrace the other . The forme of the celebration of the old Masse , vvas called before Carolus Magnus time , and in his time , Ordo Romanus , the which is published in sundry manners in the fore-said Booke De diuinis Officijs , together with Rabanus Maurus , Amalarius Walafridus , who did liue Anno Dom. 855. and haue all written the forme , order , and manner of the old Masse , they doe expresse the standing in a great part of that holy action , but they make no mention of the Prayer vsed before the actuall receiuing of the Communion . Iohannes Micrologus i , who did write in the time of Gregory the seauenth , as hee himselfe testifieth in the seauenteenth Chap. De officijs Missae , which was anno Dom. 1080. doth expresse the said Prayer performed in kneeling , in the 18. Chapter , where hee saith , that after the breaking of the bread all should communicate , that the Prayer which wee doe say kneeling , before wee take the Communion , we haue it not from the Romane order , but from some religious Tradition . Of the which Prayer Micrologus hath onely the beginning , but Rodolphus de rino , Decanus , who did liue 1400. yeeres after Christ , doth expresse this holy prayer : his words are the selfe-same which Micrologus hath , that is : Lord Iesus Christ , who by the will of the Father , and cooperation of the holy Ghost , hast restored to life , by thine owne death , the world , deliuer me from all my iniquities and transgressions , through this thy holy body and bloud , and make me to cleaue fast to thy Commandements , and neuer to depart from thee , who liuest and raignest , &c. And when hee doth distribute the Eucharist , he saith ; the body and bloud of our Lord Iesu Christ may profit thee to eternall life , Amen . All ought to communicate , and in the meane while an Antheme , which borrowed the name from the Communion , is sung . By these last testimonies euery man may learne two things : the one is , that the old Masse in Micrologus and Rodolphus time , was altogether like vnto the Communion of the Church of England , and therefore that the new Romane Masse , wherein there is no Communion , is not the true , but a false supposed Masse , newly inuented by the Gray-Fryers , as ( God-willing ) we are amplie to proue by a Treatise vpon the said matter . The other point is , that wee learne by the last testimonie , that kneeling at the receiuing of the Communion did beginne with the said forme of Prayer , the which is an inuocation of Christ , and not an inuocation of the host of the Masse , which is an abhominable Idolatry , & therefore the Bishops and holy Martyrs of the church of England , in reforming of the Popish Idolatry of the new Masse , did restore the true old Masse , which is our Communion , and did well to retaine the gesture of kneeling , as it was in the old Masse of the Communion , and although the Papists doe abuse kneeling in the Idolatrous adoration of the Sacrament , it was lawfully restored to the inuocation of God by Christ , in the receiuing of the Communion , euen as Christ himselfe , and his Apostles , and the Christians in the primatiue Church did vse , it is also manifest , as well by the testimonies of the first These , as by this , that neyther Prayer nor the Communion , nor any other religious Action was performed in sitting after the manner of our Country . Wherefore they that refuse to receiue the Communion , vnlesse they receiue it sitting , haue no warrant , neyther by the example of Christ , nor by his Apostles , nor by the Primatiue Church . FINIS . Notes, typically marginal, from the original text Notes for div A01917-e340 a Herod . ibidem boues mares cosdemque mundos ac vitulos vniuersi Egyptij immolāt : at faeminas eis immolare non licet , vtpote Isidi consecratas , nam Isidis simulacrum muliebre est , Bubulis praeditum cornibus , quemadmodum 10 Grae●i describunt . Bouesque faeminas omnes itidem Egiptij venerantur ex omnibus pecudibus longe plurimum . b Diod. Sic. lib. 1 rerum antiquarū de Iside scribit , illam fuisse filiam Saturni , & Rheae Osiridis sororem atque vxorē fuisse , & eandem cum Cerete quae primum inuenerit Triticum & Hordenm , hominibus prius incognita . c Ego Isis sum Egipti Regina , à Mercurio erudita , quae ego legibus statui , nullus soluet ; ego sum prima frugū inuentrix , &c. d Plutar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Herodot . lib. 2 Enter . Sacerdotes tertio quoque die totum corpus eradunt , ne quis pediculus Deos colentibus , aut alia sordes creetur . Ibid. Vestem tantummodo lineam gestant . Ouid. Nunc dea linigera colitur celeberrima turba . Iuuenal . Qui Grege linigero circundatus . Ouid. Inachis ante thorū pompa comitata Sacrorum , aut stetit , aut visa est , inerant lunaria fronticornua cum spicis nitido fulgentibus auro . f Theodoretus lib. de curatione graecorum , sermone 7. ait , Israelem longinquum tempus in Egipto versatum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prauisque moribus illius regionis imbutum , ab Egipt ijsque perdoctum Idolis ac Daemonibus hostias immolare , lud is praeterea , choreisque assuetum ac Musicis Organis obl●ctari , iamque in harum rerum habitu constitutum , liberare Deus desiderans , sacrificare quidem permisit , non tamen omnia , neque falsis Egiptiorum dijs , sed sibi soli ac vero Deo Egiptiorū deos sacrificium victimāque offerre , &c. g Dan. 5. 2. 3. 4. h Esdr . 1. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb Hist . Cap. 23. Pag. 19. i Euseb . Eccles . hist . lib. 3. cap. 25 Ioannes qui suprapectus Domini recubuit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide Iulium Pollucem in Ommastico , in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non potest hic sumi pro lamina , quia solu● summus Sacerdos illam gestabat . k Clem. Al. Pae-dag . lib. 2. cap. 10 Reijciendae quoque sunt vestimenti tincturae , &c. atque eos quidem qui sunt candidi , & non intus adulterini candidis , & minime cariosis ac operosis vestibus vti est conuenientissimum , &c. quocirca Cęum Sophistam iure approbo , qui virtutis & improbitatis aptas describit imagines : quarum hanc quidem fecit simpliciter stantem , candidae veste indulam et purā , nempe virtutem , sola verecundiae ornatam , &c. * Dan. 7. Clemens Alex. Paed. lib. 3. C. 11. Illud autem memoria maxime tenendum est , quod sanctè dictum est , conuersationē vestram in Gentibus habentes honestam , vt in quo de vobis male loquuntur , tanquam maleficis , ex honest is ●●ribus suspicientes Deum glorificent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & c. Nobis ergo concedit Paedagogus frugali veste vti , albo 〈◊〉 &c. Albi vero colores honestati conueniunt , &c. Congruunt autem vestes aetat● personis , ●guris , naturae , studijs . l Tertul. de resurrect . carnis . Si famulum tuum libertate mutaueris , & vestis albae nitore , & annuli aurei honore , & patroni nomine , ac tribu , mensaque honoratur , ob hanc causam albis vestibus induebantur baptizati , quo meminissent , se iam manumissos . Euseb . Hist. lib. 10. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Paulinus . Ducit de fonte Sacerdos infantes niuios corpore , corde , animo . Septimana in albis , vide capitula Carol. Maxim. anno Dom. 800. a Puluinaria dicebantur lectis i Dijs dedicati , in quibus ill ●umsimula●ra solebant reclinari , in hac significatione vtitur Cicero in Orat pro domo sua . b Liu●o , Dicuntur lectisternia , cum sacr●rū gratia lecti in Temples ster● bantur ad discumbendū in Epulo publico . c Virg. Aenei . 1 Aulaeis iam se regina superbis . Aurea composuit sponda mediamque locauit . Iam pater Aeneas , & iam Troiana ●uentus Conueniant : stratoque super discumbitur Ostro , &c. ( paulo post . ) Nec non & Tirij perlimina laeta frequentis , Conuenê●e Toris uissi discumbere pictis . d Seruius in vocem sponda . Stipadia , inquit , antiqui non habebant , sed stratis tribus lectis epulaba●tur . Vnde Triclinium dicitur . Sic Luc. cap. 22. Locum vbi Christus celebrauit vltimam Caenam , vocat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Caenaculum stratum . Liuius libro 5. in Capitolio ( inquit ) Stratis tribus lectis , conuiuiū opponebatur tribus Dijs , Ioui , Iunoni , & Mineruae : Iupiter , id est , Iouis , simulacrū sternebatur in lectulo recubans . Iuno et Minerua in sellis çonsidebant , sed appositis epulis non ipsi , sed septem epulones fimbantur . Et Isidorus , libro 20. cap. 11. Apud veteres inquit , non eraet vsus accumbendi , vnde & considera dicebantur : Postea , vt Varro ait de vita Populi Romani viri , discumbere coeperunt , mulieres sedere : quia turpis visus est in muliere accubitus , haec ille , cum quo consentit Valer. Maximus lib. 2. cap. 1. Vbitamen not at posterioribus temporibus mulieres etiam , contramorem maiorum cum viris accumbere coepisse . Vide Iustum Lipsium libro 3. Antiquarum lectionum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Baal Baith , Paterfamiliaes vino benedicit 〈…〉 , sestumque seu decet , initiat hoc pacto , poculum suum quilibet euacuat , sese in sinistram , super puluinos isios sericos , tanquam Baro quidam reclinans . Et post pauca , cum comederunt , Paterfamilias de Placenta paululum mandit , reliqui●que frustulum de eadem imp●rtit , hic vrbane sese in latus sinistrum inclinant , manus lauant , vnicuique Poculū vino implent , i●●letum ●●x cuacuant , & 〈◊〉 p●culum benedictis , est tert●um 〈◊〉 deinde act●● , &c. 1 Cor. 11. 20. 21 Cap. 39. a Ignat. Epist . ad . Smyr . Euseb . Hist . eccl . lib. 5. cap. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Plinij 2. verba epist . ad Traian . Quòd essent soliti Christiani stato die ante lucem conuenire : carmenque Christo quasi Deo dicere secum inuicem , seque Sacramento non in scelus obstringere ; sed ne furta , ne latrocinia , ne adulteria , committerent , ne fidem fallerent , ne depositū appellati abnegarent : quibus peractis , morem sibi discedendi fuisse , rursusque conueniendi ad capiendum cibum promiscuum , tamen & in noxium . c Tertul. de corona militis . Eucharistiae Sacramentū in tempore victus , in omnibus mandatum à Domino , etiam antelucanis caetibus , nec de aliorum manu , quàm de Praesidentium sumimus . d Tertul. in Apologet . cap. 39. Nam & Caenas nostras praeterquam sceleris infames , vt prodigas quoque suggillatis , &c. Sola Triclinia Christianorū retractantur : Caena nostra de nomine rationem sui ostendit ; vocatur enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Id quod dilectio penes Graecos est : quantiseunque sumptibus constet lucrum , est pietatis nomine facere sumptus : Siquidem inopes quoque refrigerio isto iuuamus , &c. Non prius discumbitur , quàm oratio ad Deum praegustetur : editur quantum esurientes capiunt : bibitur quantum pudicis est vtile : ita saturantur , vt qui meminerint etiam per noctem adorandum Deum sibi esse : Ita fabulantur , vt sciant Dominum audire , post aquam manualem , & lumina , vt quisque de Scripturis sanctis , vel de proprio ingenio potest , prouocatur in medium Deo canere , hinc probatur , quomodo biberit aque oratio conuiuium dirimit , &c. e Tertul. de corona militis Eucharistiae Sacramentū in tempore victus sumimus . f Anno Dom. 365 g Theod. Hist. lib. 3. cap. 14. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Concil . Loadic . Can. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k Ren. in Tert. de corona militis . Verisimile tamen est Christianos in die Caenae Domini , Conuiuium simulin Templo celebrasse , cuius rei certa sunt apud nos vestigia : Nam Tertuilianus in libro ad vxorem , de ethnico verba faciens , cuius vxor sit Christiana : quis denique ( inquit ) solennibus Pasche obnoctantem vxorem securus sustinebit ? quis ad conuiuiunt Dominicum illud , quod infamant ( scilicet Ethnici ) fine sua suspitione dimittet ? Docet in Apologetico frequenter Christianos simul Caenitare consuenisse , quod genus Agapen vocatum tradidit . 1 Cor. 11. 33. l Socrat. Hist . Eccl. lib. 5. ca. 21 Egiptij vicini Alexandriae , & qui Thebaida incolunt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m Concil . African . Vt Sacramentum altaris non nisi à ieiunis hominibus celebretur , exceptovno die anniuersari● , quo Caena Domini celebratur . n Aug. ad ●an . Epist . 118. In quibusdam ( inquit ) locis vbi maior & feruentior erat populus De● , qui●●a Sabbat● bebdomade vltimae Quadra . gesimae , & manè , & ad vesperum , alijs autem in loeis in fine tantùm diei mos erat offerre . o Cap. 16. In Bracarensi Concilio , collecto in Hispania Anno Dom 600 praecipitur à ●eiunis missas tenere caenae Dominicae hora nona . p Gratian. de consec . dist 1. citat canonem Concilij Cabileonensis collecti in Gallijs Anno Dom. 654. auditis M●ssar●● solenni●us et vespertinis officijs , & largitis Eleemosiuis ad cibum accedendum est . q Walafridus , qui vixit anno Dom 900. in libro de rebus Eccles . cap. 1. Tempus Missū faciendae secundum rationem solennitatum diuersum est . Interdum ●●im ante meridiem , interdum circa nonam , aliquando ad vesperum , interdum noctu celebratur . Deut. 4. 10. Deut. 27. 12. Psal . 95. 6 , 2 Chron. 6. 13. 1 Kings 8. 55. Mat. 6. 5. Luke 18. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Marke 11. 25. Mat. 26. 37. 38. Marke 14. 35. Luke 22. 41. Cap. 22. 14. Mat. 6. 9. Luke 11. 1 Cor. 11. 27. 28 29. Acts 7. 60. Cap. 9 , ver 40. Chap 20. v. 36. & Chap. 21 v. 5 ● Kings 19 10. Rom. 11. 4. Philip. 2. 10. a Tertul. lib. de coron . milit . Die Dominico ie iunare nefas esse ducimus , vel de geniculis adorare . b Beat. Ren. in annot . in Tertullianum . Geniculari in adorande velut penitentis est , qui stans adorat , iam veniam consequutus gratias agit . c Cyp. Ser. 6. de orat . Dom. Quando stamus ad orationem , sratres dilecti , vigilare & incumbere ad preces toto corde debemus . d Can. 20. 1. Nic. concil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Basil . lib. sanct spir . Ca. 27. Non solum quod veluti cum Christo simul resuscitati , qua sursum quaerere debeamus in die resurrectionis data nobis gratia stando precantes nos●●●tips●● commonifacimus coporis erecto habitu , &c. Insuper , quoties genua flectimus & rursus erigimur , ipso facto est eudimus , quod ob peccatum in terram dilaps● sumus , & per humanitatem eiu● , qui ereauit nos , in coelum reuo●ati sumus . f Hierom. aduer . Lucifer . g August . Epist . 119. ad Ian. cap. 15. De diebus Pentecostes , quae celebrantur post resurrectionē , i am figura non labori● sed quietis & laetitia , propter hoc & ieiunia relaxamus , & stantes oramus , quod est signum Resurrectionis : vnde etiam omnibus diebus Dominicis ad Altar● id obseruatur . h Aug. Tom. 2. Epist . 59. quest . 5 ad Paulinum . Precationes accipimus dictas , quas facimus in celebratione Sacramentorū , antequā illud quod est in Domini mēsa incipiat benedici : orationes cum benedicitur , & sanctificatur , & ad distribuendū comminuitur , quam totam petitionem fere omnis Ecclesia dominica oratione concludit . i Io. Microl. de Offic. Missae . cap. 18. Facta autem confractione omnes debent communicare , &c. orationem quam inclinatidicimus antequam communicemus , non ex ordin● , sed ex religiosorum traditione habemus , scilicet hanc Domine Iesu Christe qui ex voluntate patris &c. Rodolphus de rino de Canon obseruantia repetit verba Micrologi , & hanc precationem integrā habet his verbis : Domino Iesu Christe , qui ex voiuntate Patris cooperāte Spiritu sancto , per mortē propriam mundū viuificasti , liberae me per hoc sacrosanctum corpus , et sanguinem tuum ab omnibus iniquitatibus & malis meis , & fac me tuis inhaerere mandatis , et à te nunquam in perpetuum seperari , qui cum Patre , &c. Cum distribuit Eucharistiā dicit : Corpus & Sanguis Domino nostri Iesu Christi proficiat tibi in vitam aeternā , Amen . Omnes debent cōmunicare , & interim cantatur Antiphora quae de Communione nomē mutuauit . Eaaē forma precationis habetur in Canone Missae , inserto Missali , secundum vsum Sarum . 
A10179	----	Certaine quæres propounded to the bowers at the name of Iesvs and to the patrons thereof. Wherein the authorities, and reasons alleadged by Bishop Andrewes and his followers, in defence of this ceremony, are briefly examined and refuted; the mistranslation of Phil. 2.10.11. cleared, and that tet, with others acquitted both from commanding or authorizing this novell ceremony, here gived to be unlawfull in sundry respects. Prynne, William, 1600-1669. 1636 Approx. 127 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A10179 STC 20456 ESTC S103164 99838921 99838921 3312 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10179) Transcribed from: (Early English Books Online ; image set 3312) Images scanned from microfilm: (Early English books, 1475-1640 ; 1214:12) Certaine quæres propounded to the bowers at the name of Iesvs and to the patrons thereof. Wherein the authorities, and reasons alleadged by Bishop Andrewes and his followers, in defence of this ceremony, are briefly examined and refuted; the mistranslation of Phil. 2.10.11. cleared, and that tet, with others acquitted both from commanding or authorizing this novell ceremony, here gived to be unlawfull in sundry respects. Prynne, William, 1600-1669. The fourth edition corrected. [6], 41, [1] p. J.F. Stam], [Amsterdam : In the yeare M.DC.XXXVI [1636] By William Prynne. Place of publication and printer's name from STC. Reproduction of the original in the Bodleian Library. 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Posture in worship -- Early works to 1800. 2002-03 TCP Assigned for keying and markup 2002-03 SPi Global Keyed and coded from ProQuest page images 2002-04 TCP Staff (Michigan) Sampled and proofread 2002-04 Olivia Bottum Text and markup reviewed and edited 2002-05 pfs Batch review (QC) and XML conversion CERTAINE QVAERES propounded to the Bowers at the NAME OF IESVS and to the Patrons thereof . Wherein the Authorities , and Reasons alleadged by Bishop Andrewes and his Followers , in defence of this Ceremony , are briefly examined and refuted ; the Mistranslation of Phil. 2.10.11 . cleared , and that Text , with others acquitted both from commanding or authorizing this Novell Ceremony , here gived to be unlawfull in sundry respects . Colossians . 2.8 . Beware lest any man spoyle you through Philosophie and Vaine deceit , after the tradition of men , after the Rudiments of the World , and not after Christ : Mathew : 15.9 . But in vaine doe they worship me , teaching for doctrines the Commandements of men . Isaiah . 1.12 . When ye come to appeare before me , who hath required this at your hand ? Brentius in Levit. c. 17. Hypocritae observantes Sacra sine Verbo Dei instituta , tunc pessimi sunt , hoc est , peccatores & homicidae , cum sibi optimi & religiosissimi videntur . The fourth Edition corrected . In the Yeare M.DC.XXXVI . The Publisher to the Reader . CHristian Reader , the strang violent late proceedings , both of our High Commissions in their Commission Courts , and of our Bishops and their Visitors in their unwarrantable Visitations , upon Canons Oathes and Articles of their owne forging , printed on their owne Names , without any commission at all from his Majesty under his great Seale , ( contrary to the statutes of 25. H. 8. c. 19.21.26 . H. 8. c. 1.31 . H. c. 26.37 . H. 8. c. 17.1 . Ed. 6. c. 2.1 . Eliz. c. 1.2.5 . Eliz. c. 1.8 . Eliz. c. 1.13 . Eliz : c. 12. with other statutes and to their owne 12. Canon . ) Yea contrary to the statute of Magna Charta c. 19. and the late Petition of Right , now layd a sleepe ; ) hath occasioned me to sett forth another impression of these Quaeres , wherein all the whole controversie concerning the Bowing of the name of Iesus in time of Divine service and sermon , , is summarily Discussed ; which Quaeres I would desire our Commissioners , Bishops and Visitors to resolve and Answer in a satisfactory manner ( which yet they have not done , ) before they violently without Law , reason , or lawfull authority , silence , suspend , present , excommunicate , fine , deprive , or imprison any of their Fellow-Brethren , or vex any of his Majesty Subjects ; ( as they have of late molested many ) either for omitting , or speaking against this Ceremony . It is the duty of all good Prelates , first to instruct and informe mens consciences and judgment with the * spirit of meeknesse , in such Ceremonies which they have good cause to deeme unlawfull for them to use , before they urge them with violence to the practice of them , or rigidly proceed against them in judgment for omitting them . This they have not hitherto sufficiently done , in case of this much urged Ceremony , pressing it only by Club-law , without reason or moderation . Let them therefore now satisfie these , their weake Brethrens Quaeres , if they can ; or else cease to molest them , or urge this Ceremony longer , if they cannot doe it ; since their great Guide Bishop Andrewes , though in other things famous for his learning and Iudgement ; is doubles miserablie mistaken in this particular , and can noe longer patronize either his owne , or this their cause , as these Quaeres will demonstrate , having so oft times passed abrode in print without resolution . Vale. A PREFACE . FOr the better clearing of this ceremony to be no duty of this text of Phil. 2.10.11 . be pleased in briefe to take notice of these foure particulars : First , what the Fathers ( whom * Mr. Page confesseth not to bee for this ceremony ) generally interpret to be the name above every name mentioned in this text . Very many of thē interpret it to be nothing else , but the very name of God , and Deity of Christ it selfe . So Tertullian de Trinitate . lib. Tom. 2. p. 261.262 , Athanasius de Incarnatione Christi Contr. Apollinarium . p. 271. C. Hilary in Psa. 2. p. 196 H Ambrose , Rabanus Maurus , & Iohn Salisburie on Phil. 2.9 , 10. Dionysius Alexandrinus Epist. Contr. Paulum Samosatenum Bibl. Patr. Tom. 3. p. 74.75 . Titus Bostrensis in cap. 1. Evang. Lucae . Ibid. Tom. 4. p. 339. E. Idacius advers . Varimadum . lib. Ibid. p. 622. a. Caesarij Dialog . 1. p. 650. Basilius Magnus de Spiritu Sancto ad Amphil. c. 8. Tom. 1. p. 180. Cyrillus Alexandrinus in Esayam l. 5. Tom. 1. p. 362. E.F. in Ioannis Evang. l. 11. c. 17. p. 666. c. 20. p. 669. a. c. 22. p. 670. D.E. Thesauri . l. 13. Tom. 2. p. 270. E.F. Agobardus ad Ludovicum Imp. Bibl. Patrum . Tom. 9. pars 1. p. 556. g. h. Paschatius Ratbertus in Matth. Evan. lib. 10. Ibid. pars 2. p. 1156. b. c. lib. 11. p. 1177. b. Exposit. in Psal. 44. p. 1249. G. Ioannis Cyperis . de Inform. divini nominis . cap. 11. Ibid. Tom. 11. p. 499. E. Paulus Aquiliensis Patr. Cont. Felicem Vrgelium Epist. l. 2. Aquinas 3 * part . qu. 49. Art. 6. Conclusio . Alexander Alensis Theol. Summa . pars 1. qu. 21. m. 1. Artic. 4. together with Chytraeus Postil . in Domin . Palmarum . pag. 160 , Zanchius in Phil. 2.9 , 10. and other moderne Expositors . Other Fathers and Writers interpret it , to be the name of the onely naturall begotten Sonne of God. Thus Hierom , Theodoret , Sedulius , Remigius , Beda , Haymo , Theophylact , Anselme , and Oecumenius on Phil. 2.10 , 11. Basil de Spirit . Sancto . c. 8 , Tom. 1. p. 180. Augustine Contr Maximinum , l. 2. c. 2. Sancti Procli Sermo in Transfig . Christi . Bibl. Patr. Tom. 1. pars 1. p. 536. C. Etherij & Beati . l. 1. Ibid. Tom. 8. p. 342. Musculus , Aretius , Zanchius , with other late Expositors . Others interpret this name to bee nothing else , but the Glory , Fame , Lordship , Soveraignty , and universal dominion and Majesty of Christ. So Chrysostom & Theodoret , in Phil , 2. Petrus Blesensis Serm. 46. Bibl. Patr. Tom. 11. pars 1. p. 210. C. and others of old . Olevian , Musculus , Gualther , Marlorat , Dr. Ayray , Bishop Babington , and the whole streame of moderne interpriters . Others refer this text to his name Christ , as Paschatius Ratbertus Exposit. in Psal. 44. pag. 1246. g. Paulinus Epist. ad Augustinū , Bibl. Patr. Tom 5. pars 1. p. 210. e Secondly , What they meane by bowing the knee . Not any actuall bowing of the knee in this life , at the sound , sight , or hearing of the Name Iesus ; but a Vniversall subjection of all creatures to the Soveraigne Lordship , judicature and supreme power of Christ , especially at the day of judgement , when this text shall be onely actually , litterally , and really fulfilled . This all the Fathers and Writers quoted in the Appendix , Lame Giles , and premises , and all the Authors extant that I have seene , accord to bee the genuine , true , undoubted meaning . Bishop Andrewes , Dr. Boyes , and Mr. Page himselfe confessing it . Thirdly , To what this bowing must be given by the Fathers verdict : Not to the name Iesus , but immediately to Christ himselfe . Hence Hierom Com. l. 3. in Isayam 45. Gregory Nyssen de Anima & Resurrect . disp . p. 104.212 . Ambros. Enar. in Psal. 118. Octon . 20. Hilari de Trinitate lib. p. 64. Chrysost. Hom. 32. in 1 Cor. 12. Fulgentius Object . Arrianorum discus . pag. 204. Cyrillus Alexandrinus de Incarnatione Vnigeniti . c. 11.26 . Hypolitus de Consummat . Mundi & Antichristo . Orat. Bibl. Patr. Tom. 3 p. 17. b. Dionysius Alexandrinus . Contr. Paulū Samosatenum . Ib. p. 74. b. Prosper Exposit. in Ps. 102. f. 236. a. Paulinus Epist. ad Apiū . Bibl. Patr. Tom. 5. pars 2. p. 187. b. Sancti Procli Sermo in transfig . Christi , Ibid. p. 335. E. Arnobius Com. in Psa. 64. Bibl. Patr. pars 3. p. 262. a. Agobardus ad Lud. Imper. Ibi. Tom. 9. pars 1. p. 556. g. Angelomi Strom. in l. Regum . 2. c. 12. p. 740 , E. Damascen Orthodoxae fidei . l. 3. c. 29. p. 433. C. Simeon Thess. Archiepiscopi de divino Templo Bibl. Patr. Tom. 12. pars 1. p. 880. C. Petrus Blesensis de Transfig . Dom Ibid. pars 2. p. 915. b. Nicholaus Cabasila de Vita in Christo. l. 6 , Ibid. Tom. 14. p. 127. Papa Innocentius 5. in Circumcis . Dom. Sermo . Tom. 1. p. 95. de Contemptu Mundi . l. 2. c. 15. p. 445. with Brentius in Phil. 2. 9.10 . and sundry others joyntly render and read this text ; Mihi , ipsi , ei , illi , or coram illo flectotur omne genu , &c. not in nomine , or ad nomen Iesu : to testifie , that this bowing of the knee in the text shall be given , not to , or at the name Iesus ; but to the very person of Christ himselfe . So Isay 45.23 . & Rom. 14.9.10 , 11. expresly resolve . As I live saith the LORD , every knee shall bow to ME , and every tongue shall confesse to GOD. No colour therefore is there in this text for bowing at , or to the name IESUS , but onely to IESUS HIMSELFE , when we shall all joyntly appeare before his Tribunall . The rather , because b St. Cyril of Alexandria , reads it thus . Vt in nomine Iesu Christi omne genu se flectat , coupling Christ and Iesus together , and making one as much the name in the text as the other . The c Councell of Franckford upon the Mane under Adrian the first , reads it thus . Cessate cum adoptiuum nominare , qui verus Deus . Et verus Dei filius ; in cujus nomine omne genu flectitur , &c. d Dionysius Alexandrinus Epist. Contr. Paulum Samos . reads it thus . Vt in nomine ejus omne genu flectatur . Arnobius Can. in Psal. 88. thus . Ego primogenitum , ponam eum , ut in nomine ejus omne genu flectatur . e Angelomus in his Strom. in l. 3. Regum c. 8. thus . Christo enimpropter gloriosae meritum passionis datum est nomen quod est super omne nomen : ut in nomine ejus omne genu flectatur , &c. f Paschatius Ratbertus in Matth l. 11. thus : Et donavit illi nomen quod est super omne nomen , ut in nomine DOMINI , omne genu flectetur , &c. All which antiquities overthrow this bowing at the name Iesus . Fourthly , when and where this bowing shall be . Hypolitus de Consummat . mundi Orat. g Ephraim Syrus de Apparit . Crucis temp . Iudicij p. 230. & 703. h Gregentius Archiepisc. Tephensis Disp. cum Herbano Iudaeo . i Simeon Thes. Arch. de divino Templo . Isiodor Hisp. Com. in Gen. c. 30. p. 301. in direct termes , to omit all others . Bp. Alley , Bp. Babington , Dr. Fulke , Dr. Willet , Dr. Boyes , Dr. Ayray , in their places hereafter cited , and the whole current of Expositors , expresly conclude , That it shall bee onely in the generall Day of Iudgement , for time ; before Christs tribunall , for place , when and where all things in Heaven , earth , and under the earth shall stand before his Iudgement Seate , and there cast themselves downe joyntly before him , confessing him with one consent to be their Soveraigne Lord , and calling him their LORD . This l Mr. Page himselfe , and all our Antagonists doe and must confesse to be the time and place of this genuflection , prophecied of rather than prescribed , or now commanded in this text : Since Isay 45.23 . Rom. 14.9 , 10 , 11. Matth. 7.21 , 22 , 23. cap. 25.31 , 32 , 33 , 34 , 37 , 41 , 44 , 46. Revel . 5.13 , 14 , 15. cap. 7.11 , 12. Iohn 5.22 , 23 , 27 , 28 , 29. Acts 2.34.36 . cap. 10.36 . and other texts in the 1. and 7. Quaere thus determine it , past all dispute . Hence then I thus argue . If the name above every name , in which all knees must bow , mentioned in this text of Phil. 2.10.11 . bee not the name Iesus ; the bowing of the knee , no litterall actuall present genus●ection , but only the generall subjection of all creatures in Heaven , earth , & under the earth to ●he very person of Christ as their LORD , not to or at his name Iesus ; and that at the generall Day of Iudgement before Christs owne Tribunall , not in time of Divine Service or Sermons here on earth ; then this bowing at the name Iesus , neither is nor can be m a duty warranted , much lesse prescribed by this text . But all this is apparant by the premised Fathers and Authorities . Therefore the conclusion undeniable , maugre all the late ridiculous Pamphlets and passages to the contrary , of Widdowes , Shelford , Page , Heylyn , Wr●n , Re●ve , Moun●ague , Pocklington , Browne , Reede , Adams , a Coale from the Altar , Bishop White , or any other , who babble and scribble much in the Iesuits and Papists words , but prove nothing at all by Scripture or Antiquity for this Ceremonies use or lawfulnesse , or new duty of the text , now so much urged every where , point-blank against Iohn 5.23 . That all men should honour the Sonne , even as ●hey honour the Father . But no men honour the Father thus in bowing at the recitall of his name . Therefore they ought not thus to honour the Sonne . Courteous R●ader , that the Aut●or without whose privity these and other Impressions have beene published may not suffer by mine or the Printers negligence , pray correct these following errors which corrupt the sence , ere thou read the Treatise . In the Title , 1 , 9. f gived , r. proued . p. 1. l. 16. f. Mat 20. r. 25 p. 2 l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 14. an interrogation point is wanting before ; whether . l. 19. counted , r. corrupted . l. 22. contemne , r. confirme . p. 3. l. 23. As it is not , r● as it ? If not● p. 4. l. ● . that of , &c. r. yet it is . l. 22. as , r or . p. 5. l 13. the● r. they . p● 8. l. 3. Clichtouius . l. 21. Alcuvinus . p , 9. l. 30. added , r. adored . p 10. l. 29. worship , r. worshipping . l. 21. Romish , r. Rhemist● . p. 11. l. 19. r. it can . l. 33● r. person . p. 12. l. 3. they , r. th● . p. 13. l. 31. hath , r. had . p. 14. l. 10. blot out , that reverence to him . l. 28. person , r. reason . pag 16. l. 31. Statutes , r. Stationes . pag● 17. l. 4. use , r. used . l. 27. r. of a. p. 19. l. 35. certi●ie , r. justifi●● pag. 20. l. 28● r● Altar-wise . p. 23. l. 24. r. this Statute . p. 25. l. 19. blot out since . l. 21. them . r. Her. p. 28. l. 2. of , r● at . p. 30. l. 15. at , r● ad . pag. 36. l. thing , r. Church . pag. 37. l. 7. 4. r. 1. l 15. Matth. 28. p. 39. l. 19.3 . r. 31. pag. 40 l. 16 here , r. where● p. 41. l. 6. the , r● thi● to it to . In the margin , p. 4 l. ●3 . r. Phil. p. 10. l. 12. Vshers . p. 21. l● 6. Har. 28. p. 16. l. 40. r. Turonense . l. 4. r. Pro. l● 42. r. Cent. cir●a orationem . pag. 18. l. 7. inferred , r. referred . p. 20. l. 40. r. Molanus . l. 41. r. Horae , &c. Hist. l. 40. r. secundum usum Sarum . p. 21. l. 39. r. Spec. f. Brige , r. Being . p. 24. l. blot out 3. Hen●● 2. c. Iurisdiction● pag. 38. l. 38. curvab●tur . l. 40. r. con●itebitur . p. 39. l 20. r● inimici● l. 34. Simeon . Omission . pag. 24. l. 8. r. bonnet at the naming of Iesus . Certaine QVAERES propounded to the Bowers at the name of IESVS , and to the Patrons thereof . WHether the Text of the Phil. 2.9.10.11 . on which they grounde this Ceremony , or will-worship , bee not in the judgment of all Divines both auncient and moderne , a Prophesy of the joynt subjection of all Angells , Saynts , Divells , and Reprobates to the supreame Lordship and dominion of Christ ; Not now in the Church , in time of Divine Service and Sermons , but hereafter , when they shall all appeare before Christs Tribunall , to be judged by him ; taken out of that Prophesy of Isay. 45. 23. As I live saith the Lord every knee shall bowe to me &c. and expresly interpreted of and applyed to the day of Iudgment by S. Paule himselfe . Rom. 14.9.10.11 . By S. Iohn . Revel . 5. n. 12.13.14 . Chap. 7.11.12 . Iohn . 5.22 , 23 , 27 , 28 , 29. And by Christ himselfe Math. 20.5 , 31 , 32 , 33 , 34 , 37 , 41 , 44 , 46. And Chap. 7.21 , 22 , 23. And whether this be a good inference ? All knees of things in heaven , earth , and under the earth , shall submitte and bow to Christ before his Tribunall in the day of Iudgment , as to their supreame Lord and Iudge : Therefore all men and women ought now to bow their knees , or put of their hatts when ever they heare the name Iesus mentioned in the Church in time of divine Service and Sermon , The sole argument that can properly be deducted from this Text to justify this practice ? Whether , the Originall be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In , ( not At ) the name of Iesus ; And this phrase thus Englished and translated in all other places of the Bible ? Whether all the Greeke and Latine Fathers whatsoever doe not thus render it ; In ( not at ) the name , And all English Translations too ; ( as Wickliffs , Purvi●s , Tyndalls , Coverdalls , Mathewes , The Bishops Bible , sett forth in the 2. Yeare of Queene Elizabeth , used in all Churches during her Raigne , And since , till the last Tran●lation 1614. Erasmus Paraphrase , All our ancient English writers , and the Common Prayer Booke it selfe , In the Epistle on Palme Sunday till M. Cozens corrupted it in the yeare 16●9 . by turning In into At , without any lawfull authority and causing it to bee since so printed , ) Except the Geneva translation only which mistaking M. B●za ( whom the Translator followed ) rendred his Ad nomen , to the name , At ●he name whether the last Engl●sh Translation ( which the Translators themselves rendred , In the name according to the Originall , and all former authorized English Translations , but the Geneva , which (a) King Iames condemned as the worst of all , and enjoyned the Translators not to followe ) was not counted by * Bishop Andrewes ( As some on good grounds report ) who without their privity altered In into At the name , when the Coppy was fitted for the Presse of purpose to contemne this Ceremony for which he had preached : Else it had bene printed In ( not At ) the name , as the Translators truly Englished it and as the same phrase is ever translated by them (b) in all other places throughout the Bible ; which had over●throwen this his pretended duty of the text : Whether this Translation of At , for I● the name , doth not marre both the s●nce and English of the Text , and make it no sence ? If any man should translate , I beleeve in God ; I beleeve at God : Our Father which art in heaven ; Our Father which art at heaven : Whatsoever you shall aske in my name . Whatsoever you shall aske at my name : I baptize thee in the name of the Father , Sonne and Holy Ghost , I baptize thee at the name of the Father &c. Goe to God in my name , Goe to God at my name : In the name of the Lord I will destroye them , At the name of the Lord I will destroy them : Pray to God in the name of Christ , Pray to God at the name of Christ : Mary kept all these sayings in her hart , Shee kept all these sayings at her hart , and the like ; It would marr both the English and sence , and prove no better then non sence . And doth it not the like here ; there being noe such phrase as ( At the name ) to be founde in any other Text of Scripture or any English Author but in this place alone ? The changinge of which In , into At here making the bowing in the name ( To witt ) in the Soverraigne Lordship and Power of Christ ) to be nothing else , but a bowing at the naming of Iesus in time of divine Service or Sermons , contrary to the scope of this place . How the name Iesus , imposed on our Saviours Humanity only at his Circumcision and not given to his Deitie , but to his humane nature , in the very beginninge of his humiliation Math. 1.21 , 25. c. 2. 1. Luke 1.31 . c. 2. 21. Acts 4.27 . Cann truly be said , to be the name above every name , given him after his Resurrection and exaltation , As the name in this Text of the Philippians was ? and to be the true , cheefe , yea proper name of God and of Christs Divinity , As the Patrons of this Ceremony affirme ; And how this they say can be proved ? Whether the name Saviour ( which is given to God himselfe . Psal. 106.21 . Isay 43. 11. Chap. 45.15.22 . Ier. 14.8 . Hosea 13.4 . ) be the very same with Iesus , And as venerable , as comfortable , yea as much the name of God as it is not : as is most evident , they differing in words , in use in all languages , the one being a Christen name imposed at his circumcision the other a Title or Surname ; and both if them oft coupled together in Scripture , as in these texts : A * Saviour which is Iesus , Iesus our Saviour &c. which were a tautologia being one and the same . Then why doe the * Patrons of this Ceremony make them one and the same ; The one of them ( to wit ) the name of Saviour , being attributed to God the Father as well as to Christ , the other onely to Christ not to God the Father , who was never called Iesus , But * often Saviour ? If so , Then why doe they not teach , that men ought to bow at the name of Saviour aswell as at the name of Iesus ? The rather , Because Saviour , ( though it be not the same that Iesus is in Letters sound , or use , the one being as we say , a Christen name , the other , not properly a name , but a Ti●le , or purchased surname , though this Bishop confounds them as one ; ) that of it is the sence and interpretation of the name Iesus , M●●h . 1.21 . And themselves write and preach , (c) That men must not bow to the Letters , sounde , nor sillabes of the name Iesus , But to the sence only , which is Saviour , to which , at which by this their doctrine , they should rather bow then to , or at Iesus . Whether (d) Bishop Andrewes Reason , That we must bow at the name of Iesus because it is the name of God , and because Saviour ( As he saith ) is the cheefest name of God ; doth not more strongly infer , that we should rather bow at the name of God and Saviour , than at the name Iesus ? That we should bow at every name of God alike ? at the name of the Father , Sonne , holy Ghost , Emmanuel , Sonne of God , Christ , Iehovah , Elohim , Adonai . ( which we commonly english , the Lord , ) being all * reverend , excellent , great , holy , and dreadfull names aswell as at the name Iesus , Since all of them are the names of God ? Whether this Proposition can be proved either by Scriptur or reason ( which they take as granted , ) That we must bow the knee at the utteringe or hearinge of that name which is the name of God ? ( the Antecedent or proposition on which the Bishops first argument or reason is grounded : ) which Proposition if it be true , will overturne the bowing at this name Iesus ; which is not properly the name of God as of Christs Deity , Because divers who were but meere men had it imposed on them before Christ , And it was given to Christ principally not as he was God , but man upon his Nativity and Circumcision Math. 1.21.25 . Chap. 2.1 . Luke 1.31 . Chap. 2.31 . Acts 4.27 ? Whether since Jesus is not , cannot be a Iesus or Saviour to Angels in heaven , Or (e) Divels in hell , Whose nature he tooke not on him , Heb. 2.16 . Nor yet to Reprobates in hell or earth , who are not saved by him , but yet a Lord & supreame Iudge over them all , Math. 28.18 . Acts 10.36 . Chap. 2.34 , 36. Luke 8.31 , 32 , 33. Heb. 1.6 . Iude. 6. 2. Peter : 2.4 . Rom. 14.9 , 10 , 11 , 12. Revel . 5.10 , 11 , 12 , 13 , 14. Chap. 7.9 , 10 , 11 , 12. Ephes. 1.20 , 21 , 22. ) His name ( Lord ) be not more likely , to be the name above every name given to him upon his exaltation , in which every knee shall bow , intended in this Text then Iesus : Lord being the name given to Christ upon his Exaltation , as purchased by his death and Resurrection . Rom. 14.6 , 8 , 9 , 10 , 11. Acts. 2.34 , 36. Chap 10.36 . Math. 28.18 . Ephes. 1.20 , 21 , 22. The name which every tounge shall confesse and call Christ by at last in the day of Iudgment , ( As the very Text itselfe resolves in the words ) Every ●oung shall confesse that Iesus Christ is Lord , Phil. 2.11 . Yea as Christ himselfe determines , Math. 7.21.22 . Not every one that sayth unto me , Lord , Lord , shall ent●r into the Kingdome of heaven , &c. Many will say unto me in that day Lord , Lord , Math. 25.31 , 37 , 44 , 45. When the Sonne of man shall come in his glory , and all the holy Angels with him ; then shall he si●t upon the Throne of his glory &c. Then shall the righteouse on the right hand answere him saying , Lord &c. Then shall the on the left hande answere him and say , Lord when saw we thee an hungred &c. The name that is used Isay. 45.23.24.25 . Rom. 14.11 . As I live sayth the Lord , ( Not Iesus ) Every knee shall bow to me , and every tounge shall confesse to God : ( The originall Text to which that of the Philippians referrs ) The name by which Christ is called with reference to the day of Iudgment . 2. Cor. 5.11 . Rom. 14.11 . Heb. 10.30 . 2. Petr. 3.8 , 9 , 10. Iude. 14. Revel . 18.8 . Chap. 19.1.6 . Yea the name of his greatest dignity supremacy and terror , Hee being called , Kinge of Kinges , and Lord of Lords , in respect of dominion and Iudicature , as by a name given him since his Exaltion . 1. Tim. 6.14 , 15. Revel . 17.14 . Chap. 19.19 . Whether this name Lord ( I say ) in all these respects Extending equally to all things in heaven , earth and under the earth be not the name above every name here meant , rather then his name Iesus ; He being in truth a Lord , but yet noe Iesus , no Saviour to Angels , Divels , and Reprobates , who therefore cannot , will not , shall not , bow unto him as their Iesus , but only as their Lord ? Math. 7.21.22 . c. 25.31.37.44 . Isay. 45.23.24 . Rom. 14.9.10.11 . Whether this bowinge at the name of Iesus ( being a dutie of the Text only in time of divine Service or Sermons , as the (f) Patrons of it af●irme ) can be in any probability the bowinge intended in the Text ; Since there are noe Common Prayers or Sermons at all , for certaine in hell , or under the earth , Noe nor yet in the greatest parte of the earth , which neither knowe nor worship Iesus ; Nor yet in heaven , where there are noe Sermons or common Prayers , but only (g) Blessings , prayses , and thanksgivings unto God and Christ. Now that bowing which this Text speakes of , is such a bowinge as is common to all , both in heaven , earth , and under the earth ; A bowinge which they may , and shall all equally and jointly performe ; Therefore noe bowinge at the naminge of I●sus in the time of Divine Service and Sermons , which they want ; and therefore cannot use , Neither shall or can they ever actually performe ? How Iesus can be truly called a (h) proper and peculiar name given to Christ alone , when as we reade of divers others in Scripture that were called Iesus besides Christ. As Iesus the Sonne of Nunn , And Iesus surnamed Iustus . Acts. 7.45 . Coll. 4.11 . Heb. 4.8 . Iesus the Sonne of Syrack , Iesus the high Preist , Bar Iesus● Acts. 13.6 . &c. Or how can Christ be truly stilled , a common name , Since none was ever called Christ * substantively and abstractively or Messias , but hee alone ? And none ever annoynted with the Deitie and holy Ghost and that to be both a Kinge , Preist and Prophet to his Church , but hee ? Psal. 45.7 . Acts. 4.27 . Chap. 10.38 . Isai. 61.1 . Whether this be not a notorious Paradoxe and falshood , (i) That that thinge that name which is proper , is ever better then that which is common ? Since All accorde , that the common good , of the Republick and weale of the whole catholike Church , is better and to bee preferred , before any mans proper or private good and wellfare ? Since the Kinge himselfe , with all the greate Officers of the State , the Prelates and Ministers of the Church , are better , more honorable , and more to be respected , ( as they are publicke persons and Officers ) then as they are private men ; And since it will hereupon necessarily ensue , That the very essence of the D●itie and name of God , ( which are common to each of the Three persons in the Trinitie , as we learne in Athanasius Creede ) should be worser then , inferior to the personall subsistence and names of each person in the Trinity , which are proper and incommunicable one to the other , where as the essence and name of the Deitie are common to each three persons : Which were heresie and Blasphemy to affirme , yea the (k) very heresie of Nestorious condemned in the Councell of Ephesus : Whether it be not (l) heresie to say , that Christ is not God , nor the name Christ the name of God ? it beeing directly contrary to Rom. 9.5 . Christ , who is over all , God blessed for ever , Amen . To Athanasius his Creede , And the second Article of Religion of the Church of England , Which say , that God and man is one Christ : Contrary to the Doctrine of (m) all Orthodox Fathers and Writers against the A●●i●ns , who unanimously averre , (n) ; that Christ is God ; Yea contrary to Titus 2. 13. Lookinge for that blessed hope , and the glorious appearinge of the greate God and our Saviour Iesus Christ ? Where Christ is not only called God , But the greate God : and to the Booke o● * Common Prayer , which injoines us thus to pray : CHRIST have mercie upon us : O CHRIST heare us : From our enemies defend us O CHRIST , &c. And to say , Thou only O CHRIST , with the holy Ghost , art most high in the glory of God the Father : All which passages , expresly resolve Christ to be God , and the name of God , else we should not thus pray unto him as God. Whether this be not a falshood , (o) that God cannot be annointed , as annointing signifies a designation to an office ; Since Christ * both as he is God and Man , was designed to be a Saviour ; and since we reade thus of Christs annointinge , Psal. 45.7 . Therefore God , thy God , hath annointed thee , with the oyle of gladnesse aboue thy fellowes : Which the Fathers thus interpret , (p) O God the Sonne , Thy God ( to witt ) God the Father hath annointed thee with the oyle of gladnesse , ( to witt ) with the holy Ghost . Acts. 10.38 . Heb. 1.8.9 . ) Whence S. Augustine , Beda , Paschatius , Ra●ber●us , with sundry others on the 44. ( our 45. ) Psalme write thus : D●us ungitur a Deo &c. God is annointed by God , God the Sonne , by God the Father , with God the holy Ghost : And whether this be not an error , That Christ is not the name of God nor of our Saviours Divinity but of his humanity only ? Where as Iren●us advers . Heres . l. 3. c. 20. Athanasius in his Declaration , Quod Christus sit verus D●us , that Christ is true God. P. 377. ( therefore this name of Christ , the name of God ) Nazianzen in his 5. Oration p. 167. B. With Elias Cretensis on that place ; Damascen Orthodoxae fidei l. 3. c. 3. p. 365. with Clichtonius in his Commentary on that place p. 366. And Aquinas 3. parte Quaest 16. Art. 5. Quaest. 17. Art. 1. expressly resolve ; That Christ is called Christ , in respect of his Divinity ; That Christ is the name both of his Divinity and Humanity , In which are expressed and comprized both his Divinity annointing , and his Humanity annointed ; And that he could not be called Christ , if he were only man ; this name beinge predicated of both his natures , and given to him in respect of both ? If this proposition be true , (q) That Iesus is the proper name of God , and that God cannot be annointed , and so Christ not the name of God , as Bishop Andrewes argues : How can this agree with Acts. 4.27 . Thy holy Childe Iesus whom thou hast annointed , &c. And Acts. 10.38 . How God annointed Iesus of Nazareth with the holy Ghost and with power ? Or with that of Tertullian ( to omitt other Fathers ) adversus Prazean : p. 709. Siue Iesus tantummodo positum est , intelligitur & Christus , quia Iesus unctus est : sive solummodo Christus , idem est & Iesus , quia unctus est Iesus ? Either Iesus therefore must not be the proper name of God , but the name only of Christs humanity , as (r) Beda , (s) Anselme , (t) Alcuninus & (u) Aquinas teach us , who say ; that , Iesus est proprium nomen assump●ae carnis ; Iesus is the proper name of Christs assumed humanity . And , Hoc nomen Iesus signi●icat solam naturam humanam , This name Iesus signifies only the humane nature ; And so by the Bishops owne Doctrine , we must not bow unto it , because it is not the name of God , or Christs Divinity , but of his humanity only as these Fathers teach ; Or else this proposition ( God cannot be annointed ) must be false , because these two Texts expressly say , that Iesus as Iesus , was annointed ; And themselves confesse , (x) that Iesus as Iesus is God , And so God may be annointed , And then Christ will prove the name of God aswell as Iesus , notwithstanding the Bishops reason , and be therefore of right to be bowed unto , aswell as it , by the Bishops owne arguinge , if it be solid . Whether that Text of Acts. 4.12 . ( Neither is there salvation in any other , for there is none other name under heaven given among men w●ereby we must be saved , ) be meant of the name Iesus ; As if men were saved by it alone , or only of the Pe●son of Christ , as the 10.11 . verses , and the very first words ( Neither is there salvation in any other ) with the Contents of our Bibles , that by the same I●sus only we must be eternally saved ; and all O●●hodox Int●●preters expounde it ? If of the name Iesus only , (y) As the Patrons of this Ceremony glosse it ; How then can they be excused from Blasphemy , in attributing our Salvation unto the bare name of Iesus , which we receive only from his person and Merits , which make him a Saviour , and purchased him the Title of Jesus ? Matth. 1.21 . Acts. 13.23 . Or how will it follow hence ; There is noe other name under heaven whereby we must be saved , but the name Iesus , ( though ) not expressed in the Text , E●go we must bow a● , and to this name , as oft as we heare it mentioned in the Church ? If of the person only [ as is most true ] why then doe they abuse this Text [ yea that place in Ps. 95.6 . O come let u● worship and fall downe and kneel before the Lord our Maker ; not Iesus or Saviour being writen long before our Saviours Nativity , or the name Iesus was given him , and so not meant of it ] in applying it meerely to the name Iesus , to cause simple people to adore it , when as it speakes of the person only ? If the name of Iesus be thus to , be bowed to and at ; Why then bow they not to it when they see it written , printed , carved , paynted or ingraven , as well as when they heare it ? why bow they not at the sight thereof , as well as at the sounde ? why not out of the Church , as well as in the Church ? Since * Salmeron the Iesuite teacheth them ; That this name whether it be pronounced with the mouth , or heard , with the eare , or where ever it is written , painted , or ingraven , is worthy divine worship , not for the bare word , wri●ing or picture it selfe , but for the signification of it , as the Crosse , and Image of Christ , are deservedly added with the worship of Lat●ia for the type and mystery represented in and by them ? yea why bow and reverence they not it rather when they heare men dishonour and prosane it by cursing , swearinge , blaspheminge , when it is most contemned , vilified , abused , and so needes most honour and respect , then when it is only religiously and reverently used and uttered in the Church , without any irreverence , contempt or dishonour offered to it ? And if bowing at the name Iesus in the Church , be a meanes to keepe men from swearinge by it , ( as some pretende ) Then the bowinge at it , when men sweare should much more doe it ; (z) yea then men should rather bow at the name of God than Iesus , Since that name is more abused by swearinge , and cursing then Iesus . Whether these words of Bishop Andrewes and others , He is exalted to whose person knees doe bow ; But he to whose name ONLY much more ; his person is taken out of our sight , All that we can doe will not reach unto it ; But his name he hath left behinde to us , that we may sh●we by our reverence and respect to it , how much we esteeme him ; be not contrary to Math. 28.20 . Loe I am with you allwayes even to the ende of the World ? to Gal. 2.20 . and Ephes. 3.17 . Where Christ is said to live and dwell in us ? to the * Bishops owne words , who there immediately saith , that his body and soule , and these not without his Deitie are really present in the Sacrament : and so his person ; and that Iesus is the proper and & cheefe name of his Deitie , which is ever present with us and not taken from us ? Whether they be not a meere Idolizing of the very name Iesus , and a confining of this bowing only to his name , not person ? Whether this speech and caution of his , ( (a) doe it to the sence , have minde of him that is named , and doe his name the honour and spare not , ) be not a meere Idolatrous Popish passage , (b) borrowed by him from the Patrons of Image and Bread worship ? Whether Papists may not as lawfully adore and bow to Images , Crucifixes , the Hoste and the like , as they or we may doe to the name of Iesus , with this distinction and caution , borrowed from them by the Bishops , and by them from the Pagans , in defence of their Idolls relative worship , and adoring of the Image , with a reference and eye to the person whom it represents ? And what difference is there betweene worship the name , and the Crosse , Host , Crucifix or Image of Iesus , which the (c) Romish and other Papists make the same ? and conjoine together as one both in reason and verity . Whether this Text of Philippians 2.10 , 11. doth not couple the bowinge of the knee , and confession of the tounge ( that Iesus Christ is Lord , ) together , as duties equally to be performed at the same time , and not to be dissevered ? If so , ( as is most certaine , ) Whether must not our Bowers every time they bow their knees , heads , bodies , or stirre their Caps at the naminge of Iesus , confesse likewise , ad cry out aloude with their tounges , that Iesus Christ is Lord ? Since the Text thus conjoines and requires them both alike ; Or else are they not infringers of this Text and precept , for neglecting it ? Whether bowinge at the name of I●sus only , not of Saviour , Christ , Emanuel , Sonne of God , Kinge of Kings , Lord of Lords , God , with other names and Titles of Christ , doth not seeme to reviue the heresie of (d) Cer●nthus , That Iesus and Christ are two distinct persons and essences ? That Iesus is better then Christ , yea then Saviour , then Emanuel , then Sonne of God , Kinge of Kings , Lord of Lords , God &c. That he is more honorable , worshipfull , and reverent as he is Iesus , and when he is so stiled ; then as he is God , and when he is so called ; or then when he is termed Saviour , Christ , Emanuel , Sonne of God , Lord , Kinge , and the like ? And whether learned Doctor Whitaker in his Answer to William R●ynolds the Rhemists Notes on Phil. 2.10 , 11. P. 398 , 399. writes not That the bowinge at the name of Iesus only , and not at the name of Christ , may ingender a more dangerous Error then any can remooue , to witt , tha● Iesus is better then Christ ; which is wicked to imagine ? Whether bowinge at the name of Iesus only , not at the name of the Father , or Holy Ghost , ( to (e) testifie Iesus to be God , and the name of God ; ) Doth not make a kinde of disparity betweene the Three sacred persons of the Trinitie , (f) who are coaeternall together and coaequall ; in givinge more honour , reverence , adoration , to the one , then to the other ; and imply , the Father and holy Ghost not to be God , or so much God , not to be so venerable , so honorable as Iesus , because their persons and names are not so much bowed to , and adored as his ? If Three persons of equall dignity should be made the Kings Viceroy , in any of his Dominions , and all men should bow to , Cappe and honour the persons , and name of the one when ever it were mentioned , but neglect to doe it when the other Two are named ; Would not this intimate , One of them to be more honorable , or of greater authority then the other Two ? And is not this case the same ? When Ministers and people shall all Capp and bende the knee , as soone as ever they heare the sounde of the name Iesus , but not so much as stirre either Cap or knee , when they names of God the Father and Holy Ghost are mentioned with it , even in the same breath and Sentence almost , as they are in the Apostles and Athanasius Creede , and in the ordinary Blessing at the end of Divine Service and Sermons , wherewith the people are usually dismissed . When men shall repeate , I beleeve in God the Father allmighty Maker of Heaven and Earth ; without any great reverence or bowinge of the knee ; And then pronounce the next words , And in Iesus Christ our Lord , with a stentorian voice , bowinge both the body and knee very superstitiously ( I should say devoutly , ) as soone as ever the word Iesus , is uttered , before Christ our Lord be pronounced , out of their greate reverence and respect to this name Iesus , ( which they here preferre before God the Father allmighty and Christ our Lord , ) And then shall proceed to , I beleeve in the Holy Ghost ; and utter that without any such Ceremony or solemnity ; Or when they shall pronounce , the grace of our Lord Iesus Christ , with much solemnity , cappinge and genuflection when Iesus , ( not Lord and Christ ) are pronounced ; And then shall slightly passe over , the Love of God the Father , and the comfortable fellowship of God the Holy Ghost , without any such Ceremony or incurvation . What man in his right sences must not of necessity acknowledge , that the very name Iesus , is more honoured , reverenced and adored , then either the names , or Persons of God the Father , or God the Holy Ghost , that more adoration is rendred to the Second , then to the First , or Third person of the Trinity , and a greate disparity made betweene them ? If Iewes or Infidells should come into our Churches , and observe this difference and disparity , would they not forthwith conclude , that we had no other God but Iesus ? that the Father and Holy Ghost were not esteemed of us to be God ? Or at least , made not so greate and honorable a God , as the Sonne ? and that Christ and Iesus , were not one and the same person , the one being thus bowed to , not the other ? Yes verily . We reade in (g) the Booke of Martyrs , that the Bishops and Commissioners , appointed by Queene Mary to dispute with Cranmer , Latymer , and Ridley at Oxford , when ever they named , or heard the name of the Pope , put of their Capps thereto , ( as men now doe at the naminge of Iesus , ) Which these 3. godly Martyrs would by no meanes doe , But when God , Christ , or the Queene were mentioned , they used no such Reverence to their names : Did not these Commissioners then ( in our Martyrs judgments ) preferre the person , the name of their (h) Lord God the Pope , before the persons , the names both of God himselfe , of Christ ; of the holy Ghost , at leastwise of the Queene ? and thereby signifie that the Pope was more honorable and far greater then the Queene , or any other earthly Potentate , whose name could not challenge or commande the like reverence and Cappinge from them ? yea doubtlesse . If Three men were sittinge together , and those who passe by , put of their Hats to one of them , not to the other two ; doth not this make an inequallity betweene them advancinge the one that is thus capped or bowed too above his fellowes ? Certainely it doth : I finde in the * Booke of Martyrs P. 1699. That when Archbishop Cranmer was convented before the Popes & Queenes Commissionors in S. Maries Church in Oxford ; he putting of his Cap , and humblie bowing his knee to the ground , made reverence to the Queenes Proctors and Commissioners , who represented her person , but beholding Bishop Brookes in the face , who was the Popes Delegate and represented his person , he put on his Cap againe , making no manner of token of obedience towards him at all . Whereat the Bishop being * offended , saith unto him , that it might become him right well ( weiginge the honor , veneration and authority he did represent , ) to doe his dutie unto him . Whereunto Doctor Cranmer answered , that he hath once taken a solemne Oath , never to consent to the admitting of the Bishop of Romes authority into this Realme of England againe , and that he had done it advisedly ; and therefore would commit nothing , either by signe or token , which might winne his consent to the receivinge of the same : and that he did it not for any contempt to the Bishops person , which he could have bene content to have honored as well as any of the other , If his Commission had come from as good an authority as theirs : This answered he modestly , wisely , and patiently with his Cap on his head , not once bowinge or makinge any Reverence to him that reverence to him that represented the Popes person , which was wonderously of the people marked : If this Archbishops puttinge off his Cap and , bowinge his knee to the one and not to the other to the Queenes commissioners only not the Popes . Did here in his owne , the Commissioner , and all the peoples judgment : make a great disparity betweene the power and Iurisdiction of the one and other , and preferre the one of them before the other : Must not , doth not the bowinge and cappinge at the name only of Iesus , not of God the Father , and God the holy Ghost , uttered alltogether , or severally , doe the like ? noe doubt it doth . (i) Bishop Andrewes , and other of our bowers at the name , of Iesus , teach us in expresse termes , that the name Iesus is in this more honorable then all other Titles of Christ , and exalted ahove them all , because men must only bow their knees and vayle their Cappes to it , but not to any other of his Titles : If therefore their bowinge at the name of Iesus , makes a disparity betweene it and all other names of his , preferring it far aboue them all ; Must it not likewise make an inequallity and disparity betweene the names and persons of the Trinity too , by the selfesame Person , and advaunce Iesus above the Father , and the holy Ghost , at whose names they never bow or stir their Capps . Wherefore this bowinge to , at , and Cappinge at the name Iesus only , must needs make , and imply an inequallity betweene the 3. Persons of the Trinity , As M. Cartwright largely proveth in his Answere to the Rhemis●s Annotations on Phil. 2.9 , 10.11 . Therefore it is neither to be practised nor endured among Christians , who beleeve the (h) pari●ie and equallitie of the Trinitie both in Essence , internall and externall , honor , adoration , and veneration to . Whether , if Bishop Andrewes Doctrine ( warranted by no Scripture ) be true in this particular ; (i) that we must bow at the name of Iesus , not of Christ , because the end is better then the meanes ; and the end for which Christ was annointed , better then his unction itselfe ; it will not hence followe ; that the humanity of Christ , being annointed by his Divinity , and the Holy Ghost ; And the Salvation of us men , the end for which Christ was annointed ; are much better then his Divinity , and (k) the Holy Ghost himselfe , the ointment and meanes annointing his Humanity and enabling him to be a Saviour ? And whether the playne meaninge of his Proposition be not this in substance ; that the Humanity of Christ is better then his Divinity , or the Holy Ghosts Deitie ? and the Salvation of man the end , better then the Deitie and Humanitie of Christ , the meanes of mans salvation ? which is no lesse then Blasphemy to affirme . What (l) Father , or ancient Writer for aboue 1250. yeares after Christ , commenting on this Text , makes Iesus , the name aboue every name principally meant and intended in this Text , and not rather the names God and Lord ? Or that makes this Ceremony of bowing or cappinge at every naminge of Iesus in time of divine Service , or Sermons in the Church , the bowinge spoken of in this Text ? and what are their words to this purpose ? Or whether it be not an undoubted truth , that no Father or Writer for 1200. yeares after Christ and more , made any such interpretation of these words , or mention of any such Ceremony used in the Church , which certainly used it not till above 1150 yeares after Christ , and so deemed it not a duty of the Text , or necessary Ceremony . What Father , Ecclesiasticall Historian , or Writer for 1500. yeares after Christ , relates that this Ceremony was taken up by the Christians in the primitive Church , to justifie , to testifie the eternall Deitie of Christ against the Arrians , and other Hereticks who denied it ? whether this ground of the originall use of this Ceremony , be not a meere groundlesse forgery and fancye of some late Writers , (m) voyde of all prooffe , authority , and not warranted by any antiquity ? and a●mittinge it true , whether doth it not cleerely demonstrate , that the primitive Christians ( who by this Argument used it not before Arrianisme sprung ) with those who used it only on this ground , reputed it no duty prescribed by this text , because thus occasionally taken up to refell and discover Arrians ? That they bowed as much at the name of Christ , Sonne of God , Saviour , Emanuel , and other names or Titles of Christ , as at his name Iesus ; since the Arrians denyed his Deity , principally as he was Christ ; ( this being their ordinary assertion confuted , condemned by the orthodox Councells and Fathers , (n) that Christ was not God : ) and opposed his eternall Deity when he was stiled by any of these names or Titles , as much as when he was called Iesus , or as he was a Iesus ? That they bowed at the name of the Holy Ghost ; since as many , or more (o) Hereticks denied his Deitie , as denied Christs ? And that this bowinge is now needelesse and superfluous for the present on this grounde , ( especially in our Churches where none deny Christs Deity , as the Arr●ans and the other auncient Hereticks did ) and all pray unto him as God , even with bended knees and hartes , in our common Liturgie , as CHRIST , ( not Iesus ) have mercie upon us , &c. testifieth . Whether the Christians in the primitive Church for above 800. yeares after Christ , used not alwayes to pray standing betweene Easter and Whitsuntide , and on every Lords day throughout the yeare ; and de geniculis adorare , to adore standing● Never using , but expressly prohibiting by sundry (p) Councells , all to kneele , or bow their knees in time of prayer , Sacraments , or Sermons , in honour and memory of Chris●s Resurrection : And were not their meetings from hence termed , (q) Stations , Statutes , or Standings , because they thus performed all their Religious Lordsday exercises , standinge ? If so , ( as all auncient , all moderne Ecclesiasticall Historians and Write●s acknowledge ● ) Then that Assertion of (r) Bishop Andrewes and others is false ; That the primitive Christians use to kneele at the Sacrament , and to bow their knees when ever they offered , prayed , or heared the name of Iesus mentioned in time of divine Service or Sermons , since betweene Easter and whitsu●tide , and on every Lords day , (s) ( the ordinary time of their publick assemblies ) they never used to bow their knees , no not so much as in prayer , in which it is * most proper , much lesse then at the Sacrament , or name of Iesus , at which we finde not in any antiquity , that they used to kneele or bow the knee , though they vsually did it in all their prayers and assemblies on the weeke dayes after Whitsuntide : The only thinge the (t) Bishops marginall authorities proove , though neither himselfe nor any one else may thence inferre , The primitive Church and Christians used in their Weekeday meetings , after Whitsunday , to pray kneelinge . Ergo they used to kneele at the sacrament and bow their knees at the naminge of Iesus in time of divine service and sermons , ( especially on the Lordsday , whereon they never kneele ) it being a meere inconsequent . Whether (u) S. Hieroms words , quoted by Bishop Andrewes and others , Mori● est e●im Ecclesiastici Christo genn flectere ; (x) It is an Ecclesiasticall Custome to pray kneelinge to Christ , ( not Ies●s ) be a convincinge authority to proove ; that the primitive Christians used to bow at the name of Iesus , not of Christ , in the time of divine Service and Sermons , when as this Text , speakes only a bowinge of the knee in prayer to Christ ; not Iesus ; not of a bowinge at the naminge of Iesus ; which name is not so much as mentioned in this place of his ; and the bowinge here spoken of ascribed only to the person , not to the name of Christ , muchlesse of Iesus ? yet this is the Antiquity they most relye on . Or whe●her (y) S. Cirylls words on Isai. 45 , ( where there is not so much as any mention of the name Iesus , (z) muchlesse of any bowinge at , or to it , but only a relation , that all Nations shall be converted to God : ) Or Theodorets Exposition on Phil. 2.10 , 11. ( Who makes the name of the begotten Sonne of God , not Iesus , the name above every name , intended in this Text , which he proves out of Heb. 1.4.5 . Psal. 2.7.12 . ) Or Ambrose his words , ( The knee is flexible where with before the other members the offence of the Lord is mittigated , anger appeased , grace provoked . For this is the guift of the highest Father towards his Sonne , That in the name ( In nomine ) of Iesus , every knee * should be bowed , of things in heaven , earth , and under the earth ; and that every tounge should confesse , that the Lord Iesus is in the glory of God the Father : For there are two thinges which above others appease God , Humility , and Faith , The foote therefore expresseth the affection of Humility , and the obsequiousnesse of diligent service . ) Which Father readinge this Text , In ( not at ) the name ; makinge the bowinge there expressed , to be subjection , humility , and service to Christ , ( not any genuflexion at the naminge of Iesus in time of divine Service and Sermons , of which there is not one sillable or any the least intimation in this passage : ) and defininge the name Sonne in this place , ( if any name , ) not Iesus ; and the name God in his Commentary on this Text , the name above every name , here intended : Whether I say , can these impertinent Authorities , ( the only places quoted by the (a) Bishop and his followers , to justifie the antiquity of this Ceremony , ) prove that the primitive Church and Christians used to bow at every mentioninge of the name Iesus , in time of divine Service and Sermons ; or that this is a duty of the Text ? when as they never so much as intimate any such thinge , and neither make the name Iesus , the name , nor this kinde of bowinge , the bowinge here prescribed ? Yet these are our greate learned mens best , yea sole Authorities , on which they would founde this novell dutie , which doe in truth confound it . Whether the (b) Bishops and others Reasons for bowinge at the name Iesus , drawne only from the Nature , Letters , Quality , or Circumstances of the name , not of the Person of Iesus ; their bowinge and reverence given to the person of Iesus , as they pretende , only in respect of his name Iesus , at which , to which name of his they only bow , when , and because it is named ; not at other seasons , when his person , is as really , as fully , represented to them under other of his names and Titles ; not to this his name in respect of his person ; ( which is of equall dignity , when ever represented under all , or any his names and Titles ) together with the bendinge of their heads and bodies at every mention of the name Iesus , in a more speciall and humble manner , even in the midst of their prayers , when they are allready prostrate on their knees to God and Iesus , and their mindes immediately fixed upon both their persons ; be not on infallible demonstration , that they adore the name , more then the very person of Iesus , or of God himselfe , and so make it a notorious Idoll , since they bow thus unto his person , only in respect , and because of this his name ; since when as they are prostrate in prayer in the very higth of their devotion , and their mindes immediately fixed upon the person of God and Iesus , they yet give a speciall congee , bendinge , and inclination of their heads and bodies , when the name Iesus is but uttered ; and so reverence honour and adore it more , then either the very person of God or Christ ? Else what neede this new incuruation at the name , when as they are already devoutly prostrate on their knees to the person ? What warrant is therefore men to put off their Hatts , or bow their heads and upper parts only at the naminge of Iesus ? since this Text precisely requires , the bowinge of the knee ( yea of both knees , because of every knee ? ) and mens capps , hatts , heads , bodies , are not their knees , nor yet enjoyned here to bow ? Whether (c) Popes with pop●sh Councells , and Writers , Especially some late Iesuites , who instile themselves thus from the name Iesus , above one 1000. If not 1200. yeares after Christ , were not the first broachers , inventors , and propagators , of this ceremonie , and that with Charters and indulgences for many dayes sinnes , to such who should vouchsafe to use it ; of purpose to satisfie and countenance their worshippinge of Images , Crucifixes , the Hoste , and other such parts of their Romish Idola●ry ? Whether did not the Church of England with other Protestant Churches ( by the (d) Rhemists , Stengelius , and other Papists Confessions , ) abolish it as superstitious ? (e) and whether have not our (f) owne , with (*) other protestant Writers against the Papists , condemned and written against it as no wayes grounded on this Text ? whether the Papists to drawe on the adoration of this name (g) have not made golden Characters and Images of it , Yea instituted both a (*) solemne holy day of the name of Iesus on the 7. of August , (h) and Howers of the name Iesus , with this Collect or Prayer , for all those who devoutly bow unto it . God who hast made the most glorious name of thy only begotten Sonne Iesus Christ , to they faithfull ones the highest Miracle with the affection of sweetnesse , and exceeding dreadfull , and terrible to wicked Spirits , Mercifullie grannt , that all those who devou●ly worship this name Iesus in earth ( to wit , by bowinge at or to it , in ●ime of divine Service or Sermons , ) may partake of the sweetnesse of its holy consola●ion in this life , and in the Worlde to come may obtaine the joy of endlesse exaltation and rejoycinge , by the same our Lord Iesus Christ thy Sonne ? And whether the present violent pressing and enforcing of this Ceremony , which (i) Mr. Hooker , (k) Doctor Fulke and (l) Doctor Will●t , say , no man is , or ought to be forced or enjoyned to use , ) in the selfsame , yea in a farr more earnest manner then ever the Papists urged it upon any , by Fyninge , imprisoninge , suspendinge , deprivinge such Ministers and others who refuse to use it , against all Law , all Iustice , the (m) Statute of Magna Charta & Petittion of Right , tendes not only to the erectinge of Popery , and bringinge in of bowinge to Altars , Images , the Hoste , Transu●●stantiation and Masse , as late experience and the turning of Communion Tables to Altars or Altaringe , every where manifests ? Whether bowinge at the name of Iesus , be not divine worship and adoration , given immediately , either to the person or name of Iesus , or to both ? If so ( as the (n) Papists , the (o) Bishop , and all those graunt , who make it a dutie of the Text , ) whether it be not direct superstition and willworship , and so to be abandoned of us , since doubtlesse it is not enjoined or prescribed by this , or any other Text of Scripture ? and whether the misalleaginge and mistranslating of Phil. 2.9 , 10 , 11. of purpose to justifie this Ceremony , of bowing and capping at and to the name Iesus , in time of Divine Service and Sermons ; be not an expresse willfull perverting , corrupting , yea abusing of the Scripture , ( and so a dangerous soule-condemning sinne . 2. Pet. 3.16 . Acts. 13.10 , 11. Rev. 22.18 , 19. ) which every good Christian is bounde in Conscience , to * resist ? And the bowing at the very naming of Iesus in the midst , or beginninge of a Sentence read , or preached , before we heare , or knowe what followes , a rash inconsiderate disorderly Ceremony or Superstition , ( and so prohibited , 1. Cor. 14.33 , 40. ) causing men oft times to neglect , or forget the sence of what is read unto them , to bow at the names of (p) Iesus surnamed Iosua , (q) Iustus , and the like ; yea at the very name of (r) Bar-Iesus the Sorcerer , to and at which Mr. Cozens , with many more at Durham , most devoutly bowed , no lesse then twice in one day , one after another , ( such was their grosse supersticious dotage ; ) and confoundinge adoration , and the acte of outward worship and bowing , with hearing and reading of Gods word , which are distinguished from it ? Whether (s) Bishop Andrews words , ( The knee that will not bow at the name of Iesus , shall he strucken with somewhat that it shall not be able to bow , and for the name , they that will doe no honor to it , by bowing to it , at it , when it is recited , when time of necessitie comes shall receive no comfort by it , ) be not a meere fabulous Bug-beare and groundlesse Commination , warranted by no Scripture nor Example ; Much like that Lyinge Legend of Ignatius the Martyr ( registred in no auncient or approved Author , but in some (t) late fabulous F●iers ) That Iesus est amor meus , was founde written in golden Characters in his hart , not in his knees ; which some now publish as an undoubted verity , to drawe on cappinge and bowinge to the name of Iesus , at which none write , that this Ignatius ever bowed , though he loved , aud honoured it as much as any , and so makes more against , then for these Cringers . Whether the Emperor (u) Constantine with other of his Successor Emperors , and their Christian Souldiers , did not engrave the name of Christ in Characters , both in their Ensignes and Helmets , to testifie , what honour and reverence they yeilded to this title of his , from whence they where stiled Christians . Acts. 11.16 . Chap. 26.28 . 1. Pet. 4.16 . Ephes. 3.14 , 15. And did not every (x) Citizen of Antioch , when their Citie was grievously shaken with an Earthquake , write the name of Christ over their Doores , and so escaped ? Vnusquisque Civium Christi nomen pro foribus inscribens , Eo modo terrae motum dispulit , quum Deus religioso cuidam homini oraculo haec verba inscribere foribus praecepisset , Christus nobiscum , state : ) when as we reade of no such honour then given or drawne by them to the name Iesus ? And doth not this inferre , that the Emperors and Christians in those times , gave as much reverence and honour to the name Christ as Iesus , if not farre more ? and so it ought now to be as much capped and bowed to as it , what ever the Bishop objects against it ? Whether Calvin , Marlorat , Bishop Alley , Doctor Whitaker , Bishop Babington , Doctor Fulk , Doctor Willet , Doctor Ayry , and other domestick Divines in their (y) authorized workes , resolved not in expresse termes ; that the bowing at the name of Iesus in time of Divine service and sermons , is not a dutie either warranted by , grounded on , or commanded in this Text ? That the Sorbon Sophisters , Papists , Iesuites , are more then ridiculous and absurd , who will inferre and prove this Ceremony from it ? That it is an * absurd and idle consequent and nonsequitur , not deducible from it , the name Iesus , being neither the name , nor this kinde of bowinge , the bowing intended in the Text ? That those who used this Ceremony make the name of Iesus a kinde of magicall word , which hath all its efficacy included in the sounde ? if so , ( as they all doe ) then how absurd , ridiculous , superstitious , and magicall are those , who deduce such consequences from the Text now ? Whether this Ceremony of bowinge at the name Iesus in time of divine Service or Sermons , be enjoined , or prescribed in the Booke of common Prayer and administration of the Sacraments , other Rites and Ceremonies of the Church of England ? if not , ( which is most certaine ) whether those Bishops and Ministers , who use , or presse this Ceremony upon others , or preach in defence of it , or any others not prescribed in that Booke , contrary to the expresse statute of 1. Eliz. c. 2. ( which enacts ; that no Person , Vicar , Minister , or Curate , shall use ; and no other person or persons enforce or perswade any of them to use any * other Rite or Ceremonie in saying of Mattens , Evensonge , or administringe the Sacraments , then such as are prescribed in the Booke of common Prayer , ( before which this Act is printed ) under paine of imprisonment , and o●her forfeitures ; ) have not thereby incurred the severall penalties mentioned in that Statute ? And whether they are not more conformable to the Lawes and established doctrine and discipline of the Church of England , who refuse to use this Ceremony , then all , or any of those , who thus enforce or practise it , contrary to the provision of Statute , ( which inhibits it , ) the Booke of common Prayer , ( wherein all the ceremonies by Law and Parliament established in the Church of England are comprised , so farre forth as concernes Divine Service , Sacraments , and Preachinge , ) together with our Homilies , and Articles of Religion , not so much as mentioninge or requiringe it , and so in truth , exploding it by their silence ? Obj. If any object , that the 18. Canon enjoynes it , therefore it must be used . Answ. I answere first , that the Canon speakes not one word of bowinge or cappinge at the name Jesus , but only saith , That when in time of Divine Service the Lord Iesus ( not the name Iesus ) which is not the Lord Iesus , shall be mentioned , * Due and Lowly reverence ( not putting off the cap , since this Canon enjoynes all to si●t uncovered in the Church , ) sh●ll be ●one by all persons present , as h●th bene accustomed &c. The Canon therefore speaking only of the Lord Iesus , not of the name Iesus , and of due reverence ; that is such as God requires in his Word ; not of bowing the knee , or vaylinge the Bonnet , which God no where prescribes or requires as due to Christ , makes nothing for this purpose . 2. The Canon if it doth any thing , only adviseth it by way of direction , not simply commands it , as necessary to be obeyed . Leavinge it (z) arbitrary to men to use , or not to use it , and prescribinge no penaltie to those who shall omitt it . Whence Archbishop Bancrofi , in his Visi●ation Articles , not long af●er the Canon made , doth wholy omitt the urging or inquirie after the use of this Ceremony . Bishop Andrewes● being the first that ever gave it in charg in Visitation Articles , at least 16. yeares after its first compiling . 3. These Canons were never confirmed by Act of Parliament , or consented to by the temporall Lords and Commons , but by the Major parte of the Prelates and Clergy in Convocation , and that with much opposition of Bish●p Rudde , and others of the better , though the weaker side ; Therefore they are (a) no wayes obligatorie or binding in point of L●w , either to the Clergy or Laity ; neither can they controll the Statute of 1. Eliz. c. 2. or Booke of common Prayer thereby establi●hed , by prescribinge new Ceremonies in time of Divine Service and Sermons , not mentioned in that Booke and Statute ; the Ceremonies whereof being confined and limited by Parliament , can neither be altered nor multiplyed but by Parliament , which hath the * hole power and right of makinge Lawes and Canons to binde the Subjects , as well in Ecclesiasticall and religious , as temprall matters , as Bishop Iewell recordes in his Defence of the Apologie of the Church of England . part . 6. c. 2. Divis. 1. p. 521 , 522. and Bishop Bilson , in his true difference betweene Christian subjection and unchristian Rebellion . part . 3. p. 540 , 541 , 542 , 543. and the confirming of the Booke of common Prayer , of the Order of makinge and consecrating Preists and Bishops ; Of the 39. Articles of Religion , and all other Ecclesiasticall matters , together with the very Subsedies of the Clergy by Act of Parliament witnesse . As for the last clause in the Statute of 1. Eliz. c. 2. for the publishing of new Ceremonies , by the Queene with the Archbishops or her Commissioners advice ; as it clearly shewes , that Bishops have no power , to make , or alter Ceremonies , as they dayly doe , nor yet the King , unlesse specially enabled and authorized by Parliament ( else this proviso had been idle ; ) so it is personall only to the Queen , whom the Parliament knew and trusted , not reaching to her heires and successors , which were then unknowen , and therefore purposely omitted and not named or trusted in this clause , though they are since named in other clauses of this Act : so that being personall only it quite expired with them , and descending not to her successors , can give them or the present Prelates no power to prescribe , or enforce either this or other rites and Ceremonies , as they doe : I shall therefore conclude all with the Wordes of Doctor Willet in his Synopsis Papismi . The 9. generall Controversie Error 51● The bowing at the name of Iesus , as it is used in Popery , to bende the knee at the sounde thereof , is not commanded in this place of Phil. 2. 10 , 11. which shewed especially the subjection of all Creatures , of Turkes , Iewes , Infidells , yea of the Devills themselves , to the power and ●udgement of Christ : The kneeling at the name of Iesus is superstitiously abused in Popery , for the * people s●oope only at the sounde , not understanding what is read , and so make an * Idoll of the Letters and Sillabes , adoring and worshipping the very name , when they heare or see it : And againe , in sitting and not veyling at the * name of Christ Immanuell , God the Father , the Sonne , and the Holy Ghost , and bowing only at the name of Iesus , as the Papists doe . Protestants have only taken away , the supersticious abuse of the name Iesus : * Due reverence may be used to our Saviour , without any such Ceremonie of capping and kneeling . ( Therefore the 18. Canon , which requires only due reverence to be given ; fullfilled without it too : ) Neither doe we * binde any of necessity to use this reverence to the name of Iesus as the Papists doe , ( and our Bishops now also doe as well as they , ) which thinke , that Christ cannot otherwise be honoured . Neither doe we judge or condemne those , that doe use it , being free from superstition , and * grounded in knowledge and carefull not to give offence , for ‡ supersticious and offensive ignorance is not in any case to be defended . Finally this outward reverence to the name of Iesus , was first taken up among Christians , because ( as some affirme * though without grounde or warrant ) of all other names , it was most derided and scorned of the Pagans and Iewes , and therefore they did the more honour it . * But now there is greater danger of Popish superstition in abusing holy things , then of profane Paganisme in utterly contemninge them ; and therefore there is not such necessary and just occasion of usinge this externall ges̄ture now , as was in former times , it was not used of necessity then , much lesse now . Our Prelates therefore should not soe enforce it , both upon Ministers and people as they doe , nor yet suspend , silence , imprison those Ministers , excommunicate and vexe those people , who out of judgement and conscience refuse to use it ; it being never given in charge or urged upon men in any Visitation Articles , till Bishop Andrewes , ( the first Protestant Divine who ever presumed to make it a duty of the Text , contray to the Tenent of all Antiquity , ) nor people presented , molested , or Ministers silenced , suspended , censured , ( yea fined and imprisoned ) for not using it , or preaching against it , as no duty of the Text , till this last worst age of ours , for ought appeares by any histories , Writers , or records ; and that against all Law , all reason , religion , the Statute of Magna Charta : c. 29. the Petition of Right , with other ‡ Lawes enacted for the peoples liberties , which cannot be taken from them , but by Parliament , which never yet prescribed this strang genuflection to them . Psal. 119.128 . I esteeme all thy precepts concerning all things to be right , and I hate every false way . AN APPENDIX . CHristian Reader , I shall for thy better satisfaction concerning the bowing of the naminge of Iesus , and clearing it to be no dutie of the Text , recite the opinions of 6. our learned Writers , concerning this very Point , registred in their authorized Workes : I shall begin , with that famous learned divine William Alley , Bishop of Exeter , Divinity Lecturer at Pauls , in the first yeare of Queene Elizabeth , In his Poore Mans Library , Tom. 2. Miscellanea Praelectionis , 3. & 5. London , Cum gratia & privilegio Regiae Majestatis , 1571. fol. 42 , 43 , 88 , 103 , 104. God the Father gave unto Christ ( sayeth hee ) not only the glory of his body , but also the glory of his name : As it is written by Paul , Phil. 2 , 9 , 10. Hee gave him a name , which is above all names , that In ( so hee ●wice renders it ) the name of Iesus every knee should bow , both of things in heaven , of things in earth , and of things under the earth . These wordes ( writes hee , answering the Papists , objecting it for proofe of their Maginarie Purgatorie , ) are not to be understood of the worshipping of God ; for , this worship , standeth not in this , that the knee should be bowed , but doth especially require the spirituall effects and motions of the minde . Paul , there , speaketh of the great authority and power , which is committed and given to Christ , by which power every creature of Heaven , Earth , and Hell , is made subject unto him , even the Divell himselfe , with all the wicked and damned Spirits , will they nill they are all under his feete , and the words which goe before shew this sufficiently , for it is said , God gave him a name , that is above all names , that all knees should bow in that name ; which words if yee will apply unto the divine worship , as though they , which worship God be in Purgatory ; Then must you grant also , that the Divells and all the damned Spirits doe worship Christ. Nomen , Name in this is taken for dignity and honour , and so it is used allmost in all tongues , especially in the Scriptures , it is a familiar speach . Paul therefore , by this word , Name , signifieth high and great power to be given to Christ , and Christ , to be sett in cheifest degree of honour , that there may no dignity be found like , either in heaven or in earth . It is to be wondred of some which doe co-actly restrai●e this Sentence of Paul to the two Syllables of this name Iesus , Paul speaketh of the whole Majesty of Christ. For , they which doe consider and have no further respect , but only to the two syllables of the name , doe like as one would discusse and finde out by this word , Alexander , the great prowesse of the name which Alexander gatt him . But I pray you how * much more foolish are the Sorbonists , which gather by this place of Paul , that the knee is to be bowed , as often as this name Iesus is pronounced , as though this word were a word , which hath in the very so●nd all the power included . But Paul speaketh heer of the honour , which is to be given to the Sonne of God and to his Majesty , and not to the Syllables either sounded or written : And in this behalfe how much ( I pray you ) did the pelting Pardoners , deceive the people in selling this name in goulden or painted Papers ; as though they might obtaine , either remission of Sins , or else the favour of God thereby ? Thus much Bishop Alley . Reverend Doctor Gervace Babington , Bishop of Worcester in his exposition of the Catholike Faith , in his Workes London , 1622 Pag. 195 , 196 , 197. D●termines also , thus of this Text , and Ceremonie : The Papists , ( sayes hee , ) strangely descant of this holy name Iesus , but whether such stuffe be worth the touch , I referre it to you . Surely to rake up this channell were to stirre up a great deale of foule matter . For , in truth , the follies of their Writers , he●ein , are most monstrous . But , sayd I follies ? I might say more and say but right . Then hee relates their descants on this name and the strange Misteries they have found in it , to make it venerable and worthie cap and knee : After which he sayth , I thinke the place to the Philippians ( c. 2 , 9 , 10. ) not well understood hath and doth deceive them . Indeed , they are easily deceived , that will not search for truth , and they are justly given over to strong delusions , that delight in errour , and have not a love to the truth ; otherwise , the place to the Philippians would not be mistaken . But looke wee a little at the same , and marke from whence the Apostle tooke it , and compare spirituall things with spirituall things . The place is borrowed from the Prophet ‡ Isay , and therefore by conference evident , that the word , name , signifieth power , glory , honour , and authority , above all powers , glories , honours and authorities ; and bowing the knee , signifieth s●bjection , submission , and obedience of all creatures to his beck , rule , and governement . For , what materiall knees have things in heaven , hell , &c. This knew the ancient Father S. Origen , and therefore writing upon the 14. to the Romans , where these words be againe , hee saith , Non est carnaliter hoc accipiendum , quasi caelestia , ut Sol , Luna , Angeli , genua aut linguas habeant , sed genuflectere signi●icat cuncta subjecta esse & cultu● Dei obedire : These words are not to be taken carnally , as though things in heaven , as the Sunn , Moone , Angells had knees or tongues ; but to bow the knee signifieth , that all things should be subject , and obedient to the Service of God. This knew S. Ierome also , and therefore he saith , Non at genua corporis , sed ad subjectionem mentis & inclinationem spectat , Sicut David dicit , adhaesit pavimento anima mea . It doth not belong to the knees of the body , but to the subjection and bowing of the minde ; as David saith , my Soule cleaveth to the earth or dust ; noting his inward humiliation , not a reall and outward matter . For , shall wee thinke ( saith hee ) that either heavenly things , * or all earthly things have knees ? No , I say againe , but by this phrase of speach , is meant subjection , whereof bowinge of the knees is a signe . As when he saith , I have left mee 7000. men which have not bowed the knee to Baal : That is , which have not bine subject to that Idoll . Fornicator libidini genu flectit &c. The Fornicatour is said to bow his knee to Lust , the covetous man to his riches or desire , the proud man to his pride , &c. because they are subject to these things . Et toties Diabolo ●lectimus , quoties p●ccamus ; And so oft wee bow to the Divell , as wee commit sin ; sayes this good Father . The like in effect , have , Theophilact , Beda , Ambrose , the Glosse , and some of their owne Papists . Imperio ejus subjiciantur Angeli , homine● , Daemones . To his rule and governement shall be subject Angells in heaven , Men or Earth and Divels under the Earth . This is to bow the knee to him , and this is for him to have a name above all names . Let it suffice both for answer to the place of Philippians and for declaration of this popish ignorance and errour . Great is the j●dgement , certainely , when men haue eyes and see not ; ear●s and yet heare not ; hearts and yet understand not , and God in mercy avert it from his people more and more . After which , hee thus proceeds . This Title of Christ is given to our Saviour , to distinguish him from others that were called Iesus as well as hee , who were many , ( the name in those places and times being usuall ) as Iesus the Sonne of Nun , Iesus the Son of Iehozadeck , Iesus the Son of Syrack , Iesus Iustus , Coll. 4 , 11. and many more ; but none of all these was Iesus Christ. Therefore this addition of Christ , you see , makes a difference betwixt this one Iesus and all those . And by the way ( if I should touch it againe ) doth not even the common use of the name shew , that the place of the Philippians is not literally to be understood ? For , how could that name be a name above all names , which so many had as well as hee , if you respect the literall name ? Therefore , needs , by name , must be meant some other thing ( as you heard before ) even power , authority , rule and governement , which is in Christ above all others . Secondly , this title ●heweth his office● for , it signifieth annointed . And this againe shewed the grosse ignorance or will●ull malice of Papists in so extolling the bare name Iesus . For , whether is gre●ter , Henry a proper name , yet common to many of his Subjects , or , King a name of office peculiar to himselfe ? Mary or Queene , Iohn or Earle and Lord ? As , then Henry and King be , so is Iesus and Christ : Therefore judge , whether is greater if wee were to stand upon names and literall rules . This have some of their owne well seene and confessed : But I had rather al eadge the Scriptures . First t●en co●sider , the first tydinge brought of his happy Birth under the Shepheards , marke now the Angells content not themselves to say , Vnto you is borne a Iesus or a Saviour , but they adde much more comfort , which is Christ the Lord. Thereby preferring this Iesus before all that ever were so called by a title of his office . The like wee reade in Mathew , ‡ Of whom is borne Iesus , which is called Christ. In * Iohn wee read of a dissention &c. not whether hee were Iesus or no , but whether hee were Christ ; knowing the greater moment to be in that . Againe , ● ‡ Law was made to excommunicate whomsoever cōfessed him to be Christ , not against calling him Iesus . In the same place you see the poore man which had received sight to fall downe and worship , when hee heard the Title of the Son of God , & not doing it before in that sort , though hee knew his name to be Jesus . In the 10. of Iohn , they would have stoned him for saying he was the Sonne of God , and called it Blasphemy , but they did not for the name of Iesus . In Luke they demaund of him , Art thou the very Christ ? not art thou Iesus ? for , so they called him without offence ; and when they heard his answere , they rent their cloathes : Thereby declaring how farre greater it was to be Christ , than to have the litterall name of Iesus . All which places , with many more ought truely to teach and perswade our Soules , to looke for his Office , that hath this name , which is so comfortable , and not to be children playing with letters and sillables , and adoring titles which that honour , that is due to the Person , as these fond men doe , salving all the matter with * a foolish distinction of concomitancie , by which all Idolatrie may be as well excused . Thus this learned pious Bishop also . Learned Doctor William Whitaker , Regius Professour of Divinity in Cambridge , in his answer to Wm. Reynolds the Rhemist . Cambridge , 1590 , Pag. 398 , 399. writes thus of this Text and Ceremony . Concerning putting off our capps and making courtesies at the name of Iesus , M. Reynolds is very earnest , and concludeth in the end , that I am an Atheist and make no account of Christ , for denying that , seing wee yeild this honour of capp and courtesie : , to the letters , name , seale , and seate of the Prince . If this be a true argument ( M. Reynolds ) as you in your vehemency would have it seeme , How cometh it to passe , that Gods name among you is not honoured with like reverence of capp and knee , whensoever it is heard ? Will you put of your capp , when the Prince is named , and will you make courtesies at the Popes name , at his Triple Crowne or Crosse , and will you never once stirre your capps or bow your knees when God is named ? Is this your Religion ? Is this your fashion ? Then let me conclude against you , as you have done against me , that you are by your owne , argument very Atheists , such as make no account of God himselfe , for , otherwise this conclusion of yours : ( that I am such a one , for not honouring the name of Iesus in such sort ) is falsely though most maliciously devised . The Iewes and Infidels have abhorred the name of Iesus , I grant , but no more the name of Iesus , than the name of Christ , seeing Iesus is Christ , and Christ hath as much deserved to be hated of them as Iesus , Christs name may a thousand times be heard amongst you , and no man mooveth capp or knee , Iesus is no sooner sounded , but every man by and by putteth of his capp , and scrapeth on the ground with his foote ; And yet not allwayes , or in all places , but in the Church and especially at reading of the Gospell . This may breed a more dangerous opinion , than any it can remoove , that Jesus is better than Christ is , and more worthy of reverence , which is wicked to imagine . The same learned Doctor also in his preface , to his answer to Saunders his Demonstration concerning Antichrist , mustering up diverse absurd consequences of the Papists and Iesuites , from sundry Texts of Scripture ; as , Christ entred into Peters Ship ; Therefore the whole Church is Peters ; to wit , the Popes Ship. Barnabas layd downe the whole price of the feild hee sold , at the Apostles feete : therefore the Popes feete are to be kissed . With many such like consequences ; He concludes with this , as the grossest of all the rest . A Name above every name is given to Christ , that in the name of Iesus every knee should bow ; therefore as oft as wee heare the name of Iesus mentioned , wee must uncover our heads , and bow our knees . After which hee thus proceeds : When ( I say ) men shall heare these and infinite such like expositions , and argumentations of these New-masters , if there be any sense left in them , not onely of the Holy-Ghost , but likewise of common judgement , they cannot thinke , that a religion grounded upon those foundations , can be firme and certaine , to be preferred before all others . For yet further proofe in this 4. place , take also M. Cartwrights testimonie , who brings in the Rhemists writing thus ; ( just as our Patriotes of bowing at the name of Iesus , now both write and preach : ) They by the like wickednesse charge the faithfull people for capping and kneeing when they heare the name of Iesus , as though they worshipped not our Lord God therein , but the Sillables or letters , or other materiall elements , whereof the word written or spoken consisteth ; and all this by Sophistications to drawe the people from due honour and devotion towards Christ Iesus , which is Sathans drift , by putting Scruples into poore simple mens mindes at his Sacraments , his Saints , his Crosse , his Name , his Image , and such like to abolish all true religion out of the World and to make them plaine Atheists . But , the Church knoweth Sathans cogitations and therefore by Scriptures and reason , warranteth and teacheth all her children , to doe reverence whensoever Jesus is named , because Catholikes doe not honour these things , nor count them holy for their matter , colour , sound and syllables , but for the respect and relation they have to our Saviour , bringing us to remembrance and apprehension of Christ , by sight , hearing , or use of the same signes ; Else ; why make wee not reverence at the name of Ie●us the Sonne of Syrack , as well as Iesus Christ ? And it is a pittyfull case , to see these profane subtilities of Hereticks to take place in religion , which were ridiculous in all other trade of life . When we heare our Prince or Soveraigne named , wee may without these scruples doe obeysance , but toward Christ it must be superstitious . Thus the Rhemists . To whom M. Cartwright thus replies : This dirt which they dash us with , is as well made of them , as throwne by them . For it is false , that wee will have no reverence to be given to the name of Iesus ; wee say , that there ought to be no other honour , or reverence given to it , than to the name of Christ , of Lord , of God : And further wee say , that this supplenesse of your knees , in bowing at the name of Iesus , is nothing but a mask to hide the straitnes and numbnesse of all the joynts of your heart and Soule in your submission , to the Commandement of Iesus . For , it is well knowne that your knees which are cammel like in the courtesie which you give to this name , are joyntlesse and Elephantlike in your obedience unto his precepts , to whom this Name appertayneth . Againe , wee testifie that this is a Will-worship , not onely trouble●ome to the assemblie , by irksome scraping of the pavement and unseasonable interruption of that which is read or preached , but pernicious also in regard of the suspitiō , that it may move of the inequality of the Per●ons in Trinity , whilest a title of the Sonne being honoured with capp and knee , the other Persons have neither bonnet vailed , nor foote mooved to testifie any honour to them . The vaunt of Scripture for proofe of this worship must needs avaunt . For this , being the onely stay and prop , which they can pretend out of Scripture , makes nothing for it . First , for that this name of Iesus in this place signifieth not any title or note whereby Christ is called , but his Authority and whatsoever is glorious and excellent within him , as in diverse places it doth likewise appeare . Secondly , for that hee understandeth not by this word , knee , the member of the body whereby they honour , but ( by a borrowed speach ) the subjection and bending of all creatures unto the infinite Power of Chr●st , so that the soules departed , and Angells ( which have no knees ) are subject to this courtesying , as well as men living upon earth . If therefore the heavenly Spirits can yeild this subjection unto Christ without courtesying at the name of Ie●us , it followeth , that this Exposition of bowing the knee is farre from the meaning of the Apostle in that text . Thirdly , for that the kneeling and courtesying heere spoken of , is performed as well by the wicked and di●obedient , as by the holy and obedient Spirits ; it is plaine , that all kinde of reverence being a voluntary and frank worship of Christ , after the prescript of his word is without warrant of the place . This Scripture making nothing for them , their reason , allthough it were likely cannot beare it out . And whereas they would free themselves from superstition in syllables , because they bow not at the name of Iesus the Sonne of Syrach , as to Iesus the Sonne of God , whilest the knee jumping with the very first utterance of the word of I●sus preventeth oftentimes the pronunciation of the words , of , the Sonne of Syrack , the very danger therefore of communicating of this worship with others , which they would have proper to our Saviour Christ , might easily have admonished them of the insufficiency of this Service . And , seeing the name of Iesus in the Sonne of Nun , and in the High-Priest of that name , of whom onely wee are assured that they were rightly thus called , is the same with the name ascribed unto Christ , wee see not by wha● reason honour may be withdrawne from the one which is given to the other , especially considering they had not this title of Iesus in their owne right , but in the right of Christ , whose figures and lively representations they were . And if others might withhould it , yet you which give the same honour to the Image , which you give to the thing it selfe , cannot be conceived , so to doe . What will you answere to this , that as you are in danger of superstition in the former point ; so in this you are charged with profanenesse , who neither capp nor knee at the name of Jesus out of the thing , when the name is the same , and as well to be honoured without , as within the Church ? Which Service you profane in the Crosse , whereunto you doe honour or homage , as well when it standeth in the feild , as when it is erected in the Church or Chancells . To your other reason , that in reverence wee uncover our heades at the name of Princes : Wee answere , that , if it were so ; the civill hono●r is not tyed to such strict lawes , as is the Divine , therefore there is greater freedome of choice in the one than in the other . And it is knowne what is sayd of civill honour , that it rather standeth on the wil and judgement of the Giver , than of the Taker , which is cleane contrary in the honour of God , which dependeth on the pleasure and commandement of him that taketh it , not of him that giveth it . Thus farre M. Cartwright . To him I shall annexe that late learned and reverend Divine Doctor Henry A●ray , Provost of Queenes Colleidge in Oxford , who upon this text of the * Philippians , writeth thus : And hath given him a Name , &c. Where wee are not to understand that God gave unto Christ after his resurrection any new Name , which hee had not before . For , as before , so after , and as after , so before , hee was , and is called the Wisedome of God , the Power of God , the true Light of the world , Faithfull and true , Holy and just , the Apostle and High-Priest of our profession , a Priest for ever , after the order of Melchisedech , the Saviour of the World , the Prince of Peace , the Mediatour of the new covenant , the Head of the Church , the Lord of Glory , Iesus Christ , the Sonne of the Father , the Sonne of God , and God. Neither had hee any name after his resurrection which he hath not before . But by a name in this place is to be understood , Glo●y , and Honour , and Dominion , and Majesty , and Power ouer all things created ( as the same word is , elsewher used , as Ephes. 4 , 21. ) So that , when it is sayd , God hath given him a name above every name ; The meaning is , that God having raised up Christ Iesus from the dead , hath so highly exalted him in the heavenly places , thath he hath given him all Power , both in Heaven and Earth , all Dominion over all creatures whatsoever , and the same glory , which he hath with him , from the Beginning , so that now he raigneth and ruled with him , King over all , and blessed for ever . Which hee there proves and paralells with Heb. 2 , 9. Ephes. 1 , 20.21 . Iohn , 17 , 5. Matth. 18.18 . and then conclude● thus : To knitt up all in a word , Christ , God and Man , after his resurrection , was crowned with glory and honour , even such as plainely shewed him to be God. There to rule and raigne as soveraigne Lord , and King , till he came in the clouds , to * judge both quick and dead : After which , hee proceeds in these wordes : (y) Where by the name of Iesus wee are not to understand the bare name of Iesus , as though it had the vertue in it , to drive away Divells , or as though at the very sound of it , all were to bowe their knees ; For , at the name of Saviour ( which is the same with Iesus ) none boweth , and t●e name of Christ , Emanuell , of the Sonne of God , of God , which are names no lesse precious and glorious , than is the name of Iesus True it is that bowing at the name of Iesus , is a custome , which had been much used , and may without offence be retained , when the minde is free from supe●stition ; But to bow and kneele at the very sound of the name , when wee only heare the name of Iesus , sounding in our eares , but know not what the name meaneth , savoureth of superstition . By bowing the knee , the Apostle heer meaneth , that subjection which all creatures ought continually to performe , and which all creatures shall performe to Christ * in that day , some unwillingly and to their confusion , as the Divells and wicked men their instruments ; for , so the Lord by his Prophet useth the same phrase of speach , where hee sayth * : Every knee shall bow to mee , that is● shall be subject to mee and worshipp mee . Here then is a duty prescribed , necessary to be performed of every Christian , which is , to glorify him who is exalted in the highth of glory , both in our bodies and in our Soules , to worship him with holy worship , to subject our selves to him in all obedience unto his heavenly will. For , worthy is the Lambe that was killed to receive all power , and wisedome , and strength , and honour , and praise and glory . The Angels in heaven , they glorify the name of Iesus , in that they are allwayes ready to execute his will , and doe whatsoever hee commandeth them . This also is that holy worshipp wherewith wee ought to worshipp him , and to glorify his name , even to be * Hearers and Doers of his will in his word , to obey his will , to walke in his Lawes , and to keepe his commandements ; not the bare and outward capping , and kneeing of the name Iesus , but principally obedience to his will , that is named , is the honour , which here hee accepteth of us . For , as , not every one that sayeth Lord , Lord , shall enter into the Kingdome of heaven . So , not every one that boweth at the name of Iesus , shall enter into his Kingdome , but hee that doth ●is will , and walketh in his wayes . Saul when hee was send to slay the Amalekites , thought to honour God greatly by sparing the best of the Sheepe and Oxen , to sacrifice unto him ; But it was sayd unto him * : Hath the Lord as grea● pleasure in burnt offerings and Sacrifices , as when his voyce is obeyed ? Behould , to obey is better than sacrifice , and to hearken is better than the fatt of Rames : So you happly think you honour our blessed Saviour greatly , when you bow your selves at every sound of his * name ; but behould , to obey his will is better than capping and kneeing , and all outward Ceremonies whatsoever . Yet mistake mee not , I beseech you , as though I thought , that the names of Iesus C●rist , of the Lord , of God , of the Father , of the Sonne , or of the Holy-Ghost , were names of ordinary account or reckoning , or to be passed over , without reverence , as other names ; Nay , whensoeuer wee heare or speake or think of them , wee are to reverence the Majesty of God signified thereby . And fearefull it may be to them , that thinke or speak of them prosanely , or slightly , or upon each light or trifling occasion , or o●herwise than with great reverence and feare , that the Lord may not hould them guiltlesse . * But this I say , that neither the sound of those Syllables of Iesus , nor the name of Iesus , should af●ect us more than any other names of Christ , as though there lay some vertue in the bare word . But whensoever wee heare , or thinke , or speake of him , wee are to reverence his Majesty , and in the reverend feare of his name to subject our selves unto his will. This is a precept of that duty , whereby wee must glorifie Christ Iesus . After this in th● 3. Lecture hee proceeds to proove , That by bowing of the knee in this Text , is meant the subjection of all creatures unto Christ , and that this text shall be actually and principally ●ulfilled , before his Tribunall onely in tho * generall day of judgement . So that by his expresse resolution hee concludeth . 1. First , that this name Iesus is not the name above every name mentioned and intended in this Text of Phil. 2.9.10.11 . 2. Secondly , that bowing or capping at this name is not heere enjoyned . 3. That no more capping or bowing is to be given to the name Iesus , then to any other names of Christ or God. 4. Fourthly , that the bowing and capping at this name onely is sup●rstitious , and attributes some vertue to the letters and syllables of the name it selfe . 5. Fif●ly , that the bowing of every knee here mentioned , is and shall be ‡ p●incipally performed in the day of judgement , before Christs Tribunall , and not till then . 6. Six●ly , Hee heere tacitely intimates , that such as are most observant of this Ceremony , are ignorant supersticious pe●sons , and most disobedient to Christ , in their lives and actions ; and that wee cannot bow to one name of Christ , as , to his name Iesus , more than to another , without appa●ent Superstition . Finally , our learned Doctor William Fulke , in his Confutation of the Rhemists Notes and Testament , on Phil. 2. Sect. 2.8.10 . determines thus : First IT IS CERTAINE , that the bowing of the knee at the sound of the name of Iesus IS NOT COMMANDED NOR PROPHECIED IN THIS PLACE . But it pertaineth to the subjection of all Creatures to the judgement of Christ , when not only Turkes and Iewes , which would y●eld no honour to Jesus , but even the Devills themselves shall be constrained to acknowledge that he is their Iudge . Secondly , the capping and kneeling at the name of Iesus is of it selfe an indifferent thing ( therefore no duty of the Text ) and therefore may be u●ed superstitiously as in Popery , here the people stoup at the name when it is read , not understanding what it meaneth , or , what is read concerning him . And also in sitting and not veyling at the name of Christ , Emanuel , God the Father , the Sonne , and the Holy Ghost , and bowing ONLY at the name of Iesus . It may be used also well ( perchance ) when the minde is free from Superstition , in signe and reverence of his Majesty , and as in a matter wherein CHRISTIAN LIBERTY OVGHT TO TAKE PLACE . And DVE REVERENCE may be yeelded to our Saviour ( and so the very words of the 18. Canon which our Bishops much insist on , fullfilled ) without any such outward Ceremony of capping and kneeling . Thus this great Mall of the Papists Doctor Fulke ; whom Doctor Willet followeth in his fore-cited passages . What the Fathers and forraine Writers have determined of this Ceremony , hath beene elsewhere manifested , not one of them making it a duty , either commanded or insinuated by the Text ; I hope therefore , the zealous Patriots of this new-coyned duty , will forbeare the urging of it , untill they shall proove it a duty of the Text , by argument , scripture , reason , and authority , not meere will , and power , their present eagern●ss● , in enforcing it on men , against their conscie●ce and the expr●sse s●atute of 1 , Eliza. c. 2. ( which inhibites all other rites , and Ceremonies to be used in time of divine Service or Sermons , than those prescribed in the Booke of Common Prayer , which doth not so much as once mention , muchlesse enjoyne the Ceremony ) shewing to be a mee●● superstitious humane invention , to usher in , advance and sett forward some Popish designes , ( as , bowing to Communion-Tables , Altars , Crucifixes , Images and the Hostia , ) not any divine institution , tending to the advancement of Gods glory , Christs honour , or the peoples spirituall good , for then these superstitious Popish Innovators , would never be so zealous to promote it , with such tyranny , violence , and earnestnesse , as now they doe , without either Law , or statute to authorize them . FINIS . Notes, typically marginal, from the original text Notes for div A10179-e200 * Gal. 6.1 . 2. Tim. 2.25 . Col. 3.12.13.14 . Notes for div A10179-e470 * Page 84.85 , 86.110 unto 141. None of the Fathers tell us ( writes he ) that this reverence of bowing the knee is to be done at the name of Iesus , neither is there ANY expresse or full authority in them Therefore all that I strive for is that the Fathers by their expositions of this text do not crosse and contradict that meaning which our Church doth seeme to gather out of it . In a word , I labour not that the fathers should bee fully for me , but I hope to make good that they are not against me . I desire in this matter to have them lookers on : So he against Bp. Andrewes and others , who say all the fathers are for them , that is , not for , but against them . * Apud Alchuvini Opera . col . 1830.1831 . b In Isalam l. 5. ca. 55. Tom. 1. p. 362. E. In Ioannis Evang . l. 11. c. 17. p. 666 de Incarn Vnigeniti . c. 11. p. 114 Dialog . de Trinit . l. 3 p. 270. a. c Surius Concil . Tom. 3 , p. 274. d Bibl. Patrū . Tom. 3. p. 75. b. e Bibl. Patrū . Tom. 5. pars 3. p. 277. b. f Bibl. Patrū . Tom. 9. pars 1. p. 770. b. g Bibl. Patrū . Tom. 9. pars 2. p. 1156. b. h Bibl. Patrū . Tom. 5. pars 1. p. 924. i Bibl. Patrū . Tom. 12. pars 1. p. 880. l Page 73.74 , 75 , 80 81. m This Mr. Page confesseth . p. 2.5 , 73 , 74 , 75 , &c. the later part of whose booke is a confutation of the ●ormer in all Scholl●rs judgement , whereupon it was called in by the Bishops , and not answered . Notes for div A10179-e2210 (a) Confe●rence at Hampton Court p 46. * See his Sermon on Phil , 2.9.10 . (b) S●e Acts. 3.6 . c. 9.27.29 . c. 16.18 . 1. Cor. 5 . 4● Ephes. 5.20.2 . Thes. 3.6 . with sundrie others . * Acts 13.23 . Gal. 3.20 . 2. Tim. 5.10 . Tit. 1.4 . c. 2.13 . c. 3.6 . * Bishop Andrewes Sermon on Phil. 2.9.10.11 * Tit. 1.3 . Psal. 106.21 . 1. Tim. 1.1 . (c) Bp Andrewes in his Sermon on Phil. 2.9.10 . M. William Page in his treatise of Iustification of b●wing at the name of Iesus . (d) Sermon on Psal. 1.9.10.11 . * Psal. 29.2 . Psal. 34.3 . Psal. 66.2 . Psal. 79.9 . Ps. 83.18 . Psal. 96.8 . Psal. 99.3 . Ps. 111.9 . Ps. 148.13 . Deutr. 28.58 . (e) Math. 8.28.29 . (f) Bp. Andrewes Doctor Boyes , Giles , Widdowes . M. Page , with others . (g) Rev. 5 . 11.12●13.14 c. 7.12 . (h) Bp. Andrewes Sermon on Phil. 2.9.10.11 . M. Page his Treatise of bowing at the name of Iesus . * Others are called only adjectively that is annointed● but not Christ , a title peculiar to our Saviour , as it used substantiuely as a title . (i) Bp. Andrewes Sermon on Phil. 2.9.10.11 . (k) Socrates Scholasticus Eccles. Hist. l. 7. c. 32.33 . (l) See Athanasius Quod Christus sit verus Deus , S●●r . Ecclesiact . Hist. l. 7. c. 32.33 . (m) See Hilary , Athanasius , Basil● Nazianzen and others in their writings and Sermons against the Arrians . (n) See Athanasius Quod Christus sit verus Deus . * In the Letany , and thanksgiving after the Communion received . (o) Bishsp Andrewes Sermon on Phil. 2.9.10.11 . * Ti● . 1.3.4 . c. 2 . 13● Lu. 1.47 . (p) Bishop Andrewes Ibidem . (q) Bishop Andrewes Sermon on Phil. 2.9.10.11 . (r) Exposit. in Matth. 1. Tom. 5. Col. 1. (s) Expositio in Matt. 1. Tom. 1 p. 5. & in epist. ad Romanos c. 1. Tom. 2. p. 5.6 . (t) De Divinis Officiis c. 41. Col , 1125. a (u) 3. parte qu. 16. Art. 5. qu. 17. Art. 1. (x) Bishop Andrewes Sermon on Phil. 2.9.10.11 . (y) Bishop Andrewes Serm. on Phil. 2.9.10.11 . Giles Widowes . his Confutation of an Appendix p. 38. M. Page , and others in their Sermons . * Operum Tom. 3. Tract . 37. p. 335. (z) Sermon on Phil. 2.9.10.11 . * Ibidem . (a) Ibidem . (b) The 2. and 3. Part. of the Homily against the Perill of Idolatry . Bishop Vs●ers Answer to the Iesuites Challenge of Images . p. 496.497 . Doctor Iohn Rainolds De Idololatria Romanae Ecclesiae l. 2. C. 3. Sect. 69. (c) Notes on Phil. 2. v. 9 . 10● on Apoc. v. 3. Sect. 11. Carolus Stengelius De sacrosancto nomine Iesu. c. 23. Salmeran , Operum . Tom. 3. Tract . 37. p. 335. (d) Irenaeu● adv . Hereses lib. 1. c. 25. Epiphanius Contr. Haereses . Haer. (e) Doctor Boyes , Postil on the Epistle on Palme Sunday p. 280. H●oker Eccles. Politie . l. 5. Sect. 30. M. Adams his Sermon on Phil. 2.9.10.11 . and Bishop Andrewes on Phil. 2.9.10 . (f) Athanasius Creede Articles of Religion : 1.2.5 . (g) Fox Acts and Monuments , London : 1610. p. 1514.1595.1604 . (h) By Iewels Defence of the Apologie . part . 5. Divis . 11. c. 6. p. 480. * Edition 1610. * And may not God the Father and the holy Ghost , by as good and the same reason be offended at the bowing only at the name of Iesus , as this Bishop was at Cranmers bowing to the Queenes Commissioners and Proctors , pretermitting him . (i) Sermon on Phil. 2.9.10.11 . M. Page , Widdowes , the Rhemists Salmeron S●●ngelius and others in their fore-quoted places . (h) Athanasius his Cr●ed Articles of Religion . 1.2.5 . (i) Sermon on Phil. 2.9.10 , 11. (k) Acts. 10.38 . Isai. 61.1 . (l) See the Appendix concerning bowing at the name of Iesus and Lame Giles his Haultings . (m) Zanchius in Phil. 2.9.10 . Mr. Hooker his Ecclesias●icall Polity . l● 5. Sect. 30. D● Bayes his Postill . on the Epistle on Palme Sunday . p. 280. and M. Page his Iustification of bowinge at the name of Iesus . (n) See Athanasius , Basil , Naziancen● the Acts of the Councells of Nice , Constantinople , Chalcedon , Ephesus ; and all Historians and Writers of Arrian Controversie . (o) See Epiphanius and Augustine de Haeresib . (p) Concil . Nicaenum . Can. 20. Constantinop . 6. Can. 90. Timonense 3. sub Carolo Magno , Can. 37. Aquisgranense sub Ludovico Pi● . can . 46. (q) Tertullian de Corona Militis lib. ad uxorem . l. 2. & Rhenani ●ot● Ibid Contra Psyc●ic●s● lib. contr . Magd. 3. c. 6. De Ritib● cura grationem● Col. 137. & cont . 4. c. 6. coll . 432.433 . (r) Sermon on Phil. 2.9.10.11 . (s) Iustin Martyr . Apol . 2. Tertullian . d● Corona Militis . * Acts. 7.60 . c. 21.5 . Ephes. 3.14 . 2. Chron. 6.13 . Psal. 95.6 . Dan. 6.10 . Luke● 22.41 . Acts. 9.40 . c. 20.36 . (t) Sermon on Phil. 2.9.10.11 . (u) In Isay. 45. (x) Sermon on Phil. 2.10.11 . Giles Widdowes his confutation of an Appendix p. 122. (y) Lib. 4. c. 45. T●m . 5. p. 312. (z) Hexameron . l. 6. c. 9. * He & many others read it only passiuely , as inferred by Christs power , at last not actiuely , as voluntarily rendred by any now . (a) Sermon on Phil. 2.9.10.11 . Widdowes , Page , and others in their Sermons . (b) Sermon on Phil. 2.9.10.11 . Mr. Page , Widdowes Stengelius , Salmeron : with others quoted in Lame Giles . (c) See the Appendix to Lame Giles , where all this is proved at large . (d) Notes on Phil. 2 9.10 . and on Apoc. 13. Sect. 7. (e) De S. Nomine Iesu . c. 23. (f) Bi●hop Alley his Powr mans Library : p. 2. f. 88.103 . Bishop Rabinghton Exposition of the Catholicke Faith● p. 195.196.197 . Doctor Whitakers Answer to William Raynolds . p. 398.399 . and in his Preface to Saunders his Demonstration . Doctor Fulke and M. Carthwrights Confutation of the Rhemist Testament Notes on Phil. 2.9.10 . and in Apoc. 13. Sect. 7. Doctor Ayray on Phil. 2.9.10 . Doctor Willet Synopsis Papismi Conc. 2. Error . 51. (*) Brentius , Calvin , Marlorat , Musculus , Piscato● , and Paraeus in Phil. 2.9.10 . and in Rom. 14. (g) Milanus , Hist. de Imaginibu● l. 3. c. 1. (*) Brentius , Calvin , Marlorat , Musculus , Piscato● , and Paraeus in Phil. 2.9.10 . and in Rom. 14. (h) Calendarium Romanum : Histori●e beatissime● Nominis Iesu sed cum Vsum sanum : f. 74.169.170 . (i) Ecclesiasticall Policy : l. 5. c. 30. (k) Con●utation of the Rhemist Testament : Notes on Phil. 2.9.10 . (l) Synopsis Papismi the 9. Generall Controversie . Error 51. (m) chap. 29. See Rastall Title Accusation . (n) The Rhemists , Stengelius , and Salmeron , in their fore-noted places , and ●ornelius à Lapide in Phil. 2.9.10.11 . (o) Sermon on Phil. 2.9.10.11 . Giles Widdowes his answer to an Appendix : and others quoted in Lame Giles . * Gal. 2.14 . Ps. 1.27.28 Iude 3.2 . 2. Pet. 3 . 16.1● . Acts 13.10.11.2 . Iohn . 10.11 (p) Acts. 7.47 . Hebr. 4.8 . (q) Col. 4.11 . (r) Acts. 13.6 . (s) Sermon on Phil. 2.9.10 . (t) Vincentius Syrc , test . l. 11. c. 57. Carolus Stengelius de Sacr. Nomine Iesu. c. 27. Salmeron . Operum , Tom. 3. Tract . 37. Magarinu● de la Brige de sancto Ignatio . Bibl. Patr. Tom. 1. p. 76. (u) Eusebius de Vita Constantini , l. 1. c. 23. Baronius & Spardanus Anno 311. Sect. 4. (x) Nicephorus Eccl. Hist. l. 17. c. 4. Molanus Sacrar . Imaginum . Hist. l. 3. c. 1 (y) In their places quoted , Quaest. 27. * See Doctor Whi●●ker Preface in his Answer to Saunders his demonstration of Antichrist , when he derides this , as one of the Papists most absurd ridiculous arguments and inferences . * Therefor● standing up at Gloria Patri , the Gosple , Athanasius & the Nicene Creed , Praying towards the East Altars , receiving the Sacrament at the Communion Table , Bowing to the Table , & such other , New urged Ceremonies , not mentioned or praescribed in the Booke o● Common Prayer , are expressly against this act , ought not to be used , and those who use them may be indited for it , and as such as urge , or presse , or prea●h for them too . * And none is due but wha● Christ hims●lfe res●rves or prescribes in his Word . (z) Hooker E●clesiasticall Polity l. 5. Sect. 3. W●llet Synopsis Papismi Contr. gen . 9 Error . 51 (a) See 25. H. 8. c. 14.19.21.1 . Eliz. c. 1.2 . The Petition of Right , 3. Carl● , 31. H. 8. c. 26.3 . Ed. 6. c. 12.8 . Eliz. c. 1.13 . Eliz. c. 12. Kings Ecclesiasticall Lawes and all Acts touchinge Ecclesiasticall matters . * See the Epistle of Pope Elutheriu● to King Lucius : Fox Acts , and Monuments 71.96 . E●d . Hist. Novor●m l. 3. p. 67. & Ioannis Seldeni 5. Stat. 2. c Iurisdiction . Spicilegium Ibidem p. 167.168 20. H. 3● c. 9.4 . E 1. c 5.36 . E. 3 c 8.2 . H. 2.14 . E. 3. Statute . 3. for the Clergie 2. H. 4. c. 15.5 . H. 2. c. 6. M. 19. F. 3. ●itz . Iurisdiction 28. * As our people now generally doe use it . * As most now doe . * These names then are as much to be capped & bowed to as the name Iesus . * Note this . * Why then it is now so strictly given in charge to all , and Ministers and people so severely punished for omitting it , or refusing to use it ? * As this is not so grounded ‡ The true grounds of this Ceremony . * See Lame Giles & the Appendix concerning bowing at the name Iesus . * Note this , Therefore Protestant now when Popery is so prevalent , should rather omit , then urge or use it . ‡ In Rastall Accusation . Notes for div A10179-e11890 Bishop Alley . * And are not many of our Prelates , Ministers , and people , now , in this rega●d as foolish as they ? Bishop Babington . ‡ Isaiah , 45.23 . * 1. Kings , 19.18 . Iose●hu● . Heb. 4 , 7. Aag . 11 , 1. Ezra . 3 , 2. Luke . 2 , 11● Note this . ‡ Mat. 1 , 16 * Iohn 7 , 43 ‡ Iohn 9 , 22 Iohn 10 , 33 Luke 22 , 67. * Vsed by Bp. Andrewes , M. Page , & their followers . Doctor Whitaker . Doctor Whitaker M. Cartwright . Mark this . Note this . D. Ayray . * Lecture 30 , upon , Phil. 2. Pag. 345. to 348. * Accipit potestatem judicandi sicut Paulus Apostolus ait , Et dedit ei nomen , quod est super omne nomen ut in nomine Iesu omne ge●● flectatur . St. Isiodor . Hispal●nsis Comment . in Gen c. 30. p. 301.2 . (y) Ibidem Pag. 153 , 154 , 155. * Quando nosiris adspicimus oculis ineffabile c●elorum Regnum , rursusque ex alia parte conspiciemus supplicia horrenda , tormentaque expaveseenda revelari atque apparere Mediū vere horum adsistere omne hominum gentes omnemque Spiritu● à primo formato Adam : ●●que ad ultimū omnium hominū , cunctosque faciem praecedentes atque adorantes , secundum illud Scripturae , vivo ego dicit dominus : quia mihi curtantur omne genu . Tune quoque Sermo implebitur Apostoli dicentis in nomin● Iesu Christi , omne genu slectetur caelestium , terrestium , & infernorum , & omnis lingua cantilebitur , quia Domin●● Iesus Christus in gloria Dei Patris , Eph. Syrus de apparit Crucis tempore judicij , p. 230. p. 703. * Isai. 45 , 23. * Apoc. 5.12 . * Marke this Bowing . * 1. Sam. 15.22 . * Mark this , * Sede à dextris meis , donec mundi finis & consummatio veneri● , & mittam te judicem vivorum & mortuorum : Et TVNC s●ectet omne genu caeles●ium , terr●strium & inferorum potentiae tuae , tuique Inimico ●rosternentur velu● calcandum Scabellum pedum tuorū & reddes unicuique secundum opera sua . Haec veritas sit interpretatur & exponit si modo velis assentire & approba●e Gregentius Archiepisc. Tepheusis , Disp. cum Herbano Iudaeo , Bibl. Patris Tom. 1 . 5● ps . 1 , p. 924. ‡ Dum dicit sancta sanct● , populus vicissim cl●mat , unus Sanctus , unus Iesus Ch●istus in gloria Dei Patris . Quod à Paulo scriptum resonabit in extrema die , quando Iesu f●ectetur omne genu , & omni● lingua confitebitur , &c. Simton . Thess. Archiep. de D. Templo . Bibl. Patr. T 12. ps . 1. p. 880. 
A30556	----	The true state of Christianity, truly discribed, and also discovered unto all people what it was in its beginning and purity, and what it now is in its apostacy and degeneration ... / written by ... Edward Burrough. Burrough, Edward, 1634-1662. This text is an enriched version of the TCP digital transcription A30556 of text R12629 in the English Short Title Catalog (Wing B6047). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 84 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30556 Wing B6047 ESTC R12629 12033303 ocm 12033303 52806 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30556) Transcribed from: (Early English Books Online ; image set 52806) Images scanned from microfilm: (Early English books, 1641-1700 ; 861:27) The true state of Christianity, truly discribed, and also discovered unto all people what it was in its beginning and purity, and what it now is in its apostacy and degeneration ... / written by ... Edward Burrough. Burrough, Edward, 1634-1662. [2], 37 p. Printed for Thomas Simmons ..., London : 1658. Reproduction of original in Huntington Library. An attack on outward forms of worship and on state interference in religious matters. eng Society of Friends. Christianity -- Controversial literature. Freedom of religion. Posture in worship. Church and state -- Great Britain. A30556 R12629 (Wing B6047). civilwar no The true state of Christianity, truly discribed, and also discovered unto all people. What it was in its beginning and purity, and what it n Burrough, Edward 1658 16978 141 0 0 0 0 0 83 D The rate of 83 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-01 TCP Assigned for keying and markup 2004-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-04 Olivia Bottum Sampled and proofread 2004-04 Olivia Bottum Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion The true STATE OF CHRISTIANITY , Truly DISCRIBED , And also DISCOVERED unto all PEOPLE . What it was in its beginning and purity , And what it now is in its Apostacy and Degeneration . And hereby , by true testimony is declared to the whole World ; how & wherin , in divers particulars , the Christians through all the World ( so called ) now , are fallen and gone backward , and revolted from what the true Christians once were . And this sheweth unto all the World , the woful state and condition , wherein them that are called Christians now standeth , being departed and revolted from the spirit of Christ , and from its teachings . And this is given forth , that all people may understand concerning the times , and the changing of times , and concerning what hath been , what now is , and what suddenly cometh to pass in the earth . Written by a friend to the Creation : A servant of the Lord , Edward Burrough . Printed for Thomas Simmons at the Bull and Mouth near Aldersgate , 1658. A Table of the Contents whereby all may come 〈◊〉 understand what the subject is , and the particulars which in this volumn is declared . FIrst , Concerning the name of Christian , and how and when the people of God were first so called ; and also of the increase thereof through World . Secondly , Concerning the decrease , and degeneration of the Christians , and how and when the Apostacy came upon them which hath overshadowed them for many Ages . Thirdly , Concerning Wherein , and in what particulars they are fallen , and degenerated , from the life and practice of true Christianity . First , In respect of being made Christians , and receiving the name ( herein they differ ) and are not agreeable to what the Christians once were . And Secondly , In respect of the operation of the spirit of Christ . Thirdly , In respect of unity and fellowship . Fourthly , In respect of holinesse , and purity of life and conversation . Fifthly , In respect of the Ministry : 1. In its Call . 2. In its practises . 3. In its Maintenance . Sixthly , In respect of worship , and of that in many particulars , is shewed the degeneration of Christianity . Seventhly , The present state of Christians ( so called ) truly measured , and compared with the state of the Jews in their rebellion , and found altogether equal , and agreeable in many things . Eighthly , A true Testimony against all that abomination and Idolatrous Worship now practised amongst the Christians ( so called ) with many other things , &c. To all people upon Earth that are called Christians , this is a faithful and true Testimony concerning you . BEhold and hearken , give ear and listen diligently all ye people through the whole world that are called Christians ; all you I say , that goes under that name , and that bears that name , and are named Christians , from one end of the earth to the other , through all Nations and Countrys whether you are scattered , upon the face of the whole earth ; behold and take notice what the Word of the Lord is unto you , and what the testimony of Christ is towards you all , for the line of true judgement is laid upon you , and the measuring Rod is put forth to reach over you , and the servant of the Lord hath viewed your state and condition , and what you were in your beginning and increase , and what you now are , in your decrease and woful Apostacy , into which you are fallen and degenerated from the life of Christianity . Oh , let your ears be open to instruction , and regard well what I through the Lord do say unto you , even all you , and every particular of you under heaven , that makes a profession of Christ in words , and are known through the world by that name of Christians ; hearken I say and consider , and remember from whence , and into what you are fallen , and return and repent , the Lord hath with you a controversie , and he will plead with you , because of your back-slidings and revoltings , for you are gone away backward , and you are turned aside from the life of Christ , and from his Spirit , and are now without that which was the reason and true ground of your name , Christian , and you have lost the true character of the name , and now hath onely the name without the life and power thereof , and are dead to Christ and his life , and hath a name to live , but are dead , and having lost that which gave you a true title to the name of Christian , you deserve no●… that name , nor to be called by the name of Christ , because you are departed from his Spirit ; and this is to be declared to you in the Name of the Lord , that you may take a view of your own estate , to the end that you may be awakened to return from whence you are degenerated . The Lord had a people in all generations , unto whom he was a God , and they feared him , and served him , and worshipped him , and his name was pretious amongst them , who were his chosen people , and with whom he dwelt , and his power and presence was amongst his people that did walk with him , under what name soever they went in the world ; but the first time that ever the people of the Lord were called Christians , or was known by that name from other people , it was at Antioch , in the time of the Apostles , who were followers of Christ , as you may read , Acts 11. 26. And the disciples were called Christians first in Antioch , and before that time the people of the Lord were never called Christians , and this name was given to them by the Heathen , because they were for Christ and of his part , and did follow him , and preach him to be followed , and in all things exalted his name , and did and suffered all things for the Name of Christ , therefore were they named Christians , and that name was true unto them , for they had upon them the express image and character of Christ , and followed his Spirit , and preached him unto all people for life and salvation , and that all people might come to Christ and become followers of him , and therefore they were rightly named Christians , to be known by that name from all other people upon earth , who were not followers of Christ , who could not rightly be called Christians , because they were not of his part ; and from thenceforth unto this day , all people whatsoever that believed in Christ , and became followers of him , and that professed him , were called Christians , from that original and foundation of the name which then was laid , also you may read Acts 26. 28. v. And A●…rippa said unto Paul , almost thou perswadest me to be a Christian ; here again Paul followed Christ and preached him , and was on his part altogether , and highly extolled his name ; therefore King Agrippa called him Christian , and was almost perswaded to be a Christian , to wit , a man for Christ , to take part with him , and to be on his side , and the name interpreted , this is the signification , and all that hath this character doth truly deserve the name of Christians , for they are anointed people , and this was the beginning of the Christian name : and before that time , as I have said , were the people of God never called Christians in any generation ; and ever since that time , through all ages , all that professed Christ , and believed in him , throughout the whole world were called by the name of Christians , and the Name and Religion of Christians were honourable , and greatly beloved of God , for that people were the peculiar people , a chosen generation , as you may read , 1 Pet. 2. 19. and whilst the life of Christ was manifest , and the Spirit of Christ did lead them and teach them in all their wayes and practices of Religion , and whilst I say they retained the power and life of that , of which they had the name , the power and presence of the Lord was amongst them , and above all the people of the earth were they blessed , and more then all people upon the earth besides had they the countenance of God shining amongst them , and upon them , and pure unity with God , and one with another , had they in his life , whereby they were made a terror and a fear to all nations while they stood in the councel of God , and were Christians in life , and power , and practice , as well as in name , and the Lord greatly increased them in number ; for as you may read through the Acts of the Apostles , through all the world many believed in Christ , and became followers of him , and received the knowledge of him , and became anointed people , and received the name of Christians , sometimes thousands at one Sermon were converted to the faith of Christ , and became subject to his spirit , and had his mark upon them , and all such were called Christians , and the Apostles went through many Nations , and of the Iews and Greeks , and of the Heathen , and all other people , some of each were converted , from that way in which they had walked , to follow Christ , and they became Christians , and here was the increase of Christianity , and through many 〈◊〉 of the world they planted Churches and assemblies of Christians ; and as I said , while they stood in the councel 〈◊〉 , the Name and Religion , was of him greatly beloved . But now the Christians are Apostatized , and degenerated from the spirit of Christ ; and from that which gave the●… the true Name of Christian , and the name is retained onely ; and the life and power lost : and now many have a name to live , but are dead ; and that is departed from , which gave the true interest and title in the name . Hear this all ye Christians , that life , light and power of God , which was amon●… the Apostles and Christians once , you are departed from , and have lost the sence and knowledge of , and hath the na●…e and not the thing , which was the reason and ground of the name : wherefore all ye through the world , that are called Christians , look back to your original , look unto the Apostle●… who were the first that were called Christians , from who●… you had the name , and see how you are degenerated and 〈◊〉 len from the life that they were in , and though you retain the name of Christians , yet you are not followers of Christ , no●… taught by his Spirit , and none in the dayes of the Apostle●… were truly counted or called Christians , but who followed the Spirit of Christ , and were first converted to him , and changed by his power from sin to righteousness , and from●… death to life , and such as were so , were truly called Christians . But now all such as are called by that name , and 〈◊〉 not followers of the Spirit of Christ , nor converted to hi●… ▪ neither changed by his power from death to life , and 〈◊〉 sin to righteousness , such are in the degeneration , from 〈◊〉 life of Christianity , and hath a name without the life 〈◊〉 power thereof . And now it remains to be shewed , how and when the degeneration came upon the Christians , and wher●…in they are apostatized and degenerated from that life , and spirit and practice which was amongst the Apostles th●…t were first called Christians . The Spirit of the Lord spoke through the Apostles , and foretold of a falling away from the truth , and from the true Christian life , and Paul said , Acts 20 , 29 , 30. said he , Grievous ●…olves shall arise and enter in , who would not spare the flock , 〈◊〉 from among themselves should men arise , speaking perverse things to draw disciples after them ; and he also said , 1 Tim. 4. 1. That some should depart from the faith , and give heed to seducing spirits ; and he also said , that it should come to pass , that people should become wicked , departing from the truth , having the form of godliness , but denying the power thereof ; and such were led away with divers lusts , and men of corrupt minds , and reprobate concerning the faith ; and the Apostle ●…eter also foretold , that there should false teachers arise among the Christians , who should bring in damnable heresies , and many Christians should follow their pernicious wayes , by reason of which , the way of truth should be evil spoken of ; And the Apostle Iohn 〈◊〉 that many false Prophets were gone out then , and many Antichrists were then come in among the Christians ; now all these doth shew and declare of a degeneration and falling away of Christians from the life of Christianity , and we see these Prophe●…ies fulfilled , and flocks of Christians are devoured from the life of Christ , by devouring wolves which hath entred among them , who hath led them into pernicious wayes , and into damnable heresies , whereby the name of Christianity is become reproachful among the Heathens , that never were called Christians ; and many thousands are departed from the true faith , from that faith which did purifie the hearts of the Saints , and many of the Christians have given heed to seducing spirits , and hath the form of godliness , but denyes the power thereof , and they are led of divers lusts , and are become men of corrupt minds , and are reprobate , and without the true faith ; and the Apostles prophesied of the degeneration which we see fulfilled in these our dayes , and even while some of the Apostles were yet living , they saw the Christians Apostatizing and falling away , and the Spirit of the Lord spoke through Iohn , Rev. 2. 3. to the Christian Churches in Asia , who were already departing from the Christian life , some of them was departed already from their first work , and some of them were given to the doctrine of B●…laam , and to the doctrine of the Nicolaitans , which thing the Lord did hate , and others of them were seduced by Jezabel , and taught to commit fornication , and to eat things sacrificed unto Idols , and others o●… them had a name to live , but were dead , and others of them were neither hot nor cold , and the Lord said he would 〈◊〉 them out of his mouth . Now here the Christians were falling away you may see , and as before it had increased , so now the true Christian life began to decrease , and the glory thereof became darkned through all Asia : And also Rev. 13. 11. 1. 16. Iohn saw one beast arise out of the Sea , and another out of the earth , which set up a Kingdom over the whole world , and caused all people upon earth to worship the beast , & the beast hath been great in his power , and he hath ruled over the world in great dominion ; and all that would not worship him , he hath had power to kill , and hath killed them , so that the true Christian life and Religion , as the Apostles received it and practised it , hath been extinguished for many generations , and people hath had the form of godlinesse , but denied the power , and lived under the name and profession of Christianity , but hath been without the life , and this is to be considered of and diligently searched into , by all you that go under the name of Christians through all the world , for unto you onely I direct my words . And now it remains to be shewed what the state of Christians are at this day , and wherein particularly they are Apostatized and degenerated from the true life and practize of the postles who were the f●…rst Christians ; for wherin the Christians now are contrary and not agreeable to the Apostles , in Faith , in practice , in Worship , in Ministry , and in the enterance into Christianity , and in any other thing whatsoever . I say , wherein they are contrary , and not agreeable to the true Christians of old , to wit , the Apostles , therein are they degenerated and fallen from the true life of Christianity , and this shall be the Rule of judgement to try all you that are called Christians upon the face of the earth ; wherefore awake and come forth to judgement , for the measuring rod is laid upon you all , whereby you shall be truly measured and compared with them that were the first Christians upon earth ; and the Heathens shall see your nakedness and your shame , and hiss at you , when they behold how wofully you are fallen from that 〈◊〉 in the purity thereof , of which you do professe the words , 〈◊〉 shall not they rise up in judgement against you ; who never had the name of Christians , who are not fallen nor degressed from what they have profest in any measure , comparable to you , who now retaineth onely the name of Christian 〈◊〉 are departed from the life of Christ . First , concerning the entrance into Christianity , and the way and means whereby people are now made Christians , 〈◊〉 receives that name ; In this will your fall and degeneration appear . For the Apostles and first Christians upon Earth , before they were Christians , or were called so , they were first converted , and changed and translated from death to life , as you 〈◊〉 read , 1 Iohn 3. 14. and Col. 1. 13. and they first received Christ , and became followers of him , and received his spirit to teach them , and to guide them : For the Apostle said , If any man have not the spirit of Christ he is none of his , Rom. 8. 9. to wit , no Christians ; and the Apostle said , as many as were the sons of God , were led by the spirit of God ; and also it was promised by Christ to all that were his , the Comforter should come , the spirit of truth ▪ and he should lead them into all truth ; which promise , all that were Christians did receive , and they were led into all truth by the teachings of the spirit of Christ , which dwelt in them ; for all that were sons , God sent the spirit of his Son into their hearts , which spirit sanctified them through the obedience thereof . Now these were Christians , and were truly so called ; For they had the mark of Christ and his Image upon them , and he dwelt in their hearts by Faith , Ephes. 3. 17. These I say were truly called Christians ; and none but such at that day of their Original were called Christians , or had Fellowship in the Christian life : nor were any looked upon by the Apostles to be Christians but by them that were such . But look back all ye Christians upon earth , and see your ●…all , and wherein you are contrary , and not agreeable to the true Christians in their first and pure estate . I say look back to your Original , and see how you are Apostatized from them in your entrance into your profession of Christianity ; fo●… though you have the name of Christians , yet you were no●… made so ▪ nor received that name by being first converted and changed , and translated from death to life , and 〈◊〉 being the children of disobedience , to be the children of God , through the work and operation of the spirit of God in you , for hereof are thousands and ten thousands of Christians now wholly ignorant , and altogether without the feeling of the spirit of God , to change them , to convert them , and to translate them , but are accounted Christians b●… tradition , or natural education , and because of being sprinkled with a little water upon the face , being Infant●… , or by a bare confession and profession of the name of Christ in words , and professing of a bare belief in the Scriptures , by this way and means were you made ( and received you the name of ) Christians without any real change from darkness to light , and from Satan to God , as I have said . Now here appeares to be a woful degeneration in the very entrance of the thing , and this is not agreeable , but rather contrary unto that way of Christianity , wherein the Christians in their beginning were so made and called , for then none were Christians , or so called , but who through the preaching of the Gospel were first converted , changed , and renewed as I have ●…aid , but now in these nations all are called Christians that are sprinkled upon their faces with water by a teacher , when they are infants , or that doth but professe Christ in words , though they are not guided particulerly by his spirit ; neither hath received Christ to dwell in them , and to be King over them , and here again appeares a wo●…ul Apostacy : for none in the beginning of Christianity in the world were made Christians , or so called , but who received Christ , and in whom he dwelt , and was in them : as you may read , 2 Cor. 13. 5. and who were followers of him , and had his spirit in them , the comforter to teach them and to lead them into all truth , but now thousands upon thousands who hath the name of Christians , have not received Christ to dwell in 〈◊〉 nor to rule them , neither is he manifest in them by his spirit to teach them , and they are not led into all truth ; but lives in 〈◊〉 and unrighteousness , and are not followers of Christ , 〈◊〉 followes their own hearts desires , and their own hearts lusts : and are condemned in their own consciences , and hath not received the comforter , the holy Spirit , to be their guide and leader out of all unrighteousness ; and here appears a woful degeneration : and that you Christians through all the world are revolted and gone backward from Christianity , as it was in its Original ; a lamentation may be taken up because of this woful fall into which you Christians are fallen : consider of your own state , and return , and repent . Again , the Christians were begotten of God , and born of him , 1 Joh. 5. 18. and they were born of the word of God ▪ and of the incoruptible seed ; 1 Pet. 1. 23. and they were created in Christ Iesus unto good works , Eph. 2. 10. and they were new Creatures , 〈◊〉 〈◊〉 things were done away , 2 Cor. 5. 17. they had put off the body of sin and death , ●…oll . 1 18. and were the servants of right●… and free from sin , Rom. 6 22. as you may read ; But now also , woful are you Christians degenerated from this ; for thousands upon thousands of you are not born nor begotten of God , though you have the name of Christians , neither are you born of the word of God which lives for ever , nor of the incoruptible seed , neither are created again : nor become new creatures ; nor have put off the body of sin and death , neither are the servants of righteousness , nor free from sin . But on the contrary , are the servants of sin , and free from righteousness , and are in the corruptible state , and are old creatures , and are not washed , nor purified , as the Saints were , as you may read , 1 Cor. 6. 11. and here is a woful degeneration of the Christians now , from what the Christians were in the beginning : the Christians then were new creatures ; and put off the body of sin , and were washed , and sanctified ; but the Christians now , are not so , but the contrary , to wit , unwashed and unsanctified , remaining in the pollutions of the world , and are of the birth which is born of the flesh , and are in the old nature , serving sin and the lusts of their own hearts , and thus are you fallen from that which the true Christians possessed ; for being compared to them , you are not agreeable but rather contrary to them in all these things ; and the Lord is now come to search you and to try you ; and to all people shall you be discovered , for the Lord is now risen to bring all to tryal and to judgement ; And again , herein will the Apostacy of the Christians appear , in respect of unity and fellowship , for the Christians in their beginning while yet the life of God was not darkened amongst them , they were of one heart , and one mind , and one soul as you may read , Acts the 4. 32. and the Lord promised that he would give unto his people one heart and one way : and Ezek the 11. 19. the Lord promised to give his people one heart and a new spirit : which promise the Christians received , and they that believed were of one bea rt and there was no lack amongst them , but some sold their possessions , and distributed to them that had need : and they were members of Christ ▪ and he was head amongst them , and over them : and they were flesh of his flesh , and bone of his bones , Eph. 5. 23. 30. and all the Christians were of one faith , Eph. 45. and had unity and fellowship in the life which was made manifest in them ; for they had tasted and handled , and seen , and heard , the word of life , and they had fellowship with the father , and with his son Jesus Christ . But all ye Christians upon earth , how are you degenerated , and how great is your fall in this , for you are not of one heart and mind , nor in unity and fellowship one with another , but are of divers sorts & sects , and are run into many opinions , and devisions , and are of many ways , and minds , and hearts ; divers sorts there are of Papists , and divers sorts of 〈◊〉 so called , which are all divided in opinions , and striving , and contending about faith and Religion , and the worship of God , and are opposing one another , and putting one another to death , because of a difference in those things ; how great is the difference through many nations amongst Christians about those things ? which sheweth that the Christians are wofully fallen in respect of unity , and it is manifest such Christians have not received the promise of God , as the Apostles had ; for now the Christians can suffer one another to lack , and to perish , and die and starve for hunger and want : 〈◊〉 in this all ye Christians generally how you are fallen ; then in the beginning of Christianity , no lack nor want was amongst them ; they that had much , sold it , and gave to them that had none ; but now thousands are oppressed through want , while others have too much ; some are feeding and cloathing excessively with their multitude of dishes , and changes of rayment , while others hath scarce whereon to feed , or to cover their nakedness ; and this manifesteth that you are not members of the body of Christ , neither is he head in you , nor amongst you , but you are members of an harlot , and joyned to a h●…rlot , and one with a harlot , for you profess many faiths ; some say they believe Christ is given to all , others believes not so ; some say they believe he died for all , others they say , they believe contrary to that ; and thus the one faith which the Apostles had , the Christians of this generation have lost , and they have lost the one head Christ , and hath many heads , every Sect hath their head , many heads among the Protestants , many heads among the Papists , but thus it was not in the beginning of Christianity ; therefore you Christians are subverted from the true life of Christ ; the Christians then were of one faith , but now of many ; the Christians then had one head Christ , but now the Christians ( so called ) hath many heads ; the Christians then could lay down their life one for another , and were written in the hearts of one another by the spirit of the living God ; but the Christians now , are in envy one towards another , and in strife one with another ; the great men doth oppress the poor , and they go to Law one with another for earthly things , and one stealing from another , and one hanging another , and murdering one another , and making slaves one of another , and robbing one another , and seeking utterly to destroy one another , and yet such hath the name of Christians , amongst whom all this is acted ; but consider how woful is your fall , and how wicked is your degeneration from the life of God , and from the true Christian life and unity , which was amongst them in their beginning , then they were of one heart , and of one way , but now divided , and in strife and contention about Religion , and the worship of God , and also about earthly things , for which they destroy one 〈◊〉 ▪ and seek so to do ; then they could lay down their life one for another , but now they are taking the life one from another , through wickedness , a woful Apostacy , and great night of darkness is upon you ; then none amongst them had lack of any thing , nor none destroyed through wasting any thing upon their lusts , but now thousands perisheth for want , while others hath too much , and are destroying it upon their lusts ; then had the Christians one head Christ , but now the b●…ast reigns that hath many heads ; then they were of one faith ▪ but now the Christians profess many faiths ; then the Christians handled , saw , heard and felt , of the Word of life in the●… , and they had fellowship with the Father and with the Son , but now thousands of thousands of Christians are without the sence , and feeling , and knowledge of the Word of life in them , and walks in darkness and in ignorance , and hath no fellowship with the Father nor with the Son . Behold , behold ye Christians , how ye are fallen , and how great is your fall ! a mourning and lamentation may be taken up for you , the garment of righteousness is rent from you , and the beauty of the Son of God appears not upon you : 〈◊〉 , alas , what doth it advantage you , to have the name of Christians , seeing you are thus wofully degenerate from that love , unity and life , in the fellowship of God , which was among the Apostles , who were the first Christians , and from whom ye derived the name , but are without the life , as hereby i●… manifest to all the world . Again , herein doth the Apostacy of Christians appear , in respect of holiness and purity of life ; for the Christians were of a holy life and conversation , the Apostle said , 1 Thes. 47. God hath not called them unto uncleanness , but unto holiness ; and as you may read , Tit ▪ 2. The aged men were to be sober , grave , temperate , sound in the faith , in charity , in patience ; and the aged women likewise , their behaviour was to be as became holiness , and the young women were to be discreet , and Chaste , and young men were to be sober minded , and servants were to be obedient to their Masters , and to shew good fidelity ; for saith the Apostle unto the Christians , The grace of God had appeared , teaching them to live soberly , righteously , and godly in this present 〈◊〉 for that end was Christ given , that he might redeem them from all iniquity , and purifie unto himself a peculiar people , zealous of good works . Now here in short is a description of the true Christian life and conversation , which was exhorted to , and no doubt but practiced by the Christians , in the dayes when Christ was manifest amongst them ; but from this practice are the Christians degenerated : for , how are the aged men and women now given to covetousness , and earthly-mindedness , and are pi●…vish , and perverse , and immoderate , and in the works that are evil , shewing that they are not in the Apostles doctrine , and not in the Christian life , but to it are become dead , bringing forth fruits contrary to the fruits that the aged men and women brought forth in the beginning of Christianity , shewing they are not of a holy life and conversation as the Christians were , and ought to be ; and also how are the young men , and the young women degenerated from the true Christian life , and now are given to wantonness and pleasures of the world , and the lusts which are evil ; following vanity , and pride , and vain glory , and Masters , and servants being corrupt in their places , serving themselves one of another , and making a prey one upon another ; and thus all sorts of Christians are fallen from the Christian life , and holy conversation , and sheweth that they own not the grace of God , which hath appeared to all men to be their teacher , 〈◊〉 the true Christians once did , for it is manifest that the Christians now ( so called ) hath not denied all ungodliness and worldly lusts , neither doth live soberly , righteously and godly in this present world , as the Christians did ; but on the contrary , how , are ye Christians fallen from the pure and holy life , abounding in wickedness , and in all ungodliness ▪ how doth pride abound among Christians ? how doth lying , swearing , drunkenness and whoredom , and all the works of the flesh abound ; dissimulation , back-biting , envy , wrath , and all that ever c●…n be called evil is abounding amongst ye Christians so called ? this shews that your Apostacy is great , from that life & conversation which the Apostles and Churches of Christians were in , who had denied all ungodlin●…s and worldly lusts , but generally ye live in all ungodlin●…h and worldly lusts ; judge ye of this back ▪ sliding into which you are fallen ; they were taught to live soberly , righteously , and godly in this present world , but ye live unrighteously and ungodly , and out of the fear of God , and the grace of God is not your teacher as it was theirs ; also you may read how much the Apostles exhorted the Christians to a holy life and conversation ; the Apostle said , 1 Cor. 3. 17. The Temple of God is holy , which Temple ye are , speaking to the Christians , and he said , Eph. 1. 4. They were chosen in Christ , that they should be holy and without blame before him , in love ; and Col. 1. 22. they that had been sometimes enemies to God in their minds , were reconciled to present them holy and unblameable in his sight . And 1 Pet. 1. 15. the Apostle exhorted the Christians to be holy in all manner of conversation ; and Phil. 3. 20. the Christians witnessed that their conversations were in heaven . Now herein doth the fall of Christians appear , in respect of their life , and conversation , and walking ; for the Christians in the Apostles dayes were of a holy life , and exhorted all thereunto , but the Christians now , Teachers and people , are degenerate in their conversation , and lives in all unrighteousness as I have said ; and the conversation of Christians now , being compared with what the Christians conversation was then , it is altogether contrary , and sheweth , that though you have the name of Christians , ye are not followers of Christ , nor led by his Spirit , but by the Spirit of Antichrist . Oh , how wofully are you fallen you Christians from the life of Christ ▪ having a name to live , but are dead ; the Lord God is coming against you , to break you to pieces , for you have poluted his name in that you profess to be his people in words , but in works doth deny him . Oh remember , remember , from whence you are fallen , and return , least the anger of God consume you from off the earth , for your conversations greatly dishonour the true God ; oh what gluttony and drunkenness is amongst Christians ? what pride and vain glory ? what cruelty , envy and murder one against another ? what whoredoms and fornication ? what cozening ? what cheating ? how doth all wickedness abound amongst you , in your lives and 〈◊〉 ; let the Lord be witness , and your own consciences be witnesses against you for your abominations ; they that were true Christians , who followed Christ , lived not in , but were redeemed from such transgressions , but you live in them , and acts them , wherefore be ye witnesses against your selves , that ye are fallen and digressed from the true Christian estate . Again , herein will you Christians appear to be degenerated from true Christianity in respect of your Ministery ; for the Ministers of Christ in the 〈◊〉 of Christianity they were made Ministers by the gift of the Holy Spirit , which was given to them ; for they were commanded to wait at Ierusalem for the promise of the Father , and they were not to go forth till they had received power from God by the gift of his holy spirit , and when that was come , they should be witnesses and Ministers of Christ , Acts 1. 48 and as they were waiting with one accord in one place , the Holy Ghost fell among them and filled them , and then they began to speak as the spirit gave them utterance , and they went up and down , and testified to the World of what they had heard and seen , Acts 2. 4. now this was the call of Christian Ministers , and this was the authority by which they went forth into the World , to wit , the spirit of God poured upon them , and by authority of this onely they went up and down the World , and declared what they had handled , seen and tasted of the Word of of life , 1 Iohn 〈◊〉 and as every man had received the gift , so they might minister the same one to another , 1 Pet. 4. 10. and this was the practise of the Christian Ministers in the beginning of Christianity , concerning their call to the Minist●…ry . But how is the Christians here d●…generated from what the Apostles were in , for by another way then this are your Ministers made , not by the gift of the holy Ghost received from God , neither do the Christians now wait for such a thing , to go forth by authority and power thereof , but they are made Ministers by natural learning , and education at School , having authority by man , and are ●…pproved of man and not of God , and a man knows who of his children he will make Ministers , when they are Infants , and thereupon pu●…s him to Schools to learn Arts and knowledge of earthly things , 〈◊〉 so long time , till he have gained so much knowledge and craft to be approved of such and such men ( and as is 〈◊〉 knowledge , and opportunity serves ; withal , having a grea●… place provided , where there is great store of maintenance ) such a man becomes a Minister and a Preacher to others , having never received , nor thought to receive the gi●…t of the Holy Ghost , neither having heard , se●…n , tasted , nor handled any thing of the Word of life from G●…d in his own particular ; neither hath he received the gift of Christ to be made a Minister by : this sheweth greatly your degen●…ration from the true Christian spirit ; none then Ministers among Christian●… ▪ but them who had received the gift by the Holy Ghost , and power from on high ; but now Ministers are made and approved , and sent forth amongst Christians , because of natural learning and education , without receiving the gift 〈◊〉 the holy Spirit ; and the Ministers of Christ then spoke 〈◊〉 the spirit gave them utterance , but now Ministers studies fo●… what they speak , and reads old Authors to gather forth matte●… to preach to the people ; then the Christian Ministers heard , and tasted , and handled of the Word of life in themselves ; but now the Ministers hath their knowledge from book●… , and what they have heard and read without them . Oh how great is your Apostacy ye Christians ! and in respect of your Ministry , how greatly are you degenerated from the Ministry which the Christians once had ? be hold & consider this all ye Christians upon earth , your Ministry is proved not to agree , but rather to be contrary to that Ministry which was amongst Christians in the purity of Christianity , as hereby is manifest ; and you are fallen from the Ministry made by the gift of the holy Ghost , to a ministry made by natural learning ; consider all ye Christians how great is this fall . Again , in respect of the maintenance of your Ministry , your degeneration doth appear , for the Ministers of Christ amongst Christians , as they were called by the spirit , so they were maintained in the work of their Ministry by the free gift of the people , who received their Ministry , and they were to give freely , and minister freely , as they had received freely , 〈◊〉 . 10. 8. 2 Cor. 11 ▪ 7. The Apostle preached the Gospel of God 〈◊〉 , and would not make it chargeable to any ▪ . 1 Cor. 9. 18. and the Ministers of Christ among Christians at that day , went through the world and preached freely the things that they had received from God , and they sought no mans money , nor g●…d , nor apparel , Acts 20. 33. and saith the Apostle , 2 Cor. 12 14. I seek not yours , but you , and that was their end altogether to bring people to God by their Ministry , onely Christ did allow , Luke 9. 4. Into whatsoever house they entred that was worthy , they might there abide , eating and drinking such things as were set before them ; and it was the Apostles practice sometimes to reap carnal things , where they had sown spiritual things , and it was a small matter that they did so ; yet by a free gift they desired to reap it , and not by force and violence , did they ever obtain any thing . But concerning this ; great is the degeneration of Christians in this generation , for now the Ministers amongst you Christians are maintained by an outward power , through compelling maintenance of Tithes and other set wages , from the people , even from them that doth not receive their Ministry , and they do not preach freely , but makes their preaching chargeable to whole nations , and the maintaining of Christian Ministers is become a burthen to whole nations , and great oppressions upon the poor ; and now the Ministers seeks mens mony ; and gold ; and it doth not appear that they only seek a people to God , but on the contrary they seek peoples mony to themselves ; and it doth not sa●… the Ministers now to eat & drink such things that is set before them in a house that is worthy , but they must have so much a year , and so much a sermon , and so much from every particular man of his parish be they worthy or unworthy ; to the value , of 100. or 200 l. by the year ; whereby poor people are greatly oppressed ; and they will reap carnal things by force and violence ; from them to whom they sow no spiritual things ; for they are suing at Law , and putting in prison , and distraining peoples goods by force and cruelty , to maintain them and their familes in pride and idleness , which things the Christian Ministers formerly in the dayes of the Apostles never did ; but were often under great sufferings , in 〈◊〉 often , and in cold and nakedness often : Labouring with their hands ; 2. Cor. 11. 27. Wherefore ye Christians , behold how you are fallen and how your Ministry is degenerated both in its call & in its maintenance , being diverted 〈◊〉 contrary to what the Christian Ministry was once ; behold I say how you are fallen : and your Ministry quite subverted , from what the Ministry was in the dayes of the Apostles ; then the maintenance of Ministers was by a free gift from them that received their Ministry , and they would not make their Ministry chargeable to any , but now the maintenance of Ministers is by force and cruelty , and great oppression of many people , and their preaching is chargeable to many Nations ; then they sought no man gold nor mony , nor sought ●…ot riches from the people , but onely sought the people to God ; but now mens m●…ney and riches are sought and taken ●…rom them by violence , without regard of seēking people , or bringing people to God ▪ then to eat and drink ( in a house that was worthy ) such thing●… as were set before them , and to reap carnal things , as meat , and drink , and necessaries , by a free gift , from them that received their Ministry , thi●… was a sufficient maintenance for the Christian Ministers , but now so many hundred pounds by the year , to maintain themselves and their families in pride and idleness , and to reap it by compulsion and injustice from poor people ; in this manner are the Christian Ministers now maintained , which i●… mani●…est to be quite contrary to the practice of Christian Ministers in the Apostles dayes . Behold your fall ye Christians , and how you are degenerated ; the Lord is come to try you , and to search you , y●…u are weighed and are found too light , you are measured and are found wanting ; what the Christians were once in their purity , you are no●… in many things , but the contrary , which sheweth that you have the name of Christians 〈◊〉 ●…y tradition , but are without the life , and being paralel●…'d with the Christians who truly followed Christ , you are no whit equal to them in any thing , but wholly contrary in all things , shewing you follow another spirit , then they who were followers of the spirit of Christ , so 〈◊〉 to the whole world , that you are degenerate out of Christ the true Vine , and are branches in a degenerate stock , which brings fr●…it forth through you , which honours not God , but grieves his pure spirit , and be ye witnesses against your selves , that you are fallen and degenerate from that life and practice which was amongst the Apostles and Christians , Again , as concerning your worship , which is now practiced amongst you Christians through the world ; herein also will your Apostacy greatly appear , for the worship of the Christians was one , and guided by one spirit , and was in the spirit and in the truth , saith Christ , Iohn 4 ▪ concerning the worship of Christians , God is a spirit , and they that worship him , must worship him in spirit and in truth , and saith the Apostle , We are the circumcision that worship God in spirit , and rejoyces in Christ Iesus , and hath no confidence in the flesh , Phil. 3. 3. And these were Christians , and also , Rom ▪ 6 7. They worshipped God not in the oldness of the Letter , but in the newness of the Spirit , and the spirit guided them in all thing●… , and was their teacher in all their worship ; for the Spirit taught them to pray , and they prayed in the spirit , and they knew not 〈◊〉 they should pray for as they ought , but the spirit made interc●…ssion for them , Rom. 8. 26. and the Christians were exhorted to pray in the Holy Ghost , Jud ▪ 20. and the preaching of Christians , it was in the spirit , and by the teachings of the Spirit ; for they preached as the spirit gave them utterance , Acts 2. And Philip was led by the spirit , and the Spirit of the Lord moved Philip to go and preach to the Eunuch , Acts 8. And the Apostles went up and down , as they were moved and led by the Spirit , and preached and prayed in what place , and at what time and season as the spirit moved them , and gave them utterance ; sometime in the fields , and sometime in houses , this was the practice of the Christians in their preaching and praying ; and also the Apostle said , I will pray with the spirit , and with understanding , and I will sing with the spirit , and with understanding ; and he exhorted the Christians to 〈◊〉 in psalms and spiritual songs , singing to the Lord , and making melody in their hearts to him , Eph. 5. 19. N●…w this is the ●…mony concerning what the worship of Christians was , its manifest that it was in the spirit , and by the teaching●… of 〈◊〉 spirit , their preaching , praying and singing , were in the 〈◊〉 ▪ taught and exercised therein by the spirit which they had received from God . But now the worship of Christians at this day , is not agreeable to this , but being laid to the line of judgement , is proproved contrary ; for first the Christians now are divided in their worship , and hath many forms of worship , some worshipping after one manner , and others after another , so that amongst the Christians there are divers forms of worshipping , and they are striving and contending about their worship , every one praising their own form , and striving one against anothers form of worship ; and this sheweth that the Christians now are not guided nor exercised by the own spirit of God , in their worship ; and this shews that the Christians now are degenerated from the true worship of God in spirit , which once the Christians worship stood in ; for then the worship of Christians was one , and in one spirit , but now the worship of Christians are many and divers , and divided one from another , and they are not in unity in their worship , but in stri●…e and division ; and herein you are Apostatized from the 〈◊〉 of Christianity , and its manifest that the worship of Christians now , is not in the spirit and in the truth , but in vain traditions , learned in natural knowledge by people that are no●… converted unto God , and any part of the worship which is now practised amongst Christians , whether amongst Papists of any ●…ort , or amongst Protestants of any sort ; I say every part of the worship now practised amongst Christians through the world , may be taught unto , and learned of , and exercised in , by a man that knows not God , neither is in the truth , nor converted to the truth ; neither hath the Spirit of God guiding nor leading of him ; and I say , that which may be done or practised by a man that is not in the spirit , nor in the truth , nor is yet converted to the knowledge of God , nor is not in any measure guided by the Spirit of God , is no●… the worship of the true God which is in the spirit and truth ; but as I have said , any part of the worship now practised amongst Christians , may be done and practised by a man that is 〈◊〉 of the spirit , and out of the truth , and unconverted to the knowledge of God ; and therefore the worship now practised amongst Christians , is not the true worship of the true God , which is in the spirit and in the truth , and which cannot be practised without it . Many more things might be said , as to prove the worship of Christians n●…w , as practised by them , is not the true worship of the true God ; but this is true which I have said , that which is practised without the spirit of God , is not the true worship of God , which must be in the spirit , and cannot be practised without it ; but such is the worship of Christians , for the Christians now generally prayeth , some after one form , and some after another , in their own wills and times , and knoweth not the movings of the spirit of the Father thereunto , nor guiding them therein , but in such a manner as they set unto themselves , or as the custom of the Country instructs therein , and knows not the 〈◊〉 of the Spirit of the Father in them , nor knows ●…ot the praying in the Holy Ghost ; and as for the preaching of Christians , it is not now practised as the Christians of old practised it , nor by the same Spirit ▪ now they study for what they speak , and gathers out of the Scriptures , some having it written in a book what they will preach to the people , and this is not to preach as the spirit gives them utterance , neither 〈◊〉 〈◊〉 from the teaching or moving of the Spirit of God , but by humane Art , and humane 〈◊〉 , knowing before hand , 〈◊〉 , and how much to speak , so much as they have collected in their thoughts from such a verse , and how long to preach , til a glass be run , & knows what to have for preaching ; a●…d this , and such like is the manner of the preaching now 〈◊〉 Christians , which hath no savour in it of Gods Spiri●… ▪ o●… of the teachings or leadings of Gods Spirit in it , but altogether contrary , to wit , this practise savours of idolatry , and of vain traditions and superstitions . And in short , this practice of preaching amongst the Christians now is not in the same manner , neither by the same spirit , nor for the same end as the preaching of the Christians was in the dayes of the Apostles , which sheweth that the Christians now , are Apostatized and greatly degenerated from what the Christians were then : For again the Christian Ministers now doth not go as they were moved of the Lord up and down from countrey to countrey to convert people to God , as the Christian Ministers did then : but inquires for places of great maintenance , where there is great store of Tithes and set wages ; and if they can , there they settle themselves , and preaches in manner as I have said ; and this practice savours nothing of the teachings of the spirit of God , nor of the movings of that spirit , whereby the Christian Ministers of old were guided , which sheweth that the Christiam Ministers now are in the Apostacy , and in the degeneration from God , and from what the Christian Ministers were then . And as concerning the practice of singing now amongst Christians , it is not in the spirit , nor with a good understanding , but in a vain form , and tradition , and not in the spirit of the Lord ; for now the Christians many of them in a form sings the conditions of others ; as Davids prayers , and praises , and troubles , and afflictions ; when as themselves are in a condition quite contrary to what David was , and so singeth that which unto themselves is false , as being out of that condition of which they sing , and this is not singing with the spirit , neither is it to sing spiritual songs ▪ and others of Christians have another manner of singing ; 〈◊〉 which singing of Christians now hath no ●…avour of the teachings of Gods spirit in it , neither is it according , 〈◊〉 by 〈◊〉 ●…e spirit , as the singing of the Christians once 〈◊〉 A woful Apostacy is fallen among you , ye Christians through the world , and you are fallen , you are fallen from the life of Christ , and from the true practice of Christianity . 〈◊〉 the first Christians were in , then their praying was in the spirit , and in the Holy Ghost , but now without the spirit , in forms and traditions ; their preaching then was as the spirit led them , and as it gave them utterance , but now by humane learning and policy , a●… such a place for so much a y●…ar , an hour by a 〈◊〉 ▪ what they have gathered by 〈◊〉 upon 〈◊〉 m●…ns wolks ; 〈◊〉 the singing of Christians was in the spirit ▪ and their whole worship was spiritual , in the spirit and in the truth , but the singing of Christians now , and all their worship , is in vain traditions , exercised without the leadings and movings of the spirit of God ; then the worship of Christians was one , and by one spirit , now it is divers , and in division , & in many contrary spirits . Alas , oh ye Christians , consider how 〈◊〉 is your fall , and how woful your degeneration , in respect of your worship , fallen greatly from the teaching of the Spirit of God , in your praying , in your preaching , and in your singing , to follow humane learning , and worldly policy , and vain traditions , the customs of the Country , and your own imaginations , in your praying , preaching , and singing , as I have proved unto you : Oh consider how great is your Apostacy from the true life of true Christianity , greatly do you erre from the pure way , wherein the true Christians walked , and being truly paralel'd with them , and measured with the spirit of true judgement ; you are sound not equall to them in any measure , but rather contrary altogether , shewing you are guided by another spirit then once the Christians were , & that you follow another teacher then once they did , your practices doth make it manifest , which are contrary , and not according to what the practice of the Christians once were , is not my judgement just upon you ? have you not lost that , and are departed from it which gave the name of Christian , and so hath the name without the thing ? a profession of Christianity , but no true title therein ; but having lost that which gave the true title to the name : so 〈◊〉 this is your state , and this is your condition generally ye Christians through the world ; a name you have of Christianity , but to the true life therof , in every particular , are you dead . And now all ye Christians upon earth , behold , behold , how you are fallen and degenerated in all these things and many more , which might be named , fallen I say from the true Christian life and practice , wherein the Christians once were , shewing fully to all the world , that the spirit of Christ doth not now guide ye Christians , but another spirit , which brings forth through you other works and fruits , and of another nature then what the Christians once brought forth and being compared with them , you are no whit equal , in the very way and means whereby you are made Christians , you differ from them , and in all your practices , and in life and conversation you are contrary to them , and in respect of your worship and Ministry , in every part thereof , are you altogether contrary unto what the Christians once were ▪ yea , in your very apparel you shew a degeneration from the true life and practice in Christianity ; for the Apostle exhorted the Christians to adorn themselves in modest apparel , with shamefac'dness and sobriety , not with broidred hair , or gold , or pearls , or costly array , 1 Tim. 2. 9. And the Christians were there exhorted , that their adorning should not be the outward plaiting of the hair ▪ or of wearing of gold , or putting on of apparel . But now amongst ye Christians , is a practice found quite contrary ; what vanity and excess is in your apparel , striving to excel one another in pride and vain glory , in your gold , and silver and costly array , spending the creation of God to satisfie their lust●…ul minds ; shewing another spirit then was amongst the Christians of old , whose words and name ye profess , but are degenerated from the life , in things of greater and less moment . Alas , alas , Oh wo is me for you ! how is my spirit 〈◊〉 oppressed in the remembrance of your woful fall ? what shall ●… say unto you but this ? you are revolted and gone away backward from the way of life , and you have altogether forgotten God , and are degenerated from Christ the living Vine , & the anger of the Lord is now greatly kindled 〈◊〉 you , to consume you , and to confound you , because you are revolted and turned aside from the pure and perfect way of God , which once was manifest amongst Christians , and your back sliding and Apostacy is truly compared to that of the Iews , who did retain the name of the people of God , 〈◊〉 they were turned aside from his commandements , even 〈◊〉 you do retain the name of Christians , though you are departed from Christ ; for the Iews had seen and known much of the power and presence , and hand of the Lord , in many 〈◊〉 victories and deliverances , and the Lord had chosen them above any other people at that day , to place his name 〈◊〉 them , and amongst them ; and yet after all that , they forgot 〈◊〉 wondrous works , and rebelled against him , and became 〈◊〉 and hard-hearted people , much more then any other besides them , and they would not be instructed , nor reclaimed by the voice of the Prophets , but smote them , and slew them , and when Christ their Saviour came , they would not receive him , nor walk in his wayes , but crucified him , saying , they would not have that man to reign over them . And to this in every particular , are the Christians now found equal , and agreeing with back-sliding Israel , for much of the hand and power of the Lord was the Christians made partakers of , and the Lord wrought great deliverances for them , when they were few in number , and under heavie yokes and bondage , through persecution and cruel dealing ▪ 〈◊〉 then the Lord was with them , and increased them greatlie in number , and gave them victorie in a great measure over all their enemies ; but now are they revolted even as the Iews , and have forgotten God , and greatly rebelled a●… him , and have turned his love to their lusts , abusing his loving kindness , and are become a 〈◊〉 , and a hard-hearted people as ever were the Iews , and now you will not be instructed nor reclaimed from the error of your wayes , but abounds in all manner of unrighteousness , and will not 〈◊〉 to the voice of the Lord , nor return to him , but are 〈◊〉 〈◊〉 〈◊〉 people , and will not return unto him from whom you are fallen , but hates the light which Christ hath lightened you withal , neither will have Christ to raign over you , 〈◊〉 〈◊〉 the life as the Iews did . And as the sacrifices and oblations , the Sabboth-keeping of the Iews , and all the works of righteousness , were abomination to the Lord after they were departed from him , even their very practice of those things which God had once commanded them to perform , became a burden to the Lord , and 〈◊〉 soul could not away with them , even their new Moons and Sabboths , his soul hated , Isa. 1. and all their sacrifices were as if they cut off a dogs neck , and their oblations as if they offered swines blood , and their burning incense , as if they blessed an Idol , Isa. 66. I say , the very practice of the Iews , after they were revolted , and become disobedient children , in those very things , which God had commanded them to do and practice , and which once the Lord accepted the doing of by his people , yet after they were turned aside from the leading of his spirit , the practice of the very same works were hateful in the sight of the Lord , when they performed works of righteousness to him , and yet their hearts went after their covetousness , and then , their practicing of that which God had once commanded to be done , their doing of it was Idolatry , and was a burden to the Lords soul , and their righteousness , and all their practices therein , were as filthy rags , even loathsom in his presence , when their fear towards him was taught by the precepts of men , and they had lost that pure fear which once was taught them of God , but they were gone from his fear , which should have kept their hearts clean ; and their hearts were defiled and polluted , and therefore not any of their performances to him could be accepted , but were altogether become an abomination . And even thus is it at this day , as concerning the sacrifices and performances of Christians , being as I have said , and made manifest , departed from the Lord , and from the spirit of Christ ; all their prayings , and preachings , and singings , their Baptisms , and breakings of bread , and even all that which you perform as unto God , as the worship of him ; is not accepted , but abomination unto him ; and his soul is ●…thened with all these things , you not being led with the spirit of Christ ; and even your practicing of these things , which the Saints and Christians once practised , and were accepted of the Lord in so doing , while they were led by the spirit of Christ ▪ I say the very practice of those things now , by the Christians being degenerated , is become idolatry and abomination to the Lord ; and this I declare in the fear and presence of the Lord , even all your praying , and preachings , and profession , all your Sabboth ▪ keeping , and set dayes of humiliation , and even all your practices of Religion , which you do and perform is idolatry , and a burden to the Lords soul , in the state that now you stand , not being led with the spirit of Christ , but being from it departed , and your works not brought forth by it , but by another spirit . And now saith the Lord unto you Christians , ( who are degenerated from the spirit of Christ ) to what purpose is your preaching , praying and singing , they are a vexation and a burden to the righteous soul , and the Lord hath no delight therein ; away with it , away with it , your profession & practices stinks in the nostrils of the Lord ; all your Baptisms , & your Sacraments , which ye perform in a vain tradition , and not by the Spirit of the Lord , they are hateful in his sight , away with them , away with them , they shall crumble to the dust , and immediate desolation in one day ; the Lord will break them down , and never build them up again ; your preaching by a glass for so much a Sermon , or so much a year , what you have gathered out of books , and studied for from other mens words , down with it , down with it , it is an abomination to the Lord ; and your Ministrie which is made and sent forth at Schools , and by natural learning , through the attainment of such Arts and Sciences , and being approved of such and such men , and sent forth to such and such a Parish , to have so much money by the year for preaching what hath been studied for , and not by the gift of the Holie Ghost ; away with this Ministrie , away with it , it s a mocking of God , and a deceiving of souls , the Lord will confound it , and bring it to destruction , and your singing of the Saints words in Rime and Meeter , and their conditions , which your selves never knew ; this is abomination to the Lord , & a practice which his soul hates , away with it , the Lord is risen to confound it ; away with al your worship , which is not in the spirit nor in the truth , but in vain traditions of men , practised by you in a vain form , and not in the power of God , the Lord will bring it down to the ground , and re●… , and establish his own worship , which is in spirit and in truth ; and he will give , and hath given his Ministrie again by the gift of the Holy Ghost , which hath been lost for many ages , while this night of Apostacie hath overspread the world , and the Lord shall no longer be worshipped in vain traditions of men , but his people shall be restored and renewed , to worship him in spirit and truth ; and the Christian life shall again be brought forth , and the spirit of Christ shall be the leader and teacher of his people ; and now the day of the Lords visitation is again revived , for to gather his people , and to restore them again to his perfect way and worship . Therefore hearken and behold ye Christians , this is the testimony of the Lord concerning you ; you have been fallen and degenerated from the life of righteousnesse , and from the true way and worship of the true God ; and you have long been slumberi●…g and sleeping in this long night of darkness ▪ which overshadowed you , and darkened that glorious appearance of the Son of God , which once shined upon the Christians , and in blindenesse and darknesse have you walked for many ages , and your worship hath been superscribed to the unknown God ; and wofully have you been wallowing in unclean paths , and you have erred , you have erred from the life of Christ , and from his spirit , and you have gone from your husband , and followed other lovers , and you have been drenched in iniquity , & altogether polluted by transgression , and the state in which you now stand , is a state separated from God ; a state of great ignorance and darkness , and a state of hainous rebellion against God , whose soul and spirit is greatly oppressed & grieved because of your degeneration ; who is become more ignorant of God then the Ox is of his owner , or the Asse of his masters crib , and even the very same vision 〈◊〉 seen concerning you , as the Prophet saw concerning Israel ; Therefore here oh heavens , and give ear oh earth , for the Lord doth speak unto you Christians ; I have nourished and brought up children , and they have rebelled against me ; and the Ox knows his owners , and the Asse his masters crib , but the Christians doth not know , the people doth not consider . Ah sinful nation , a people laden with iniquity , a seed of evel doers , children that are corrupted , that have forsaken the right way , and provoketh the living God to anger , and ye are gone away backward , the whole head is sick , the whole heart is 〈◊〉 , and from the sole of the foot even unto the head there is no soundnesse , but your conditions are wounds and bruis●… ▪ and putrifying sores ; you are not closed , neither bound up , neither mollified with ointment , and your country is desolate and your cities is burnt with fire ; your land strangers devo●… it in your presence , and it is desolate and overthrown by strangers ; and but that the Lord of Hosts hath left us a small 〈◊〉 , even a seed , ye Christians would have been as So●… ; if any man have an ear to hear , let him hear ; this vision is as true unto you Christians throughout all the World , 〈◊〉 ever it was unto the seed of the Jews ; this is your state , and this is your condition ; and thus ye stand in the sight of the Lord , though in your beginning ( in the beginning of Christianity I mean ) the Lord brought up the Christians and nourished them by his living word , and with his word hee cherished them , and they grew unto a goodly state , and were 〈◊〉 in Christ ▪ Col. 2. 10. and they were come to the spirits 〈◊〉 〈◊〉 men made perfect , and unto mount Sion the City of the living God , the heavenly Ierusalem , and to an innumer able company of Angels , to the general Assembly and Church of the first-born , which are written in heaven , and to God the Iudge of all , Heb. 12. 22 , 23. 24. TO this state were the Christians nourished and brought up , in the dayes when they were first brought forth , when they were begotten and born again of the Immortal Word that abides for ●…ever , and they were sanctified , and purified , and made clean ; unto this were they nourished and brought up out of darknesse , and from under the shaddow of death ; but notwithstanding this , the Christians now have rebelled against the Lord , and doth rebel against him ; and though he hath been unto them as an owner to the Ox , and as a crib to the Asse , even as thus hath the Lord been unto the Christians , yet they know it not , neither doth the Christians consider , but is indeed grown sinful , and laden with iniquity , and the seed of evil doers brings forth its fruit through Christians , being become children that are corrupters , having forsaken the Lord and his way , which was made manifest in the dayes of the Apostles , and the Lord is greatly provoked , for the Christians are gone backward from what they were in their beginning , as I have fully made manifest , and this vision of the Lord is unto you , all ye Christians , even as a Tree that is of the most precious seed , and the most noble Vine that is planted in a good soil , that is digged and dressed , and grown to a goodly stature ; and bringing forth some acceptable fruit unto the good husbandman for a season ; yet this Tree becomes blasted by an unwholesom air , and becomes degenerate from its vertue and property , and nature , and becomes a wilde vine , and a plant of great disgrace , ceasing to bring forth any good fruit , and becomes fruitful in all evil , and the labour of the good husbandman is ●…ost ; for while he looks for good fruit , nothing appears , but fruit of an evil taste , which is altogether loathsome unto the good husbandman . This parable is unto you Christians , and this is your state , and your condition ; Therefore behold what shall the Lord do unto this Tree ; shall he not cut it down to the ground and cast it into the purging fire , shall he not lay his Ax to the root , and cause all its branches utterly to wither , and cause it to cease in being , even as it hath ceased in bringing forth fruit ? shall not the good husbandman destroy this Tree with all its corrupt fruit , and shall not his own hand accomplish the purpose of his own heart ? this Tree shall be fuel for this fire of his anger , he will pluck it up and not plant it again , because it is degenerated . G●…e car all ye Christians to the Testimony which is concerning you , you are fallen , you are fallen , and being compared to what the Christians were , you are no whit equal ; but a●… diverted in all your practices , from that spirit which led the Apostles and Christian Churches ; and your works shew another spirit then the spirit of Jesus : Wherefore great i●… your fall , and to be lamented , and though you have the name of Christians , yet you want the life . THE END . AN OBJECTION . BUt whereas it may be objected by some and said , seeing the state of Christianity is thus discovered what it was i●… its beginning and purity , and what it now is in its degeneration ; and seeing the present state of Christians is thus condemned , what do I believe concerning the state of Christianity to come ? what shall succeed this present degeneration ? And may it be expected that ever Christianity shall be restored to that state of purity as it was in its beginning ? And whether may people expect to come into the same life again , and to know the same power , and worship , and unity , which was amongst the Apostles and first Christians Churches ? And whether do I judge that ever the Ministry can be again received by the gift of the holy spirit onely , without natural learning and languages ? And whether the same spirit is to be waited for and received ? And whether the same anointing can be known in this age , or any age to come , as it was in and among the Apostles and Christians , before the Apostacy and degeneration . ANSWER . To all this I answer , and do say , that the present state of Christianity is woful , and to be condemned of the Lord , as being degenerated from his life , power and spirit , whereby all hearts are darkened , and all minds estranged from the Covenant of life and peace , and from the sence and feeling of the life of God : and now in all the wayes , and worships , and practices of Christians they are fallen and degenerated from that life in which the Christians once were ; and the beast hath raigned over all for many ages , and because of his power , and greatness , and dominion , who hath been able to make war with him ; he hath killed the Saints , and hath subjected all Nations under his power , and every Nation hath received the mark of the beast , and born his Image for generations , and all flesh hath s●…ggered , and hath been made drunk with the ●…up of fornication , that hath been i●… the hand of the whore who hath set upon this beast , who hath caused both small and great to worship him , and all that would not , he hath had power to kill them ; and this Government hath ruled over the whole Christendom , and the worship practised hath been but the worship of the beast , while people have been erred from the spirit of Christ , and not guided by it onely ; and people hath been compelled to worship by Laws of men , they have been compelled to sprinkle their Infants , and they have been compelled to go to Steeple houses , and compelled to keep a Sabboth , and compelled to hire Priests , and to pay them wages against their wills , and all this compelling by an outward power , hath not been the worship of God , but savoured altogether of the worship of the beast ; for you may read , Rev. 13. 12 , 15 , 16 , 17. how the beast caused all , both small and great to worship him , and all that would not worship him by his power , he hath had power to kill them ; and all compelling and causing to worship by an outward power , is the worship of the beast , for Christ nor his Apostles never caused any to worship God by an outward power ; for while Christianity kept its purity and authority , they begot people to God , and to worship him , by the word of God , and by the power of the spirit ; and they did not bring any into their Sect , nor to worship with them by an outward Law and authority ; for that is in the Government of the beast , it was he that first caused both small and great to conform to his worship , and it is his power that upholds it , and maintains it unto this day . But now the seed of God is arising , which is able to make war with the Beast , and his kingdome , and his worship shall be thrown down to the ground , and all this causing and compelling to worship , causing to keep a day , and causing to hire Teachers to maintain them ; and this causing to go to Steeple-houses , and to maintain them , and all this causing to pay tythes , it shall all fall to the ground , and be beat down by the 〈◊〉 of God , which is a rising , and it shall be no more found among true Christians , nor the Beast shall not be worshipped , 〈◊〉 his authority any more of force ; for the day of the Lord hath now appeared , and the light is sprung forth which hath made all things manifest , and now the difference is known between the worship of the beast , and the worship of the true God : And concerning the state of Christianity to come , this I ●…new & believe , a glorious restauration thereof shall appear throughout the whole christendom , & christianity shall again be restored to its former purity , and Christians shall , and may receive the same spirit , from which the Christians hath been degenerated ; and the same life , the same power , and the same worship and Unity shall be revived amongst Christians in the restoration ; even the same that was in the beginning before the Apostacy , and the glory of God shall again appeare among his people , and they shall again worship him in spirit and in truth onely , as they did before the Apostacy , and all this traditionall worship , and false imitations which hath been set up since the Apostles dayes , shall be overthrown and confounded ; the Lord is risen and will dash down and overthrow all this idolatry now practised amongst Christians . And a great shaking and counfounding shall suddenly come among Christians ; for the Lord will break down that which hath been builded because it is polluted ; and he will pluck ●…p that which hath been planted , because it is defiled ; and a mighty work will the Lord work in the Earth , the kingdoms of this world will he change into the kingdoms of Christ , and Christ shall reigne in and among his people , and his spirit shall be the teacher and leader of his people , and all false ●…chers will the Lord confound and consume ; all these hirelings , who go for gifts and rewards , and all this manner of preaching and teaching , which are come up since the Apostles dayes ; all this preaching which they study for , and by a 〈◊〉 , and for so much money a year , all this shall be tumbled down into the pit ; Gods vengeance shall come upon it all , and the annoynting shall be received , and it shall dwell in people , as it did in the Apostles ; and the people shall need no other teacher but as that annointing teacheth all things , and for this spirit and annointing , all that feare God may wa●… to receive it in this present age ; which Spirit brings into the same unity and life , into the same worship and fellowship that was amongst Christians in the beginning before the Apostacy ; and this state may Christians be restored to , and for this state all that fear God and love him are to wait , for this shall come to passe in the world . And as concerning the Ministry , I know and do believe it may be , and is received again as the Apostles and Christian Ministers first received it , to wit , by the eternall spirit and gift thereof , through the revelation of Christ Jesus in them ▪ and such may and doth preach the Gospel freely , as they doe receive it freely , and without naturall learning and languages . For by that can none be made Ministers of Christ , nor by any thing without the gift of the holy Spirit , and Christs Ministry shall again be received thereby ; this I believe : and all this Ministry made and sent forth by naturall learning , and without the gift of the holy Spirit , the Lord will confound it in this Age ; for this is come up since the Apostles dayes , to make Ministers by naturall learning , and it stands in the apostacy from the life , and spirit of Christ , and its call , and work , and maintenance , savours not of the kingdome of Christ , and the Lord will bring it downe , and the gift of his Ministry will he restore by his Spirit ; and this is , and shall come to passe , and it may be waited for in this present age ; and the Lord will restore his Ministry as in the beginning , and his work shall be glorious ; for many there are , is , and shall be converted to God , and brought out of the degeneration , and to that shall people come which all Christendom hath been apostatized from , and shall receive the same spirit , and the same annointing which was amongst the Christian Churches ; and life and immortality shall again be brought to light through the Gospel , which hath been hid for ages while darkness hath been over the minds of people ; and I say and testifie before all the world , that Christianity shall be restored to its former state ; Life shall spring forth , and Truth shall be increased , and faith shall waxe strong , even the same 〈◊〉 that the Apostles had , which gave them victory over all the world which shall again give people the same victory ; and this shall be known in the earth : For the marriage of the Lamb shall come , and all his people shall be joyned unto him , and they shall be one way , and one worship , and one teacher , and every man shall fit under Christs Vine , and none shall make afraid : Yea , and more then a Vine shall he be known ●…d more then a door , and more then a Shepheard shall he be known to be to his people , and greater then a rock shall he be witnessed to be , and more then a Teacher in the wildernesse . If any man have eares to hear , let him hear : more and greater is he becoming to his people , then is lawfull yet to utter : Eye hath not seen , nor it hath not entred into the heart of man , but it is revealed to us by his Spirit ; The joyfull day is approaching , the Lambs wife is making her selfe ready , the wedding Garment is putting on ; and all that which is polluted is to be done away ; and blessed is he that cometh to the marriage of the Lamb , that he may become one spirit with the Creator ; here is glory and rejoycing for ever , when this is known , That the wife hath not power over her owne body , but the husband , nor the husband hath power over his owne body , but the wife . Where this is known , Death is swallowed up of Life , and 〈◊〉 is overcome of righteousnesse , and the inheritance of life eternall comes to be possessed , and Death and Hell is cast into the lake , and he which hath deceived , can deceive no more ; and blessed is the eye that seeth this , and the heart that understands . Wherefore all ye Christians upon earth , awake , awake , and put away your whoredoms , cast off your idolatries , and strip you , and make you clean of all your adultries ; drink no longer of the cup of fornications , nor eat no longer of the abominable flesh ; nor wear no longer your garments of unrighteousness , but strip ye , strip ye , make ye bare , all your old garments must be put off before you can appear before the Lord . A great work will the Lord work amongst you , he will ●…ake and overthrow all your Altars , Images , and Idols which you have set up and worshipped ; the Lord hath uttered 〈◊〉 voice , the beast that hath many heads , and many horns , 〈◊〉 tremble , 〈◊〉 one head and one horn onely shall be exalted , and the Government shall be set up , of whose increase there shall be no end ; and people shall be brought into that , and they shall go forth no more , for who comes to this , time is no longer , and the Kingdom and Government is delivered to the Father , and he is become all in all . And all that ever comes to know these things , must first come to the light of the Lamb in them , with which every man is lightned that cometh into the world , and all that ever knows these things , must first be brought to the principle of God in them , which they have trangressed against ▪ and all that owns the light of Christ , and walks in it , shall come to know these things , which to know and be in them , is eternal life . Therefore all ye Christians , come to the light which Christ hath lightned you withal , and that will let you see the Government of Satan , and of sin and death , which hath been ruling in you , and the light will teach you to war against it , till it be subdued , the light will discover unto you that nature , in which the kingdom of Satan bears rule , it will 〈◊〉 you see the Devil , who is the Prince of darkness , who is the adversary of God ; who is out of the truth , and he has dra●… all people out of the truth ; but if you love the light of Christ in you , it will teach you to war against him , and against all that , that 's out of the truth ; for all that is of Satans kingdom , that is out of the truth , and must be destroyed by the coming of the kingdom of Christ ; whose coming is in the light , which Christ hath lightned every man withal , who comes to destroy the Devil , and his kingdom , and all his works ; So to the light must all minds be turned , which will reveal the kingdom of the man of sin , and consume 〈◊〉 the appearance of Christ is light , and Christ is the light of Israel , which is as a fire , to consume all fruitless trees , which cumbers the ground , which the Lord will consume by the brightness of his coming : And now is the man of sin revealed , even in the heart of Christians so called , and he hath long shewed himself to be God , but now the Lord will bring him down ; for Antichrist has ruled for many ages , and the Lord of life has been crucified in spiritual Sodom ; but Sodom shall be consumed by fire , and the Lord will avenge himself of all his enemies , and all people and Nations shall know there is a God , who executes justice and true judgement , who is a God near at hand to reward his people with everlasting life , and to give unto his enemies judgement and condemnation . THE END . 
A17572	----	A defence of our arguments against kneeling in the act of receiving the sacramentall elements of bread and wine impugned by Mr. Michelsone Calderwood, David, 1575-1650. 1620 Approx. 129 KB of XML-encoded text transcribed from 40 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A17572 STC 4354 ESTC S120683 99855877 99855877 21385 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17572) Transcribed from: (Early English Books Online ; image set 21385) Images scanned from microfilm: (Early English books, 1475-1640 ; 1059:13) A defence of our arguments against kneeling in the act of receiving the sacramentall elements of bread and wine impugned by Mr. Michelsone Calderwood, David, 1575-1650. [4], 75, [1] p. Giles Thorp], [Amsterdam : Imprinted Anno. M DC XX. [1620] Place of publication and printer's name from STC. By David Calderwood. Answers STC 17856: Michaelson, John. The lawfulness of kneeling in the act of receiving the sacrament. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Michelson, John, d. 1674. -- Lawfulness of kneeling in the act of receiving the sacrament -- Early works to 1800. Posture in worship -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Judith Siefring Sampled and proofread 2005-05 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A DEFENCE OF OUR ARGUMENTS against kneeling in the act of receiving the Sacramentall elements of bread and wine impugned by Mr. Michelsone . CYPRIANVS . lib. 2. epist. 3. ET de hoc quoque ad collegas nostros literas dirigimus , vt vbique lex evangelica , & traditio dominica seruetur , et ab eo quod Christus et docuit , et fecit , non recedatur . Quae vltra iam contemnere , et in errore pristino perseuerare , quid aliud est , quam incurrere in objurgationem Domini . Imprinted Anno. M D C XX. DE CONSECRATIONE dist . 2. c. 3. Cyprianus Caecilio . SEd vide frater charissime si quis de antecessoribus nostris vel ignoranter , vel simpliciter non hoc seruavit et tenuit , quod nos Dominus , et exemplo et magisterio suo docuit , potest simplicitati eius de indulgentia Domini venta concedi : nobis vero non poterit ignosci , qui nunc a Domino admoniti et instructi sumus . BUt see , most dear brother , if any of our antecessours either through ignorance or simplicity , hath not kept , or holdē that which our Lord taught us , both by his example , and precept , his simplicitie may be pardoned of the Lords indulgence , but we cannot be pardoned , who are now admonished and instructed . TO THE READER . I Have found nothing ( good Reader ) in Mr. Michelsons confutation worthie of any answere , but that which is borrowed from D. Morton or D. Denison , and hath been already answered in Perth assemblie . What is his owne , is new , but so absurd , that just lie he hath deserved the change of his surname frō Michelsone to Nihilsone . The judicious Reader may finde as much in Perth assemblie untouched , as may serve for defence of that which he hath lightly touched : and may find further in the Solution of D. Resolutus his resolutions for kneeling . I have now added this defence of our reasons , not so much for reply to his confutation ( for that was needlesse ) as for illustration , and confirmation of that which hath been alreadie written in the two former , and to obviat such cavillations , as perhaps may be used by some other of our opposites . I will keep the same ordour , which our Antagonist hath set down̄e : howbeit he hath divided our arguments , to make them seeme the weaker , as Medea rent , and scattered the members of her brother , that ther by she might the more safely flee : which fault Peter Martyr objected to Gardinerus . His arguments for kneeling shal be answered in the defence of our reasons , as occasion shall offer 〈◊〉 self : for his answers and arguments are all alike , and of equall strength . I will also , so farr as I may , eschew repetition of any thing already written in the two former treatises ●●ent this argument : yet so that this Defence shal be , as I ●ope , sufficient without them . Mr. Michelsone hath chosen a worthy Patron to his Pamphlet , my Lord of Scoone . The one keeped the doore sometime , when the other did execute the ordinance of the high Commission . Such ●●pps , such ●●●tuce . He hath given so notable proofe of profound knowledge in Divinitie , and subtilitie in handling this controversie in this worthie work of his , that the Bishop of St. Andros , ( a man as voyd of learning , as of good manners , ) hath made him a Doctor . He hath been sorning at the Treasurers gates for his wages , but he will not rest contented , till he get that which he gapeth for , a fatt bishoprik , the hope wherof will sharpen the witt of very mules and asses , lett be of so fine a witt , as Doctor Michelson hath . P. A. for Perth assemblie . Sol. for Solution of Doct. Resolutus resolutions . DEFENCE OF OUR I. ARGVMENT . THE gesture of our Lord , and his Apostles , at the Paschall Supper , was a kind of sitting gesture . The same gesture was continued at the Eucharisticall Supper . For whilst they did eat , to wit , of the second service of the Paschall Supper ( and consequently whilst they did sit ) Christ took bread , and gave thanks , Math. 26. 26. Mark. 14 22. This collection is so cleere , and evident , that the Papists themselves , hote persecuters for kneeling , doe acknowledge the same . Cardinall Baronius ; a That Matthew sayth , And as they were eating Jesus took bread , and blessed ; and Mark saith , And as they did eat Iesus took bread , and blessed , and brak it , it is all one , as if they had sayd , whilst they were sitting . But Matthew and Mark , sayth our new made Doctor , must be interpreted by Luke and Paul , who do say , that Christ did institute the Sacrament after they had supped , Luk. 22. 19. 1. Cor. 11. 24. I answer , that Paul and Luke speak of the cup , and not of the bread , Likewise after Supper , he ●ook the cup , and blessed . Likewise , that is , hee give thankes , as he had done before , when hee took the bread . Neither Paul , nor any of the Evangelists do say , that after hee had supped , hee took the bread , as they doe of the cup. This difference of speech made Bellarmine b to follow their opinion , who thought , that Christ consecrated , and distributed , the bread , in the very time of the Legall Supper , whilst they were eating of it , and that after other actions interveening , and the Supper ended Christ took the cup. There is no necessitie to collect such a disjunction of so heavenly a mysterie ; but the common opinion is to be retained , that this Mysterie was instituted per modum 〈◊〉 signi , in one continued action . Alwayes wee may see , that the bread being consecrated , and distributed , and eaten , before Christ took the cup , justly it may be said , that after supper he took the cup , seeing now the first halfe of this holy action was ended , and had intervened between their eating of the Paschall Supper , and the taking of the cup. Put the case that Luke and Paul had said that after Supper he took bread , their words must so interpre● Matthew and Mark , as that there be no contradiction . Christ took bread whiles they were eating , and yet notwithstanding after they had supped , because they were now closing vp their eating , and Christ entred in another act on . Barra●●us the Iesuit c faith , Howb●●t the whole Sacrament was instituted after supper , yet it was instituted in the end of the supper , while as they were yet sitting , and eating : for they eat other meat , 〈◊〉 the time of the institution of the heavenly food ▪ and therfore Matthew and Mark say , that the Sacrament was instituted , while as they were eating : for they were yet eating , when the Lord took bread , blessed , and brake . Thus much for the first collection of the sitting gesture of Christ and his Apostles at the Eucharisticall Supper , upon which all interpreters ancient and moderne haue builded . Suppose the first collection should faile , this second collection following will proue it . It behooved them either to sit , stand , or kneele . Stand they could not , for the beds joyned to the table would not suffer that gesture . They did not kneele ; for if Christ had changed the ordinarie gesture of sitting at the Paschall supper , into kneeling at the Eucharisticall , a gesture of adoration , and no table gesture , then kneeling had been instituted and not left indifferent , and arbitrarie : For to what end should Christ have changed the one in the other , except it had been his will to have it observed , as other changes made in passing from the last act of the Paschall supper to the Eucharisticall . But our opposites dare not say , that kneeling was instituted . If therfore they neither kneeled nor stood , it followeth that they ●ate . Never man was so impudent as to call this in doubt , till within these two or three yeares by past , that two or three hirelings have done it . In the Apostles times the gesture of sitting was continued in the Kukes : for the lovefeasts and the Lords Supper were so neere conjoyned in time , how be it different in mysterie , that Casaubone d saith , the whole action consisting of the sacred and common banket , was calied by Paul the Supper of the Lord from the better part . Augustine affirmeth that the Corinthians not onely conjoyned , but also confounded them ; and so doth Baronius the Cardinall vnderstand him , when he saith ; Augustine ad Januarium epist. 118. affirmeth , that the Corinthians used to take the Eucharist at supper , mixing sacred things with common , which the Apostle corrected . And afterward e he sayth , that the feasting described by Philo seemeth to have been mixed with sacrea purposes , like that of which Paul writeth in his epistle to the Corinthians . Now at that frugall feasting wherof Philo maketh mention , they sate on the ground upon mattes made of flagges , and their feasting was intermixed with hymnes and praises . Howsoever the Corinthians abused this holy action otherwayes , yet this intermixing declareth the usuall conjunction of the two parts , or actions . They being then in the Apostles time so neerely conjoyned in time , and distinguished onely in mysterie , it behooved them to sit at the one part , as they sate at the other : and so doth Bishop Bilson affirme f . The practise of many Kirks after the Apostles times , even till Augustines daies argueth , that they sate in the Apostles times . Bullinger , g from the different manner of celebrating this holy Supper related by Augustine , observeth as followeth : Whence that rite is stowed unto us , by which even as yet in Cathedrall Churches , and the Monasteries of the Benedictines on the day called The Supper of the Lord , before good friday , the Supper of the Lord is celebrated openly , and with great pompe : For the Gospell according to John is read publikly by the Deacon , and these most sweete conferences of Christ , which he being to depart had with his disciples are rehearsed . In the mean time the tables being set in order , the banketters sit down to them breaking unleavened bread , and reaching the cup to other , and so everie way representing the trace of the ancient Supper . This footstep of the ancient custome yet remaining amongst the monasteries of S. Bennets order , and observed upon Maundy Thursday , Morneus also observeth . See the Solution of D. resol . resolutions . h . Our first Argument then against kneeling in the act of receiving the sacramentall elements is drawn from the example of Christ and his Apostles at the first institution ; and the practise of the primitiue Kirks following in the Apostles times . Their gesture was not a gesture of adoration in the act of receiving , but a Table gesture ▪ for it was a sit●ing gesture they used , and not kneeling . Christ instituted Baptisme , but wee reade not that he baptised in his own person . But in this Sacrament hee was not onely institutor , as Lord , but also celebrated as a Minister , and set down a most exact and perfect paterne of celebration . The practise of the Apostles following the same order is a direction to us to follow the same also . We reason likewise from this example and practise , against any other gesture which is not a Table-gesture , howbeit not with the same force , as against kneeling . There is eating with walking ( as Pios the Monk did , who said hee would not make a worke of eating his meate ) but this is no table-gesture . To stand in the act of receiving , and then passe by , as in some Churches they do , is not a table-gesture . For there is no more use of a Table in this case , when the communicant standeth , & taketh out of the ministers hand , more then of a cupboord , or dressor , suppose it were never so long . For so it serveth onely to the setting on of the elements , that from thence they may bee reached by the hand of the Minister to the Communicant . A table of as short dimensions , may serve to that use , at the Papists require of necessitie for their Altar to hold up the foot of the Chalice , and so much of the plate , as may keep it from falling , together with the Masse-book , and the candle . We reason thirdly from the same example and practise , but with least vehemencie , against other table-gestures also , as standing about the table ; because it is not agreeable to the first paterne and practise . It was not coena stataria , aut ambulatoria , but accubitoria , which Christ and his Apostles celebrated : not a standing or walking , but a sitting supper . But to returne to kneeling , I conclude with the words of Calvin , who sayth , That they are sure that they swarve not from Gods commandement , who take the sacramement as God hath commanded without adoration . They have the example of the Apostles , who prostrate not themselves but took sitting . They have the practise of the Apostolicall Kirks , &c. And of Beza against Harchius , k So like , as when the LORD truely to be adored as God , and as God and man at table did institute this holy Supper , that the disciples arose , to the end that falling on their knees , they might receive that bread and wine out of his hand : and so like as the Apostles were ignorant h●● to deliver to the Kirks the manner of celebrating these mysteries . It is objected first ▪ that if this argument be go●d then the minister should teach sitting , because Christ taught sitting . But the case is no alike . For the Lords supper is a rituall action , and a visible object is presented before the communicant . Christ taught us by his example , how to behave our selves in such a case . Next , Christ taught sometime standing , sometime sitting , according to the opportunity of time and place . He sate in the mount , Mat. 5. he stood in the plain , Luk. 6. Paul stood up and made his exhortation in the synagogue , Act. 13. He that prophesied stood up , 1. Cor. 14. 30. as Cajetanus doeth collect . l The originall word signifieth , that the other prophet who was not in the act of prophesying , was sitting , not sitting by . Lastly , this objection may be retorted upon themselves , That seeing Christ and his Apostles and all teachers and hearers in all ages afterward , did not preach or heare preaching kneeling , we can have no warrant to do it . If not at delivery or receiving of the word , then also not at the delivery or receiving of the sacramentall elements . It is objected next , that Christ and his Apostles sate not at the paschall supper alter our manner of sitting , and that it was rather a lying then a sitting , as the originall words anakeisthai and anapiptem do import ? It hath been answered already m that it was not totally lying , but partly sitting , partly lying , and translated sitting , not lying , by the English translators . Yea the holy Ghost doth expresse this same gesture also by the word sitting in the originall language , Ezech. 23. 41. That kind of gesture , ( whether brought in among the Iewes by the Romans or Persians , or if it was as ancient as the dayes of David or Salomon , as some do collect out of 1. Sam. 9. 22. Prov. 7. 14. 16. Cant. 1. 12. it is not materiall ) succeeded in the roome of upright sitting , and hath given place again to the same , as answering analogically to it . It was in Christs time the received manner of sitting , and no further is required of us but to observe the received gesture of the countrey , where we are . It is also to be observed that anakeisthai and anapiptein are not the proper vocables to expresse this kind of gesture , as Athenaeus doth testifie . n Beza in Math. 8. 11. sayth , that anaclinesthai is put there for cataclinesthai the proper greek vocable of this gesture . Farther , howbeit in a private parlor a small number did sit after that manner at the first paschall supper , yet it is no way probable , that in the Christian assemblies afterward in Corinth , Ierusalem , or else where , they sate after the same manner . For howsoever there is mention made in ancient writers of houses of 60. 80. or 100. beds , that was not common , but peculiar to princes and great men . Plutarch o noteth it as a vice in a man to build houses for 30. supping beds , or above . Shall we then think , that the Apostolicall Kirks had the use of such houses for their meetings , or that the Lords supper could be celebrated in such a form in their numerous assemblies . It is thirdly obiected , that if we be bound to the imitation of Christ , and his Apostles gesture by as good reason we shall be bound to the imitation of the time and place ; that is , to celebrate after supper , and in a private house . It is answered that the circumstances of time and place of the first supper were onely occasionall , and the occasion of them was vnavoydable because of the law of the passe over . But the gesture might be easily changed by Christ without violation of Gods law , namely seeing the paschall supper was ended . It was a easie to them to goe to their knees , as to the Aegyptian Naucratits after they were set downe to their feasts , when they began to sing hymnes to their gods . But our Lord would keep the same forme at the Eucharisticall supper , which hee kept at the paschall . Our Doctor sayth , that the Apostles retained these circumstances , and changed them not . I answer , if that were true , we have no reason , nor warrant to doe otherwise . Next , if the Apostles retained these circumstances upon occasion , and not for imitation , upon necessitie , & not voluntarily , then he hath gained nothing . For we deny not , that in times of persecution , or when occasionally there falleth out any necessity , we may celebrate in the night , and in a private house , where the Church is assembled . The Apostles would not have been suffered to celebrate the supper in the temple , as sometime they were overseen to teach . Next , it was not so fit for the celebration of the Lords supper , as for the preaching of the word . The first was ordeined onely for the beleevers : the last , to convert also unbeleeving Iewes . Thirdly , there is no likelihood that they celebrated ever at night . For howbeit at Troas Act. 20. it were granted to have been celebrated at midnight ; as some do call it in question , yet who seeth not , that it was then d●layed to that time , not because it was the usuall time , or for imitation of the institution but onely upon occasion . The Apostle being to depart , did continue preaching , and so that action was continued . The Centurie vvriters doe not affirme , that the Corin●hians did celebrate after supper , but onely say videtur , that it seemeth so . But Chrysostome p affirmeth the contrary , that they did celebrate in the morning . It is sayd Act. 2. 46. that they continued daily with one accord in the temple , and breaking of bread from house to house . Pa●ae●s sayth , q that the Apostles did not adstrict themselves to the evening , but occasionally ministred the Supper , sometimes in the day time , as Act. 2. 46. sometimes late in the night , as Act. 20. whereby they shew that the time of the Supper is indifferent . Defence of our second Argument . TO the due ministration of the Lords Supper there is required a table , whereabout the communicants are to be placed . If a table , then also a table gesture ; kneeling is not a table-gesture . Therefore kneeling is not a fit gesture for this Supper . A table is so requisite to this action , that from a table this supper hath received one of the scripture names , that is , to bee called the Lords table , to distinguish it from common tables . As it is called breaking of bread , because that rite was usuall in the celebration of this sacrament . By this reason , sayth the Doctor , it should be celebrated at evening , because it is called the Lords Supper . It is true , that in our language , this word , Supper , signifieth onely the evening meale , but not so in the originall . For the word Deipnon in ancient Greeke writers signifieth indefinitly the repast that a man taketh any time of the day , yea suppose it were before the rising of the sunne , as may be seen in Ho●●er the Greek Poet. The banket or feast w●●ch Luk. 14. is called Deipnon , is called ●●●th , 22. ariston . Cas●ubonus r observeth 〈◊〉 of Photius , that Paul called this Sacramentall ●anket Deipnen , according to the 〈◊〉 of the word in Pauls time ; meaning that all ●an●ets were called Deipna , howbeit they were not 〈◊〉 the end of the day . He confirmeth this in the 〈◊〉 following , when hee sayth , that the ●asts of idolatours in their temples were also called Deipna not Arista . Read Concilium Ancyranum , where yee shall also find these idolatrous feasts expressed by this word deipnon . The word which was ever used to signifie that which we call Supper , is dorpos , or dorpon . Casaubonus giveth also this reason of the name , That it is called a Supper , rather then a dinner , because of old they dined sparingly and supped more liberally , to signifie the plenty and liberality of this feast . Other allegoricall reasons of this name I omit . To returne then , not onely was this feast called the table of the Lord , but also it had a table indeed , not onely in the Apostles time , but also many ages afterward , both for consecration and distribution . Now it was not a money-changers , or writers table , but mensa conviv●alis a feasting table which Christ and his Apostles used , and not without some profitable consideration . For a Table was counted sacred of old by the Ethnicks , and they thought the gods were present there at their feasts s , and likewise the Poets bring in sometimes their gods feasting at a table . There is a notable sentence of Ben Syra Mensa parata , sive posita cententio tollitur , the table being prepared and set , contention ceaseth , signifying that the communion of one table betokened reconciliation ▪ and loue . The Iewes say , that when some altercation arose in the house of Ishbosh●●h the son of Saul , the servant incontinen● spread the Table , and the altercation ceased If at prophane feasts , a table was counte● sacred , and a symbole of concord and fidelity , far more at this sacred feast , which is a banquet of Loue. Musculus therefore is not to be commended for his saucie censure of the laudable custome of the reformed Churches , where are , and hath been so many worthies : I will forbeare comparisons . Luthers testimonie set down by Musculus in that same place is memorable . Therefore Christ so instituted the Sacrament that in it we should sit at Table . But all things are changed , and the idle ordinances of men are come in the place of Divine Ordinances . Musculus himselfe on Matth. 26. 23. observeth in the ancient Proverb Mensam & salem non transgred● , that the Table was counted sacred , and a symbole of friendship . And deploreth the corruptions of our times , wherein neither the fellowship at the prophane , nor mysticall Table , maketh us mindfull of this dutie . And in his Common Places t he saith , that to a sacrifice belongeth an Altar , to the communication of the sacrifice a Table . A feasting Table then being granted , the gesture of Kneeling , being no Table-gesture , must be excluded in the act of banquetting , which is the proper use of the Table . The Christians under the ten persecutions , it is true , could not haue the commoditie of high tables , and seates a swerable . But it is neither the height , nor the matter that we stand upon . Whether the table be round , square , or extended in length : whether it be of timber , or stone ; of a bull hide , or a plot of ground : whether it be high or low ; the forme and ●ashion of a table ought to be observed , that the Communicants may communicate table-wise : Whether they convene in dens , or deserts ; in Kirks , or houses . Wine is one of the Sacramentall elements , and yet Volaterranus writeth that the Priests of Norway were permitted to consecrate in other liquor then wine , because wine could not be kept in that Northern Country . So a plot of ground whereabout men sit and feast , answereth analogically to the high ●able . As for private consecrations in time of persecution , like that of Lucianus th● Martyr who used his breast for an Altar , when he was in prison : or for keeping the Sacrament , and communicating a part , belong to the controversie of private consecrations , and private communions , to be enquired , whether they did right or not . Wee are now speaking of Assemblies , and Congregations , whether in time of peace , or under persecutions . See further of this second Argument in the answer to D. Resolutus . v Defence of our third Argument . CHRIST said in the plurall number , Take ye , eat yee ; not take thou , eat thou , in the singular number , as the minister speaketh to the communicant kneeling ▪ He produceth Musculus , saying that Christ gave the bread to every one of the Apostle● severally . But the same Musculus acknowledgeth that Christ gave the cup to the nee ▪ rest , and not to every one severally . Now as Christ sayd , take ye , drink yee all of this , so he said , Take yee , eat yee . Gabriel Bi●l x Swarez y the Iesuit , and Cajetanus z have devised another forme , which will sort better with the phrase of the Evangelists . To wit , That Christ did breake the bread in so many peeces , as there were communicants , layd them in a plate , and reached the plate to them , saying , Take ye , eat ye . And as for the cup , they acknowledge it was given onely to the neerest , and that the words were so spoken generally to all . The D●ct . saith , that Christ speake first generally ▪ Take ye , eat ye , and then he gave the bread to very one of them severally . Otherwise ( saith he ) Christ should have given the b●e●d before it was a Sacrament , meaning before hee had said . This is my bodie . But I would demand , if Christ said first generally , Take yee , eat yee , this is my body , if he said againe , Take thou , eat thou , this is my body , when hee gave to every one severally : as many of t●e schoolemen adstricting the power of cons●cration , as they call it , to the five words , Hoc est enim corpus meum , do feine , that Christ spake these words twice . Which Swarez refuteth ; a because it changeth the order of the ●●xt set down with so ●ull consent of Paul and the Evangelists , no reason enforcing them so to do . Or did Christ in giving severally , utter the Gregorian prayer , or what said he ? Likewise when he gave the cup , ●e behoo●ed according to his imagination first say generally ▪ Take ye , drink ye all of this , This cup is the new Testament , &c. and then give it severally to every one ; and then what said he ? Did he repeat the same words : or utter the Grego●ian prayer for the cup , or wha said he ? Is not this Popish shifting of the Doctors , violence done to the t●x● . As if the text were not cleer of itself , that Christ in the very act of giving did joyn the words of promise ▪ this is my bodie , to the element consecra'ed before by prayer , and then they eate of it . Swarez without any violence done to the text , saith better , agreeing with his div●ce of distributing the bread , when he saith b After the Lord had taken the bread , and blessed it , hec divided it insufficient number of peeces , and ordered them a the Plate , and reached them to his Disciples , saying the words of consecration , which being finished , every one received his own part , and communicated . What is further alledged by the Doctor against this third Argument , shall be answered in defence of the fourth reason , as in a place more convenient . The Doctor casteth by , in a dark corner , two of our reasons , as not worthy to be answered , or ranked in order , & number with the rest . First we say , that where kneeling is in use , the Sacramentall breaking after that ksgiving is not enioyned , so far as we can find in their Service books , when as other rites invented by man are injoyned . And for practise , Paraeus testifieth that the Lutheran Kirkis have it not , but have the bread cut in small pecces before it be brought to the hands of the Minister , which is not that Sacramentall breaking instituted by Christ. The Doctor ●aith that he and some other of his followes doe break the bread . But I would demand , if that be the common order of the Kirks where kneeling is in use . Next if it be a breaking in the own time , and place , that is betwixt the thankesgiving , and giving with these words , This is my body , as Christ gave it . For the Papists have a kind of breaking after all the words are finished . For belike it is heresie to breake it before they have said ; Hoc est enim corpus meum . The second reason disdainfully rejected by the Doctor , is this , that kneeling hath brought in a change upon the sacramentall word , changing the enunciative forme of the words , T●is is my body into a prayer uttered in the act of delivery of the el ments to the communicant , The body of our Lord Jesus , which was given for thee , prese●ve thy body and soule unto life everiasting . He bringeth in Perkins approring the m●tter of Doctrine conteined in this prayer . So doth Perkins many other heads o● doctrine cōcerning this sacrament . But where doth Perkins allow this kneeling , or forming any such d●ctrinall poynt in a prayer , to displace the comfortable words of the promise conceived by Christ himselfe . He sayth , that he and his fellowes utter the words of promise before the giving of the ●read , and in the act of giving use the prayer . But he speaketh without a warrant . Mr. ●alloway sayd , we shal say , Take this as a pledge 〈◊〉 Christs body , and that , sayd hee , will hold out all idolatrous thoughts , suppose yee kneele . And who appoynted that prayer to be uttered in the act o● giving ? There is no such ordinance in our K●●k ; The Doctor who will be conforme to English ●orma●ties , before ever he be enioynee , is not a rule to others . It is strange , that the worth●est preachers should be persecuted for kneeling before that all the rest of the formes belonging to it , or depending on it , b● brought in , without the which it cannot bee put in practile , It agreeth not with the Scottish forme , and the English hath not ye● been prescribed , But to come to the Doctor his forme . That is ou● question ; wherefore th● vvords of the promise are not uttered in the act of distributing , when the bread is given to the communicant , according to the order of the institution , a Christ himselfe did , but other vvords are put in their place . To reheare the vvords o● the institution , and the words of promise among the rest , may very well se●v● to shew what warrant we have out of the word to minister that holy action , but it is not t●e ministration it selfe , as Christ ministred that action . I wish it were well observed , that in the English service-booke the words of the institution are rehearsed in forme of a prayer to God , in a contnuall tenor with the prayer begun in other words before , just according to the order observed in the Canon of the Masse . And so the words are reh●arsed not to the communicants as Christ uttered them to the Apostles , but prayerwise to God , as the Priest doth when he offereth the sacrifice of the Masse , which is a great absurdity , and abuse of holy Scripture . There the words of promise are uttered in an enunciative forme , but to God ; as if there could be no consecration before the rest of the celebration , except these words be pronounced with the prayer . I dare be bold to affirme , that the sacrifice of the Masse had never entred into the Kirk , if this double action , one of consecrating with rehearsal of the words of the institution all at once , without the rites correspondent to the words ; another of distributing with other words , had not first entred . The first turned into sacrificing , the second onely remained to be called the sacramental service , or communion . Defence of our fourth Argument . THE communicants ought to distribute the elements to others , according to Christs precept , Divide it amongst you . This distribution cannot consist with kneeling . He alledgeth Fenner against this distribution , but impertinently : for he speaketh nothing against it . Beza is so farre from den●ing that precept , Luk. 22. 17. to be meant of the communion cup , that he are be bold to conj●cture the verses to bee transposed , and that this should bee their order , 16 , 19. 20. 17. 18. Luke applieth the protestation , that Christ will drink no more of the fruit of the ●●●e , to that same cup which he commanded them to divide amongst themselves . But that protestation is applied to the communion cup by Matthew and Mark , Math. 26. 28. 29. Mark. 14. 24. 25. It was therfore the communion cup which Christ commanded to divide . He alledgeth against this reason , Piscator in Math. 26. 29. saying , that it is no absurditie to think that Christ made that protestation twice , once of the paschall cup , and again of the communion cup. But writing afterwards upon Luke , he sayth , as being better advised , d that there is inversion of order to be observed in Luke , in so farr , as that part of the action , which concerneth the wine , is set downe vers . 17. and 18. before the action concerning the bread . For that these words are to be understood of the cup of the Lords supper , it is cleare sayth he , out of Mark. 14. 24. 25. who subjoyneth immediatly to the words pronounced of the cup of the Lords Supper , these words , I will drinke no more , &c. No Evangelist maketh mention twice of this protestation of not drinking more ; how then can men so boldly conjecture , that it was spoken twice , once of the Paschal cup , and againe of the Eucharistical ' Matthew and Mark make this protestation to be spoken but once , and that of the communion cup. Againe , if Christ had made this protestation concerning the paschall cup , how did he keep his promise , if he did drink after the paschall cup , of the Eucharisticall cup ? Hee sayth Musculus doubteth , if it may be assirmed , that Christ himselfe did eat , and drink , of the sacramentall bread , and wine . But he doubteth without reason . Doth not Matthew and Mark say , that Christ protested ●nene the communion cup , that hee would drink no more of the fruit of the wine after that . It followeth then that he drank of it . When the Schoolmen are to prove that wine is one of the sacramentall elements , they cannot find a proof in all the foure Evangelists , but in this protestation , e that hee will drink no more of the fruit of the vine . Gabriel B●el groundeth his proofe on this protestation , as it is set down by Luke , and collecteth , that neither the wine of apples , nor wine as it is in the berry , but as it is potable , is the matter of consecration in this sacrament . Doth not Musculus himselfe say , f I thinke there is no man will deny , that wine was in the cup. seeing the Lord sayd , Math. 26. Luk. 22. that hee would drink no more of the fruit of the wine , &c. Chrysoltome sayth , Ipse quoque bibi● ex eo , ne ●●itis illis verbis dicerent , Quid ? ergo sanguinem 〈◊〉 , & carnem comedimus ? & pertuba●entur . He drank also of it , lest hearing these words , they should say , What ? Doe we then drink blood , and 〈◊〉 ? and so should be troubled . And Hierom ●aith , g that the Lord was conviva , & con●●●um , comedens , et qui comeditur , the banketer , and ●e banket it seife ; he who did eat , and was eaten . Where to should I cite many old testimo●●● . The two ancient h hymnes , are suf●●●nt . He needed not to partake of this ●●●ment for himselfe , yet for example sake , ●o shew , what others should doe , hee communicated with his Apostles . Hee needed ●ot to have been baptized for himselfe , and 〈◊〉 he was baptized for the instruction of others ▪ It becommeth him , who inviteth others to a banket , to eat with his guests . Se● further in i Buc●nus common places . Hes sayth next , that Christ kept his promise , albeit he drank of the cup of the new Testament , after that hee drank of the paschall cup , but letteth us not see , how that should be . He protested , that that passover should be the last , he should eat with them in this mortall life , and this hee performed . He sayth he protested the like of the paschall cup , Luk. 22. and yet drank after that of the communion cup , but that is the very thing we deny : and we have already made manifest , that there was but once protestation made anent the cup , and that it was the communion cup. Further , this protestation was made anent the last cup ; but so it is , that the cōmunion cup was the last cup. k Christ alluded to the Canon , and custome , whereby it was not lawful to tast any thing that night after the last cup , the cup of ●praise . Christ foretelling his death , protests he will drinke no more of it , not that night onely , but not at all in this mortall life . The obaldus Meuschius l proveth that this protestation was once onely spoken , and that of the Sacramentall cup , by this same custome of the Iewes . Inde concludi potest , quod Iudaei panem . & poculum soliti sint distribuere , prorsus in sine Paschatis quibus distributis quicquam porro gustare ea vespera nefas erat . He not onely openeth up Hysteron proteres Lucae contin●um , the inversion of order i● Luk , and affirmeth the distribution of the cup ver . 17. to be meant of the communion cup : but also saith , therfore m it is likely , yea almost necessary , that the verses 17. and 18. were taken out of the institution of the Supper which ●odoweth , and were placed here by the negligence of W●uers . Howsoever it be , if there be not transposition of the verses , there is anticipation in the matter , and purpose it selfe . To the reasons and testimonies before alledged , and in Perth Assembly , and the answer to Doctor Resolutus , I adde onely the testimony of Swarez . ( z ) Howbeit these words , I will not drink , be related before the consecration , yet it seemeth to be done by way of anticipation : for Matthew and Mark relate them after the consecration . Seeing ●hen we have so many reasons , and such a cloud of witnesses , both of Papists and Protestants , the ancient Fathers , the Schoolemen , and moderne Writers , hat the Precept divide it amongst you , belongeth to he communion cup ; Kneeling in the act of receiving the Sacramentall elements cannot have place . It is true , when Christ said , drink yee a●● of it , hee required that one should not drink out all that was in the cup ▪ as the Priest doth in the Masse , but that every one drink of it . But this precept , divide 〈◊〉 you , import●●h further , that they should divide , and distribute it among them selves . Christ saith not , Let it be divided , or , I w●d divide it , but , divide yee it amongst your selves . When Christ gave the cup to th●●●rest , he took it not from him againe , to d●l●v●r it to the next ; n●r yet did every one s●t down the cup on the Table , that the next might take it up from the Table , but they reached the cup to the other . So was the last Paschal cup caried frō hand to hand . This last Paschall cup was changed into the Eucharistical , & when it was changed , it was carried from hand to hand after the same manner . Piscator o saith , that they reached the cup one to another , Bellarmine saith , Caiuem autem non fregit nec div●sit ipse discumbentibus . sed dedi● integrum ut unus alteri porrigeret , de Eucharist lib. 4. cap. 25. Christ brake not the cup ▪ nor divided it himselfe to the ●i●ters , but gave it whole , that one may reach to another . Swarez saith p hee applyed not with his own hand the consecrated bread to the mouthes of the Aposties , but onely offered the plate to them , and t●ey tooke it with their own hands . which u more evident in the cup , in these words , Take it and divide it amongst you . It was carried therfore by the Aposties own hands from one to another . Seeing therefore this is acknowledged , not onely by Calvin , Beza , Piscator , Bellarmine , Swarez , Walterius , and many moe both Popish and Protestant Writers , that , divide it amongst you , concerneth the communion cup , we may not heare without any gaine-saying , that it is indifferent , whether the Ministers or the Communicants , distribute it . For if Christ commanded the cup to be distributed by the Communicants , who hath authoritie to make it indifferent ? But when it is made indifferent to open a doore to superstitious and idolatrous rites to enter in , then is Christ Precept most of all to be observed , If the cup should be divided by the Commumunicants , then is it like that the bread should be divided also , seeing Christ said of the br●ad , Take yee , eat yee , in the plurall number . See Piscator in Matth. 26. He saith q It is probable that the Lord brak the bread in two parts , and gave one of them to him that sa●e neerest to him on the right hand , the other to him , that sate on the left , and that they reached in order to the neerest . B●za , Tossan●s Hospin●anus , Tindall say the like : Mornaeus , Sibrandus , and others , extend the Precept to the bread also . The reader will finde them already all●dg●d in Per●● Assembly , page 41. 42. 43. and ●he answer to Doctor Resolutus , page 8. 9. An●logie requireth that the Communicants should distribute the bread as well as th● cup. And it were not seemely to see the Communicants distribute the cup , and the Minister to goe along to minister the bread . That the cup should be divided by the Communicants is sufficient for our Argument against kneeling . For it excludeth kneeling 〈◊〉 receiving the cup. If we may not kneele , when we receive the cup , should we kneele when we receive the bread ? I bel●●v that there is no man so absurd , as to think it . This rite of the Communicants dividing the elements , say we , hath a profi●●●le use , in that it is an interchange amongst the Communicants of tokens of l●ue and amitie . Hee answereth that the Primitiue Kirke had another meane , to entertaine love , and friendship , to wit the Love-feasts . Let the taunt which he borrowed from Gardinerus be here retorted against himselfe . He hath his mind in patinis . Iude saith that the false Teachers were rocks , or spots in the feasts of charity feeding themselves without feare . They would have wished that world to last ever . Doeth he think that the Love-feasts were to remaine , as long as the Sacrament of the Supper ? They are worn● long since out of use , and no trace of them left , saving that when the solemnities of the Masse are ended some bread is distributed to the poore , as Bullingerus reporteth . There is also some footst●p of them , as some doe think , at fu●erals . Wee point out a rite commanded , which should endure , seeing it was commanded , he leadeth us to another temporarie custome . s The guests in evill bankets of old , entertaining others courteously reached a cup of wine to others , which cup they called , Philotesia , Metonymicallie , because it was a symbole of loue and friendship , which name a man may justly impose 〈◊〉 the cup of the holy Supper of the Lord , saith St●●k●us . There be other tokens of love in the Supper it selfe , without the Love-feasts ; yet one token should not justle out another . We cannot be too much remembred of this duty . To drinke of one cup betokn●th friendship , but to reach the same cup also to others expresseth this duty in a more lively manner . Defence of our fifth Argument . KNeeling , say we , maketh many communions in one Congregation , in the place of one , without any necessity : wheras if wee keeped the right order , wee needed not to doe so . This addition without any necessity , he leaveth out , and impugneth the rest . We set to that addition without any necessity , because some Congregations are so populous , that they cannot communicate together in one day . Neither doe I thinke that any reasonable man will allow Congregations to be so populous , that they cannot communicate together in one day . That P●rishes should be of so large extent , and Congregations so populous , is rather to be reformed as an abuse , then to be allowed . So the addition of that clause , without necessitie , is onely made in respect of the corruption of the times , not of that order which should be . Our Argument is grounded upon the Apostles precept , 1. Cor. 11. 33. Where 〈…〉 brethren when ye come together to eat , ta● 〈…〉 another . He sayth , that this text is alledged impertinently , because the Apostle by these words would redresse a certaine abuse which was in the Church of Corinth at their love-feasts , willing the rich to ●ary for the poore . This is just the answer of the Rhemists upon this place . Hee exhorteth them say they , to keep their sayd suppers or feasts in unity , peace , and sobriety , the rich expecting the poore , &c. I content me with Fulk his answer . The words that follow ( if any be an hungred , let him eat at home ) doe declare manifestly , that this expectation , or tarying one for another , is to receive the communion of the Lords supper , and not to the eating of their love-suppers , which were ch●efly to relieve the poore , that were hungry . And bringeth the testimonies of Photius , Chrysostome , Theophilact , Primasius , Ambrose , and Hierome , to this purpose . Ambrose upon this text sayth , He sayth that they must tarry one for another , that the oblation of many may bee celebrated together , and that all may be served , and if any bee impatient , hee may bee fed with earthly bread at home . That you come not together to iudgement , that is , that you keep not the mystery so , as you bee worthy to be reprehended with offence , Hierome or some other under his name , upon this same place sayth , Because none taried for other , that the offring might be made in common , therefore they came together , not unto sanctification , but unto iudgement . Bilson t citeth Augustine to the same purpose : yea Augustine affirmeth , that the Apostle speaking of this sacrament , sayth , For which cause brethren , when you assemble together to eat , expect one another . And againe , v he citeth these words of Chrysostome , x Paul calleth 〈◊〉 the Lords Supper , which is received in common , with one consent of all assembled together : for untill all communicate and bee partaker● of that spirituall food , the mysteries once set forth , are not taken away , but the Priests standing still , stay for all , yea for the poorest of all . The particle therefore knitting he 33. verse to the verses preceeding , maketh it manifest that this precept is to be referred to the Sacrament . See more of this point in Perth Assembly y . He saith that we may communicate Sacramentally in divers Parishes , which I thinke no other man ever affirmed . For howbeit they communicate together spiritually , as all Christians doe in the remotest parts of the world , receiving the same spirituall food signified in this Sacrament . Yet they doe not communicate together sacramentally , but who receive the Sacrament together . Cartwright , writing against the Rhemists , speaketh well to this purpose z The Apostle , 1. Cor. 10. 17. meaneth the communion of those that in one Congregation , or Church , eat together , and not of the communion of those that receive the Sacrament in another Church , it is evident , for that hee placeth the seale of this communion in eating all of one bread , and at one table : wheras they that communicate in another Congregation , or Church , communicate not of one table or bread with them that are farre removed , no more then they , that celebrated the Passeover in divers houses , were partakers of one Lamb or Kid. For notwithstanding that Christ ( who is the Lamb and the Bread ) be but one , yet the outward matter of the Sacrament cannot be one but many , according to the number of places , wherein the Sacrament is ministred . See more in this place , and in 1. Cor. 10. 17. See also Fulk in these places . And whether onely the twelue Apostles did communicate at the first Supper , see Cartwright and Fulk on Matth. 26. 20. This sacramentall communion of one Congregation was expressed yet more lively , where they dranke of one cup , and eat of one bread . The Doctor himself● alledged before a a saying of Musculus , wherein he approved their forme , who used but one cup to signifie the Mysterie of one and the same bloud , wherof all the faithfull do drink alike , yet not condemning the custome of those Churches , which use moe cups in the Lords Supper , because of the multitude of the Communicants . Neither do I think on the other side , that others will condemne those who use but one cup. But to place a greater necessitie in one cup , then in one bread , cannot be commended . They had of old , in some Churches , one bread , as well as one cup , one in number , of one masse , unum unitate numerica sive physus per partium continuationem , and not one in morall conjunction of many peeces , as many dishes are called but one banket . And this one masse or loafe was unbroken , or cut in peeces till the Minister had first blessed ; and for this use they had a knife called Sacra ●a●cea , as Iewell observeth . b Where also the Reader may finde many testimonies of t●●● one bread , whereunto I refer . This old custome declareth that sacramentall communion cannot be extended so farre , as the Doctor would have it . See more of this argument in the two former Treatises . Defence of our sixth Argument . KNeeling taketh away the resemblance of a 〈◊〉 : because ●h●t guests invited to a banket kneele not in the act of ba●ketting no not at the banket of a Prince . It is called a Supper , and in what respect it is so called , we have alreadie declared in the defence of the second Argument . Hee saith that the analogie betwixt the two feasts standeth chiefly in eating , drinking and making merry . It is standeth chiefly and not onely in th●se , he reasoneth not to the purpose . He discourseth upon the perpetuall feast which a Christian hath inwardly , and of that glorious and solemne feasting in heaven , which is not doubted of . He saith , that there is great difference betwixt the spirituall feast of the Sacrament , and a common corporall banket ; this also is not de●yed . He saith , hee who entertaineth ▪ us at this banket is not a man , or earthly Prince , but God and man ▪ and his entertainement is spirituall serving for the soule , that bee giveth himselfe to be the food of the soule ; that Calv●n will have us to think it the Supper of the Lord , and not of men . All this is true ; and hath been already answered in the two former Treatises d We acknowledge both the Giver and the Gift , but beside we acknowledge , that honour whereunto hee hath advanced us , that so great a Prince will entertaine us , not as servants any longer , but as friends ; and this advancement he hath expressed in the Symbolicall Supper , representing our spirituall advancement at the spirituall Supper . Hee who inviteth us , it is true , is not a simple man , like an earthly Prince , but God and Man ; but that setteth forth the greatnesse of our dignity . The food whereon we feed is not earthly , it is true , but that ministreth matter of greater joy to us . But the manifestation of his will and pleasure , is not to be obstued in the outward resemblance of the feast , seeing it hath pleased his Majestie to set forth his neerenesse and communion with us by the formes of feasting . In the old Law , the Lord sate between the Cherubines , and eat of the sacrifice ( to speak after the manner of men ) at his Table , to wit , the Altar , which is so called , Malach. ● ▪ 12. Ezech. 41. 22. and the people eat of the remaines of the peace-off●ings before the Lord at their Tables . Christ God and Ma● set forth our spirituall feasting , and communion with him in the forme of a feast also yea , hee took a part of the Paschall feast and translated it to that use . Whatsoever bee the excellency of the spirituall feast the outward resemblance thereof being s●● forth , under the forme of a banket , ●o● under the Law and under the Gospell , gesture competent to the outward resemblance should be chosen ; Kneeling was never used in any nation to this purpose . It to be observed also , that their Argument smell greatly of reall presence , or of a g●n●rative force , and vertue in the Sacraments . They speak , as if we had never received Christs body , but when we receive the Sacrament , and as if Christs body were present . The holy Mysteries , saith e Iewel , doe not begin , but rather continue and confirme this incorporation . As soon as ever we began to beleeve Christs body was given to us . The Symbols when they are added to the Word , while the Mysteries are celebrated , I doubt not , saith f Martyr , serve very much for assurance ; for they seale the promises . But that they make Christ more present to us , then hu Word and Promises doe , I utterly deny . Christ hath set down a forme , how we should conforme our gesture at this Feast , to wit , according to the sacramentall manner of taking , which is common to all . The spiritual is proper to the faithfull . See more of this Argument , in the answer to Doct. Resolutus . Defence of our seventh Argument . THE seventh is almost coincident with the former . So it pleaseth him to divide and rank our reasons . Kneeling is not a fit gesture for a guest invited to a banket ; It obseureth the fellowship , whereunto he is advanced . He perverteth our reason very perversly , against his own conscience , as if wee smelled of Arrianisme ; and meant that wee are equals with Christ. A simple reader may smell in this stinking flower of his , grosse popery , and in some poynts grosser then in a common Papist . Doth every one invited to a Princes table , think himselfe equall with his prince . Hee gathereth as perversly , as if we thought , h●t wee should not bow our knees to God the ●acher , o● his sonne Iesus Christ : when as we say , that in the very act off a●●ing , wee are acting the persons of guests , not o● supplicants : and therefore in the outward resemblance of the feast , a competent gesture should be used . In time of p●ayer we act he persons of supplicants , and then a fit gesture in such an act is used . His own instance re●●●eth himselfe ▪ for the 24. Elders , who are sayd to ●all down before him that sitteth on the throne , were seen at the first by Iohn , sitting about the throne , clothed with white raiments , and crownes of god ; Apoc. 4. He sayth that Christ did not institute this supper to resemble to us that glory which shall be revealed . Musculus , whom he often citeth , but never for the main povnt , sayth , h And in our supper there is a type of the supper●●●●m● , and of the table of the Lord , whereof Luk 22. I app●ynt you a kingdom , as my father hath appoynted me : that ye may eat and drink at my table , in my kingdom , and sit on thrones . Iohann●● Alasco i often maketh it figurative of that Supper of glory . The Bishop of Spalato sayth the like . k The Kirk speaketh this way of that mystery , sayth Swarez the Iesuite , O sacred banket , in which Christ is received , the memory of his passion is celebrate , the mind is fi●●●● with grace , and a piedge of our glory to come is given to us . Aquinas sayth , m that it is not only signum rememoratiuum , a signe forcommemoration of Christs passion , which is past , demonstratiuum , demonstrative of a present benefit ; but also prognosticum , id est , p●aenunciatiuum futurae gloriae , foretell●th our glory to come . Yet doe we not urge any such type , as i● this supper were ordained to that end , or as if it were typus destinatus , but onely we count it amongst typo● factos , because Christ alludeth to it , Luk 22. 29. when he promised another feast in heaven . But this all men doe , they make it a figure of a thing present , to wit , of the spirituall feast whereat the soule is feeding , when we partake of the outward symboles . And when we ascrive any signification to our sitting , we say not , that it signifieth our sitting in heaven , but a present rest , and ease of the soule admitted familiarly to the spirituall table , where Christ dineth and suppeth with it . n Defence of our eighth Argument . KNeeling before the sacramentall elements is Idolatry . The Papist in his kneeling intendeth to adore Christ bodily present by transubstantiation . The Lutheran , by consubstantiation . The chiefest of our opposites will not have us to be curious to understand the manner of Christs presence . For sayth Hooker , All things considered , and compared with that successe , which truth hath hitherto had by so bitter conflicts with errors in this poynt , shall I wish that men would more give themselves to meditate with silence what we have by the sacrament , and lesse to dispute of the manner how ? The Bishop of Rochester commendeth the simplicity of the ancients , who disputed not whether Christ were present Con sub , in , or trans in the supper . What is this but to permit every man to adore upon what intention he pleaseth . But let the formalist be as free as may be , both of the Popish and Lutheran conceit , yet he is guilty of Idolatry two wayes : First , in that hee kneeleth by direction before a creature . Next , in that he doth kneele for reverence of the sacrament . As for the first , suppose it were true , that they kneeled not for reverence of the symbols , yet there is no difference betwixt them , and the more tollerable sort of Idolaters , Durandus , Holcot , Alphonsus , Mirandula , and the rest in their worshipping of Images . The Doctor sayth here , and againe pag. 55. that they worship not Christ in the bread , nor by the bread , nor the bread it selfe , but directeth the worship of their hearts and bodies immediatly to Christ in the heaven . So sayth that finer sort of Papists , that the cruc●fix , or any other image is not either the materiall , or formall , the totall , or partiall object of their adoration , but that they direct immediatly their worship to Christ , or the Saint . He bringeth in Martyr , pag 74. saying , o For there both by words and visible signes , we are stirred up , both to acknowledge , and to worship Christ himselfe . So sayth Swarez , p that the image is not in their opinion , objectum quod , the object of their adoration , but onely at the presence and sight of the image , the person represented by the image , is called to remembrance , that the image is an occasion , a mean and signe stirring up a man to adore the principall person represented , and that before it he worshipeth the principall after the same manner , as if he were present . For to direct worship by the image , is in their sence no other thing but to direct it immediatly to the principall , before the image , as Bellarmine declareth . q The ●●mboles are then to the kneeler , objectum a quo s●●nificative , sayth Doctor Morton , r a signifying object to move the heart , and consequently the body to adoration . No more is the image to these Papists , and their adoration is as abstract from their object , as the kneeler is from his . But , sayth the Doctor , there is difference betwixt images , and the sacramentall symbols . The first , are the invention of men , and forbidden to be used in the worship of God , the other are Gods own ordinance , and commanded to be used in his worship : and cōfirmeth this his saying with the testimonies of Martyr ; which needed not . For we deny not , that they are commanded to be used in Gods worship , as the worship of God is taken in a large sense , for his publick worship , and all the parts therof , the preaching of the word , ministration of the sacraments , &c. But they were not commanded to be used in the worship of God , as it is taken in a strict sence , in statu accommodato ad adorationem , for adoration properly so called , to fall down before them , and worship Christ absent . The force of this argument must be this . Whatsoever thing God hath commanded to be used in his publick worship , we may lawfully fal down before it , and worship God by way of adoration properly so called . The sacramentall symbols are commanded to bee used in Gods publick worship : Therefore we may fall down before them and worship God. The weaknes of this argument is seen in the proposition , which I hope , they will not maintaine . If the Iewes had fallen before every significant object commanded by God to be used in time of divine service , they had continually committed Idolatry . P. Martyr professing in Oxford at that time , when kneeling was enjoyned to pacifie the Papists somewhat , who had made some stirres , pretending that the Sacrament was prophaned ; was loath , being a stranger , to contradict the prescribed order , and his great friends , who called him to that place . He was forced afterward to defend , what he had written before , and through the importunity of Gardiner his adversarie , was driven to plaister the English adoration , with such speeches as cannot be well allowed . But even then , when hee was excusing , he was wishing it were not , and was ever warning them of the danger of it ; and l●st , after the experience of the miserable revolt of England , he uttered his minde very freely in an Epistle to the Polonians . His testimonies shall be cited in the own place , howbeit in a part , some of them be already cited in the answer to Doct. Resolu●us , and therefore I proceed . When we alledge a principle out of Perkins , That und●● the new Testament it is idolatrie to direct our worship to any creature , or place ; and in speciall to the bread on the Altar , or in the hand of the Minister : he granteth that Paraeus saith in effect as much But saith he , they speak against the Papists . And so much the worse , say I , if others be guilty of the like fault . It is Papistrie Superstition , and Idolatrie , against which they write , wheresoever it be . And it is Papist●y , Superstition , and Idolatry , whereunto at this present , wee oppose our selves . He ●aith that ●●elcatius writeth , that Christ is to be ●●●●ed in the Mysteries . But doth hee not tell how ? To wit , that the eyes of our faith are ●o be lifted up to heaven : and the same say we , and do more often inculcat● the same , then our opposites . What is this to the prostrating of our bodies , whereof T●●lcatius did not dreame ? He saith they k●●●l● not as the Papist doth , when the bread is carried in procession , or at the elevation , but when they receive the bread : when as it is notoir that they kneele a long space , before they receive . But let it be so , that they kneele onely when they receive , do they not kneele before it , when they receive it ? What matter of the length , or shortn●●se of the time ; or the act of receiving ? If it be unlawfull at any time , even for a moment , or in any act . God never ordained , that any act of his service should be performed with any sinne , but rather in case there lay such a necessity on a man , that he cannot performe service to him without sinne , that he should omit his service . For God will not accept of sinne in no case . Next , why will they make scruple to kneele at the elevation , seeing it is then consecrated ; it is objectum a quo significative ; it is in the ministration of the Mysteries , in the time of Gods publick worship . God forbid , that we see the day , wherein he and his fellowes may do this without controulement . Suppose the Formalist did not commit Idolatry in bowing before the creature by direction , yet he committeth idolatry , in that he kneeleth for reverence of the creature . For to kneele before a creature , because of a reverent estimation of it , is to adore it . Because kneeling in religious worship , is ever the gesture of adoration . The formalist kneeleth for reverence of the Sacrament , and the sacramentall actions , taking , eating , drinking . For kneeling is enjoyned in the Kirk of England for reverence of the Sacrament , as the Ministers of Lincolne do prove in their Abridgment . Conformity with England is intended . Therefore kneeling for reverence of the Sacrament is intended . Next kneeling is enjoyned by the act of Perth , for reverent and due regard of so divine a Mysterie , as is the Sacrament . Seeing therfore the publick intent is to kneele for reverence of the Sacrament , let no man deceive himselfe with his own private intent ; for his act must be interpreted before men according to the publicke intent , and before God he shall be guilty , not onely of idolatry , but also of dissimulation . Otherwise he may go to Rome , and take kneeling Corpus Christi , out of the Popes own hand . Thirdly , this private intent , must either be for reverence of the Sacrament , or else with prophannesse , and mocking of God. For put the case he be praying in the act of beholding , hearing receiving , eating , drinking ; he cannot , nor should not be praying all that time , and performe these actions also , as he ought to do , but sometimes he must have his senses , the members of his body , his mind exercised otherwise then in prayer , to wit , outwardly beholding , taking , eating , drinking ; considering inwardly , what these signes , and rituall actions do meane . If in this time he be not praying , and yet kneeling , he is either mocking God , not caring for what respect he kneeleth ; or else he kneeleth for reverence of these symbols , and actions , whereabout and wherin he is exercised . But the truth is , that the short ●jaculations of the heart , wherof we shal speak afterward , may consist with any other actions , either civill or religious : but a set or continued prayer , cannot consist vvith any other actions , either civill or religious , except the gestures of prayer themselves , whether a man stand , sit , or kneele . If a man should be praying on his knees , and in the meane time be eating his meat , vvould ye not thinke , that that man vvere either mocking GOD , or kneeled for reverence of his meat , and made an Idoll of it . Ye will say , the case is not alike : for the one is consecrated , and holv , the other is but common . Is not then , the kneeling at the one , and not at the other , for reverence , holinesse being the reason , wherfore a man doth kneele . As the King is the person honoured ut quae , and the Royall Dignity is the reason ut qua , wherby h● g●t●eth that honour . So the bread is objectum quod , the object which is adored ; the holinesse of it in that it is consecrate to signifie his body , is quo the reason , wherfore we kneele before such an object . With what face then , can men say that they kneel not for reverence of the elements , and actions employed about the elements ? And this is more then I think a Papist will do to the crucifix● : for except h● be a praying to Christ before it , he may well b●ck , but he will not kneele ; but here he kneeleth because he believeth he is taking and eating Christs very Body , and so he is consonant to himselfe : the Formalist is not so , but misapplyeth the Popish adoration . It is objected first , that we uncover our head , why may we not also bow ou● knees : I answer , that we uncover our heads in the time of this action , as we doe at the hearing of the Scripture read , which we do for veneration , not for adoration . For in this Sacrament CHRISTS own words are heard , and his actions , which were divine and holy , reiterate , and therfore we owe reverence or veneration , but not adoration for reverence , no more then at the hearing of the scripture read . For as Chrysostome sayth , s As the words which Christ spake , are the same which the priests now pronounce , so is it the same oblation , the same baptisme : all things doe so consist together in the faith . And again , t that voyce was once pronounced , but it giveth firmnesse to this sacrifice through all the tables of the world to this day , and to his comming again . This veneration given to the word , and symbols in so holy an action , redoundeth to God himselfe , or Christ the author and institutor : for they are reverently respected for their sake , and therfore in the reverent usage of them , God is reverenced . As he that giveth almes to a poore man , is said to doe it to Christ , because he doth it for Christs sake , and honoureth Christ in the poore man. But in adoration God will have no mediate creature to goe betwixt him and the worshipper , howbeit he would pretend , that it is done for his sake ; as all Idolaters doe pretend . Kneeling is the gesture of the high and divine worship , which the schoolemen call cultus latria , and never given in Scripture to any other , in religious worship : howbeit the Papists have given it also to inferiour creatures , which is their vile idolatry . It is not sufficient to say that in our adoration , non sistendum est in symbo●● , we must not rest upon the symbols , when as our adoration should not light up●● the Symbols , or glance at them : for God will not have a glance of his worship bestowed upon any creature . It is objected next , that when the meate is set on our Tables , vve uncover our heads , and do say grace . I answer , There is a relation here between God and the meat , but not a relation of vvorship , either from the meat to God , as if our vvorship did passe by the meat , and determine in God , or return from God , and determine in the meat . The meat is the subject vvherupon vve desire Gods blessing to be bestowed before vve use it . And therfore vve use the gestures of prayer , vvhich are used in blessing of other things , that is , vve stretch out our hands over our meat , or use the like demonstrative signe of the creature , vvhich vve desire God to blesse . Or sometimes vvithout any such indicant signe , vve expresse our selves with these or the like vvords , Vpon these thy good creatures , &c. When persons were blessed , or consecrated , if one , hands vvere layd upon that one : if many , then the Priest listed up both his hands , as high as his shoulders , toward or over them , and blessed all together . So is it in the blessing of the meat , o● any other creature . There is a relation o● a blessing from God to the meat , but no● of vvorship from God to the meat . Yea ● say further , that in all these blessings , either of persons , or other creatures , vve never read that the blesser kneeled down before that creature , vvhen he blessed , but rather behaved himself as superior unto it , vvhether ● vvas meat , or drink , or any thing els . ● know not one instance to the contrary in ● the Scripture . Put the case there were , y● after the meat was blessed and sanctified t● our common use , in the taking , eating , drinking ; what people never so barborous , did ever kneele ? See more of this eighth Argument in the two former Treatises . Defence of our ninth Argument . VVEE say , that we should eschew all shew of conformitie with the Papists and idolators . But kneeling in the act of receiving the sacramentall elements , we are in shew conforme to the Papists . He telleth us ; that we are conforme with them in many Articles of our faith ; we and they agree in many points of doctrine● but therein we are conforme to the truth , and true Apostolicall Church . They possesse some points of truth which we doe , as a theife doth a true mans purse ; or a Pi●ate the ship of an honest Marchant . He ●aith they kneele for one end , and the Pa●ist for another . It is not the end , but the ●ite ; not identitie , but likenesse , wherof we ●re now speaking . If Christians had decked their houses with Laurell , and greene ●oughes upon the festivall dayes , wheron the Pagans decked theirs , against the 73. Canon of the Councell of Bracara , how●eit there had bene no intention to honour the gods of the Pagans , yet they could not ●ave bene excused ; because they decked their ●ouses after the same manner , and at the ●●ne time . We might bring in a multitude of Iewish and Popish Rites , if the different intention might be a sufficient warrant for us . God made his people as unlike the idolatrous Nations as might be . And so should we be as remote from all Papisticall ceremonies , as may be . P. Martyr in an Epistle to the Polonians sayth , x that rite in the administration of the Sacraments is to be embraced , which is most of all , and furthest removed from Papisticall toyes , and ceremonies , and commeth neerest to that puritie , which Christ and his Apostles used . Further , we differ not in one generall end , to wit , adoration , but we misapply that which they do . For they are employed about their God , as they think , when they are taking , eating , and drinking . And the Formalist is employed about bread and wine consecrate to an holy use : which are meere creatures even in his own conceit . It is conformity with all the true worshippers o● God to kneele in prayer : but not to kneele before the sacramentall elements . Defence of our tenth Argument . WEE say that kneeling in the act o● receiving the sacramentall elements , suppose it had bene indifferent , or lawfull at the first invention of 〈◊〉 ▪ yet seeing it hath bene abused , and polluted with the vilest idolatry , that ●ver was ▪ it ought to be removed , and no monumen● thereof left ; farre lesse should it be restored where it hath bene out of use these threescore yeares by past , and cast away as a menstruous cloath . He telleth us that the Ark was in the Philistimes hands : that the gold , brasse , and Iron of Iericho was taken into the Lords treasure , and other like instances . The Arke was Gods own ordinance . The silver , the gold , the brasse , were not idolatrous , but the civill goods of idolaters . What God hath instituted , the abuse of men cannot take away : What belongeth to the idolater , not being idolatrous , not having state in the idolatrous service , if it may serve to some necessary , and profitable use , may be retained , the abuses being purged . But kneeling hath state in Gods service , and both had , and hath state in idolatrous service , and is of no necessary use . When we say that Ezekiah brake the brazen Serpent in peeces , howbeit it was Gods own appointed signe , and reserved for a monument of his mercy 700. yeeres : and that kneeling was not appointed of God : He telleth us , we are not bound to imitate the fact of Ezechias in the particular circumstances . It is not from the breaking of it in peeces , or the manner of abolishing it in particular , that we do reason , but from the abolishing of it in generall . So that kneeling be abolished , and altogether removed out of that place of divine service , we shall not contend for the different manner . He saith , the use of the brasen Serpēt ceased : The use wherefore it was first instituted ceased , but the other use , to be a monument of Gods mercy , ceased not , and might have continued longer , if it had not beene abused . He saith kneeling shall have a profitable use so long as the world standeth . True : but not , kneeling before the elements of the Sacrament in the act of receiving . He saith Ezekiah brake the Idoll , but reserved the burning of Incense to God : So they have broken in peeces , the idoll of Reall presence , but reserved kneeling to Christ. But we say , that he abolished the burning of Incense not simply , for it was a part of Gods service , but burning of Incense before the brasen Serpent . So we crave not kneeling simply to be abolished , but kneeling before the elements in the act of receiving . y Defence of our eleventh Argument . KNeeling in the act of receiving , is dangerous , being an occasion and provocation to idolatry . He sayth , we called it before idolatry , and now onely an occasion or provocation to it . We call it so now in a new argument : first giving and not granting that it were not idolatry . Next , we say , it is dangerous , because it is a provocation to another kinde of idolatry , beside that we spake of before , to wit , the grossest sort of worshipping the transubstantiated bread , or Christ bodily present . He sayth , we are prone to prophannesse as well as idolatry . But we should not give dangerous provocations , either to the one , or to the other . He sayth , the Belgick Kirks making a Canon against kneeling for feare of bread worship , feared where there was no need of feare : for it hath been used in the Kirk of England without any such danger . Mr. Cartwrights report in a matter of fact , will get credit even with his adversaries . He sayth , That in divers places the people have knocked on their breasts , and holden up their hands , whilest the Minister was in giving of it , and not onely those who received it , but also those who looked on , and were in the Kirk . Peter Martyr after the revolt of England in Queen Maries dayes , writing to the Polonian Ministers . ( a ) Let the evill seed and rotten roots be plucked up at the first beginning : for if they be neglected at the first ( I know what I speak ) they are more hard to be taken away afterward . And this is to be seen unto , as in the sacraments , so specially in the Eucharist , that it be most sincerely done . For there are there , beleeve me , pestilent seeds of ●dolatry , which except they bee taken away , the Church of Christ will never be beautified with pure and sincere worship . Let not the sacraments be con●emned , as empty and voyd signes : and on the other 〈…〉 ▪ let not men give greater honour unto them , then their institution will suffer . And before that time , even then when he wrote against Gardiner , he often fore warneth of the danger of it . b Vt , quod mihi videtur , dicam , ad evitanda superstitionum pericula nolim hoc tempore . adorationis externae signa in Eucharistiae perceptione adhiberi , utut non ad symbola panis & vini , sed ad ipsum Christum in coelis regnantem derigerentur . Howbeit they should direct their worship , not to the symbols , but to Christ ; yet he sayth there is danger of superstition in it . This was the best that ever Martyr could make of it , for throughly he could never digest it , and in that Epistle to the Polonians he is more free . Where he testifieth upon his own experience , what such pestilēt seeds of idolatry have wrought . I know what I spake , meaning no doubt the revolt of England : and who knoweth if there were the like triall , what the formalists would doe . So howbeit Papists are hardened , and increase to the feeling of all men , yet all the danger is not seen not felt , till the time of triall come . Beza sayth , c Adoration in the very act of receiving , how dangero 〈◊〉 it is , it being that which hath opened an occasion to breadworship , from whence at last Satan cast men down headlong to transubstantiation , the matter it selfe maketh manifest . And in his eight Epistle he sayth , that the event , and lamentable face of the Kirk , doth more then sufficiently teach us , how hurtfull it is ; and commendeth these Churches which have abolished it , with no lesse care , then other apertas idolemanias manifest mad idolatry . What need I cite many testimonies , when as all the Divines in well reformed Kirks do think the same ; and yet he will say , that the Belgick Kirks feared where there was no need of feare . At last he telleth us , that a Synod in Pole made standing or kneeling indifferent , but sitting they condemned . That Synod was a confused or mixt Synod of sundry sorts of professors , some adhering to the Augustane confession , some to the Helvetian , some to the Bohemian . Next , they thought that the Arrians had been the first authors of sitting after the reformation , when as both the Scottish and Belgick Churches at that same time , and many yeares before , did use the gesture of sitting ; and as worthy a Polonian , as that Church bred in his time , Iohannes Alasco , a Polonian Baron , wrot before the holding of that synod many years more amply , and more earnestly for sitting , then any other man els , and did put it in practise in the kirkes , where he bare office . So it was in them a grosse ignorance in a matter of fact , which was so publick in the view of all men . Thirdly , howbeit there was at that mixt Synod a great number of Lutherans , yet they consent with the rest , that no man should be urged to kneel ; because it was neither the will of God , nor custome of the purer Kirk to censure , or punish godly men for externall rites . The Lutheran , yee may see , is more favourable in this poynt , howbeit he maintain Christs bodily presence , then these who would seem to be of our own profession . d It is to be marked , that in this place the Doctor esteemeth bread-worship to be no error in the foundation . Defence of our twelfth Argument . KNeeling in the act of receiving , say we , is will-worship . He sayth it is no part of Gods worship properly ; and therfore it cannot be will-worship . This followeth not : for will-worship is of sundry sorts ; as when a man inuenteth a new kinde of service to God , which hee never commanded ; or when he misplaceth that vvhich God hath commanded , and useth it vvhere he will ; or vvhen that , vvhich is not in the own nature vvorship , the user maketh it worship in his own conceit and opinion . Next , it followeth not , because that kneeling is a signe of vvorship , that therefore it is not worship properly ; or because sometime we use it , and sometime not : for howbeit it be a signe of the internall adoration , yet is it the matter it selfe of externall adoration ; for by it we do not onely signifie the affection of our heart , but also honoureth God , either in secret , or before men . For he that adoreth , honoureth ; and we honour . God not onely with our spirit , but also with our body . As the Doctor himselfe said before ; we direct to God , not onely the worship of our hearts , but of our body : When wee pray without kneeling we give spirituall vvorship , vvithout determination of that particular bodily vvorship at that time : but vvhen vve pray kneeling , vvee cojoyne the bodily , and spirituall worship . Thirdly , it is not the kneeling outward onely , that we call will-worship , but that also wherupon kneeling doth usually attend , that is set and continued prayer . For we say , that in the act of receiving , there is not the proper time and place of set and continued prayer ; wherof we shall intreat in the own place . To pray then , is Gods worship , but to pray in an unfit time , to displace any other part of God worship , is will-worship . Defence of our thirteenth Argument . VVEE say , that kneeling entred into the Kirk under Antichrist : whether Honorius was the first deviser of it , or not , we regard not as a point materiall . It appeareth that Honorius decreed onely an inclination , or bowing of the super our bulk of the body at the elevation , but not kneeling . If he ordained so much to be done at the elevation , it is likely that in the act of receiving , kneeling was either then also ordained , or come in a little after . But whether before , or after , is not the chiefe question . It is sufficient , that it was not in use in the Kirk of God for a 1000. years , or before the time at least , when the Antichrist was at his height . For there is not one expresse testimony in all the ancient Writers for kneeling in the act of receiving , except some counterfeit worke ; yea , not so much as in any counterfeit work , so farre as we have yet seen alledged , except in one Cyrillus . The censure of Moulins upon these Catechismes of Cyrillus is marked and set down already in Perth Assembly e . I adde the censure of the Bishop of Spalato , who saith , f that the Catechismes which go abroad under the name of Cyrillus Hierosolymitanus , are to him greatly suspected , for they smell of farre posterior times : and he setteth down the reasons of his judgment . Beza saith , that kneeling in the act of receiving , brought in Popish bread-worship , and transubstantiation , because , it may be , he gave some credit to Cyrillus ; but it is very likely that it came in after the opinion of the reall presence , and transubstantiation . For as I have said , there is not a testimony we can heare of , yet alledged for kneeling , within the space of a 1000. yeares . And suppose that kneeling went before the opinion of Reall Presence , or Transubstantion , yet even then it was , ( and no other wayes it could be ) the Formalists idolatry , preparing the way to , or rather drawing on the worshipping of Christ as bodily present , or the bread transubstantiated into his body . For I have already declared , that kneeling in the act of receiving , eating and drinking , cannot be but idolatrous . Many grosse corruptions were in the Kirk before the opinion of the Reall Presence , or Transubstantiation prevailed . Seeing then it came in under the Antichrist , whether should we follow the Antichrist , and his Lawes , or Christ his holy Institutions . Defence of our foureteenth Argument . KNeeling in the act of receiving is scandalous to many . He saith that wee ought to do our duty , though men be never so much offended , otherwise the scandall is not given , but taken : our duty is to obey the ordinance of the Kirk made anent kneeling , and not to offend the Kings Majesty . Here ye see first he opponeth offending , that is greeving or displeasing the Kings Majestie , to offending , that is , giving occasion to his brother to fall in a grosse sinne , and so to distroy him , for whom Christ died , so far as in him lyeth . Next suppose that kneeling in the act of receiving the sacramentall elements , were not a sinne , both in disordering the right manner of celebration , and also in that it is idolatry ; yet it is a matter of actiue scandall , in that it hath a shew of evill , and giveth occasion to our brother to fall into that evill , wherof it hath a shew , to wit in bread-worship . For a mans doing is the cause of anothers fall , two wayes , per se , of it selfe , or per accidens , through the default of another onely , who is ill affected , and taketh occasion to offend , even at good things . The first is actiue scandall , the second is passive . In the active , sometime there is intentio operantis , an intention in the doer to draw another to sin : sometime there is without any such intention , onely conditio operis , such a manner of doing , that of it selfe it giveth occasion to another to fail . As when a man doth such an act , which is an inducement to sinne ; as when a man committeth publiquely a sinne , or that which hath the shew , or likenesse of sinne , saith Aquinas . This shew of idolatry that is in kneeling , suppose there were no more , is an inducement and occasion to others to commit idolatry , & hardneth the Papist in his idolatry ; It is an active , not a passive scandall . We must not omit a necessary duty , suppose others unjustly take offence . But kneeling in the act of receiving is not a necessary duty , but such a deed as is inductive to scandall . The Doctor ' saith that it is a necessary duty to obey the ordinance of our Superiours , and not to withstand the Authority . No man denyeth obedience to be due to the Magistrate , or Superiour , suppose others should take offence , for that were mat●ris proxima scandali , the neerest and immediate matter of the scandall , to deny that lege cominum , by the common law , the law of God and men ▪ Magistrates and Superiours should be obeyed . But lege particulari by a particular law made of any particular matter , wee are not ever bound to active obedience ; as when he commandeth to sinne , or do any thing that hath the shew of sinne , or is apt to breed scandall ; like as kneeling in the act of receiving hath proved by the event , or experience both of the ages before and at this present . Neither is in this same case obedience passive denyed ; and so the Morall duty of obedience is fulfilled . Daniel would not desist from opening his windowes toward Ierusalem not withstanding of the Kings edict . The commandement of the Magistrate cannot make a thing , which of it selfe is scandalous , and hurtfull , not to bee hurtfull , but rather by the strength of his authoritie maketh it more scandalous and hurtfull , then it would be . But none of our Formalists will deale in earnest with the supreme Magistrate , and tell him that he committeth active scandall in laying a stumbling block before the people , and therfore sinneth against the LORD . The Nurse that left a knife vvith the child found dead at her returne , could not be free of blame ; but the Nurse that layeth downe the knife , is farre lesse to be excused . Ez●kias removed a passive scandall , to vvit , the brazen Serpent : For the brasen Serpent vvas not an active scandall . Seeing therefore there is passive scandall in this kneeling , it is sufficient cause to remove it , suppose there vvere no active . Will the flattering Formalist then bee instant vvith the Magistrate to remove , or rather not to reinduce this passive scandall , and follovv the example of good Ezekias . For this invention of man , hath beene , is , and is still likely to be abused superstitiously , giving and not granting that of it selfe it vvere not idolatry . But our flatering Formalists care more for their formal coats , then the hazard of many thousand soules . Againe , it is to be remembred , that our superiours cannot free u● , or drive us from our oath taken by their own consent . Can they make us sweare the one day , and drive us to perjury another day . Last , it is no lawfull ordinance , which was made at Perth , as all our arguments doe evince ▪ neither vvas that meeting a lawfull and free Synod , but a Null and pretended Assembly , vvhich they are never able , doe vvhat they can , to defend . The Doctor fayth , he feareth some Ministers do cause the people to take offence . Surely , if they were not constant in their doctrine , and practise , as they have professed these many yeares , they would cause the people take offence at the vvhole doctrine , vvhich they have taught , and to call it in doubt . Let them alone sayth he , they be blind leaders of the blind . Certainly , vvho vvill be lead by this vvorthy vvork of the Doctors , I affirme he is either a temporizer seeking a cloake for his back-sliding , or els he is blind , led by a blind Doctor : or if he be not blind , he is blinded vvith avarice and ambition , or hath a part of both . Defence of our fifteenth Argument . HE maketh us an argument of every thing , wherewith we exaggerate their fault . We say , that Bellarmine argueth a priori from the real presence for adoration ▪ and againe , a posteriori from adoration for the reall presence . And if it bee lawfull to kneele at the receiving of the sacrament , it is lawful to kneele before images . He sayth , We may fal down before the symbols , which we have already refuted . He sayth , that the Papist worshipeth Christ , & the image with one worship , Christ and the Eucharist as being one . What is that to the purpose , that the idolatry of the Papist , and of the formalist , is not all one in every respect , seeing he misapplieth onely the popish adoration , as I have sayd before . Bellarmine sayth not , that Christ and the image is to be worshiped with one vvorship after one manner : for Christ is to be vvorshiped vvith that high worship called cultus latriae , and that properly , the image of Christ improperly , and per accidens ; as he that adoreth the King , adoreth him and his purple robe at one time with one vvorship , but after a divers manner . So in the sacrament they adore Christ and the species together with the same vvorship , but not after the same manner : for they worship the accidents and species , onely per accidens , vvith that vvorship vvhich they give unto Christ , as in the coadoration of the Kings throne , or his robe , when the King is worshipped . But the formalist kneeleth for reverence of the elements , not per accidens , but perse , howbeit propter alium . Now to kneele for reverence is to adore with that gesture , which in scripture is used in religious and divine vvorship to be given onely to God. Defence of our sixteenth Argument . THe ancient Kirk received not the communion kneeling . Vpon the Lords day it was the custome to stand , and that for a thousand years , even in time of publick prayer . He sayth , that howbeit in time of prayer they stood on the Lords day , to testifie their profession of Christs resurrection , yet at the celebration of the supper they might have kneeled . I ask then , was it more needful to testifie their profession of Christs resurrection in time of prayer , then in the act of receiving the elements . It was that day , that they observed vvith such a rite , because Christ rose on that day , and not a part of the day . The Canons and testimonies for not kneeling on the Lords day , some of them make mention of the time of prayer , because otherwayes at other times they kneeled in time of prayer . Some vvithout any particular mention of prayer time , or more generall . And therefore Zonaras vvriting upon the sixt Councell holden in Trullo , Can. 90. forbidding h to bow the knee from the ●●ening service on Saturday , to the next evening tide on the Lords day , sayth , Medio illo tempore nullo modo in genu procumbendum esse denuntiat . It is intimate , that i● that meane time no wayes they should fall on the● knees . When at any time mention is made of prayer in particular , it is because it vvas the proper and onely time of kneeling on other dayes . Tertullian likewise sayth , i that it was counted unlawfull to adore upon their knees on the Lords day . Iustiuus Martyr sayth , that vvhen they vvere beginning this action , they arose , and stood ; and vvhen prayer vvas ended , did communicate . The Doctor sayth , it may be , that how beit they arose , and stood on their feet , that they communicated kneeling . He hath not so much as any appearance out of Iustinus vvords , and yet vvill answer , It might have been done with kneeling . Further , they cannot produce one testimony out of authentick antiquity , to prove that they kneeled ; howbeit vve produce testimonies for standing , as the ma● of vvho● Eusebius maketh mention . H●●●th , howbeit they kneeled not in the act ●f receiving upon the Lords day , yet it may be that they kneeled on other dayes . Y●● again it may be , and no presumption , no proofe alledged . Our testimonies are generall for every day . Eusebius example maketh mention of no day in particular . Chrysostome l addeth a reason , vvhich cannot agree with exception of times . Let us stand ●embling and in feare , with our eyes cast , down , in ● renewed soule , making a moane without a voyce , ●●●o●●ing in our heart . See you not these who stand beside a sensible , corruptible , temporall , earthly King , how unmoveable and unstirring they are , not ●eaking , not casting their eye this way or that way , &c. Tertullian speaking of some , who ●ought , that in case they took the Sacra●ent upon a fasting day , their fast was bro●en : he assureth them on the contrary , that their fast was the more solemne . m Doth the Eucharist loose , or rather binde your devotion ? Shall not your station be the more solemne , if ye● stand at the altar of God ? For after yee have received and reserved the body of the Lord , both are kept whole , both the participation of the Sacrifice , and execution of your devotion ▪ that is , your fasting , sayth Pl●ssie , ●● be that thereby it should be broken . And Baronius by S●●●●●o in Tertullian , sayth , is understood 〈◊〉 fasting Seeing they fasted not on the Lord day , as ye have already heard out o● Tertullian , it followeth that they stood 〈◊〉 the ●ct of receiving upon other dayes also . The custome of the orien●al Kirks yet not d●●u●●d to this very same day 〈◊〉 a proofe sufficient , that in the ancient Kirks they stood . As for the standing in time o● publick pr●yer , it was not enioyned as 〈◊〉 fi●●est gesture of prayer ( for upon other da●● they kneeled in time of prayer ) but onely upon the Lords day were they appoynted to stand in prayer , for signification of their ●or for Christs resurrection . The custome o● standing in the act of receiving , was not unversall for a long time ▪ for in many places they ●a●● , as well as they stood and w●● so fa●●e in imitation of the first Supper , that they communicated at evening , and ●om●● 〈…〉 Th●● costome was observed by m●ny 〈…〉 day . At last it was restrained to the anniversary day ( called Coena Domini 〈◊〉 the third Councell of Carthage , which ●●●●ome yet remaineth at th●● day , upon th●● anniversary day with the Monkes of S●●●● Bennets order . Chrysostome also speaketh of sitting , when he sayth , o And doist thou also this , when thou sittest at the table of the Lord , in that day , wherein thou wast deinzed to touch his flesh with thy tongue . In Iustinus time , the Deacons dispensed both the bread and the wine , to the communicants . I would then demand two things : First , if they pronounced any words , when they delivered the elements . Long after Iustinus time we know they did when as the Deacon sayd , The blood of Christ , the 〈◊〉 of life , which was an abuse authorizing the Deacon to speak to the commu●●●●● in that act which was the duty of 〈◊〉 Minister . If they did not so in Iustinus ●●me , did the communicant kneele , when he received the elements from the Deacon , without any words pronounced . Next , seeing the Deacons dispensed the elements to the communicants , whether before that time in the Apostles dayes , did the Minister dispense the elements out of his own hands , or not . It is not likely , if that had been their office , that they would have transferred that office to Deacons Deacons ministring at tables for the love-feasts , were the s●on●r imployed to minister to the communicants sitting at tables in the time of the holy action . And from ministring in common , they came to particular dispensing to every one severally . Thereafter words were put in their mouthes . At last they were made halfe Priests , and got power to teach and baptize . To conclude , howsoever the ancient kirk kneeled not in the act of receiving ; their other customes , of standing , and turning the due celebration of the supper into a forme of Iewish sacrificing , as Calvin sayth , o and many other corruptions , which entred in very soone , are not to be followed of us . Not long after the Apostles dayes , sayth Calvin , the Supper of the Lord was defiled with some rust , but this is the malapertnesse of men , which cannot containe it selfe , but must ever play and toy foolishly in the mysteries of God. Defence of our seventeenth Argument . WEE say that in the act of receiving the Saciamentall elements ; we should meditate , and consider the analogie of the signe , and the things signified ; attend with our minds , exercise our senses , because of the externall Symbols , and rituall actions , wherabout they are employed ; and that it is not a fit time of solemne prayer , and thankesgiving , and consequently that in the ect of receiving wee should not kneele . He formeth his second Argument flat contrariwise in this manner . In worshipping God with solemne prayer and thankes giving we may lawfully kneele . In the act of receiving the Sacrament wee worship GOD with solemne prayer and thankes giving . Ergo , in the act of receiving the Sacrament we may lawfully kneele . We deny the assumption , for the reason already alledged , to wit , that it is not a fit time of solemne prayer and thanks giving when men have their outward senses , and members of their bodies outwardly , and the powers of their soule inwardly otherwise employed . He proveth his assumption , both here , and in his second Argument after this manner : We should meditate on Christs death ; We cannot remember of his death , except we remember also that by his death life commeth unto us ; we cannot remember of this , without remembrance of our own misery . The remembrance of our miserie ministreth matter of prayer : Therfore the remembrance of Christs death causeth prayer and thanks giving : praver , that by his death we may have life ; thanksgiving , for the benefit of redemption . Ye see the whole force of his reason dependeth upon the duty of remembrance of Christs death . Now Becanus the Iesuit saith q That divers wayes we may remember of the benefit of redemption , which Christ hath conquered to us by his death . First , in participation of the Sacrament of the Enchartist : Next , in reading the Gospell , where his death and passion is described . Thirdly , at the sight of an Image , which representeth him and his Passion . If therfore at the sight of a Crucifixe the Doctor be put in remembrance of Christs death , should he blot out so good a thing out of his mind ? If not , how then can he remember of Christs death , but he must also remember of his miserie , & the benefite gotten by his death , and so burst forth in that very time , and act ( for so doth he reason ) into prayer , and that kelgiving . To say , that we are forbidden to performe that duty before a crucifix , is to grant that we ought not , and lawfully may not bow down , whensoever we remember of Christs death : And it we may not doe it before a ciucifix , by his own grant , we say we may not do it , when there is any other , or the like impediment , as there are many . For howbeit we remember of Christs death when we are most busied in our worldly affaires , yet we must not burst forth into lelemne prayer and thanks-giving . When the historie of the Passion is read , we are put in remembrance of his death ; and yet in the act of hearing that Hysto●e read , we must not burst forth in solemn prayer and thanksgiving , and kneele ; but he that hath eares to he are ought to heare . In the act of receiving the sacramentall elements there is like wise impediments , that we may not burst forth in solemne prayer and thanksgiving , and kneele in the very act it selte of receiving . First , the solemne prayer and thanks-giving ●ar not co●sill with our other imployments of the senses and members of the body , and powers of the soule . Next , we cannot adore before a creature , how beit consecrated . For as we have sayd , the elements are not ordained of God to be used in statu acccmmodato ad adorationem , to that endtnat wee should pray on our knees to God before them . When the crucifix , or any other image is condemned in the second commandement , all other creatures for the like use are condemned . He saith , if a man fall down on his knees where the Idoll is , praying against the idolatry committed in that place , no man seeing him to take offence : or if he will turne his face from the Idoll he doeh not unlawfully . He doth unlawfully three wayes . First , in that be kneeleth where he needeth not to kneele ; for kneeling is not a necessary a 〈…〉 an t on prayer . Next in that he cast th 〈…〉 lfe into a temptation wilfully ; for the Lord hath forbidden worship before Images , not onely publique , as if it were to eschew scandall ; but also in private , because they are dangero is provocations , and enticements to idolany . 〈◊〉 a man should go and lye down in the bed with the Hariot , and give her the defiance , hee sinneth notwithstanding . Thirdly , in so doing , he were but playing the foole , and offering but the sacrifice of a soole , how beit he had a Doctors hood . But wee vvill not insist in this instance of his , seeing it is not pertinent to our purpose ; for vve are novv speaking of a publike and voluntatie vvorship vvithout any protestation contrarie to our fact . Against the impediment of our senses , and thoughts othervvise employed in the act of receiving , he object ▪ th● that the minde may comprehend divers things together , and that the heart may be touched vvith divers affections at one time . There is no man doubteth of this , it being taken in a right sense . For the soul of man hath sundry povvers and faculties , vvhich concurre to the mutuall help of other : one povver removing impediments out of the vvay , that another povver may vvork the ovvn operation the more easily : one power being subordinate to another ; and the superiour by some influence applying the inferiour to some worke . Sundry and divers powers of the soule , and Christian graces , are working together in our religious exercises . But our question is not of one action , or exercise , but whether the same power of the soule at one time , and yet durable , work in divers actions , and exercises . The Schoolemen dispute concerning Christ , whether in reaching and giving the bread to the disciples , hee did both offer a sacrifice , uttering the words of consecration , as they call them , and reach to them the bread , without any distraction of minde . They say , that not , Physica duratione , & concomitantia metaphysica , sed mor●li tantum , that he first uttered the words and offered , before he gave the bread in their hands , and there was two actions one succeeding another according to physicall consideration , howbeit morally both made but one action . There is in the act of receiving presupposed two actions , one of mentall prayer , another of communicating , that is , taking , eating , drinking . Mentall prayer is either a short ejaculation of the soule , which endureth for a moment , and is called by the Divines , transitoria vel jaculatoria oratio : or else it is durable and permanent , and is called oratio continua . As for the first , there is no action so laborious , or earnest , or worldly , let be religious , but it may consist with it , without distraction of the soule from that action , Etiam in medio strepitu , & clamore hominum , In the midst of the noyse and clamours of men , saith l Chrysostome . For these momentanean , and transient acts require not permanent attention . Not onely momentanean petitions , but every godly motion , and elevation of the mind , is called by the divines , by this name of mentall prayer . These require not , nor cannot , because of the action with which they are mixed , have geniculation to attend them . For geniculation during for a certaine time must attend upon a permanent action of prayer , and not upon a transient , This transitorie ejaculation may , and doth consist with the taking of the Sacramentall elements , eating , and drinking , seeing it may , and doth consist with all other our actions , even taking , eating , drinking , at our common meales . It is the permanet action of mentall prayer which we deny , can consist with the act of receiving , eating , drinking . The understanding cannot in one continued act be employed in a continued operation , about another action during the same time without distraction , and consequently without unreverent behaviour . If a man were speaking to a Prince , and mind all that time another thing , if it were possible , it were unreverent behaviour especially if his behaviour were manifested by some outward signes , and employment about other actions , howbeit otherwayes commendabl● . Our opposites must either confesse , that during that act of receiving , eating , drinking I mean not onely the soule , but one power of the soule , As for example the intellectuall faculty is exercised by a permanent operation in the action of prayer during the time of their geniculation , and also at the same time , the same faculty of the understanding is exercised by a permanent operation in another action , considering the analogy of things sensible with things invisible , according as the symbols , and every rite ministreth occasion of meditation , which is the carefull inquisition of the soule . And so confesse that they doe both a thing unpossible , and unseemly , or els , that one action succeedeth another , and that geniculation is in respect of both , which is idolatry . Yee suppose the first were supposed to be true and possible , that both the permanent actions must consist together , yet were it also idolatry . For mentall prayer should be concealed at all times in publick , and ought not to be expressed by signes and gestures of prayer outwardly : farre lesse in the place , where it cannot be done without idolatry , or a shew of idolatry : for otherwise the three children might have bowed before the golden image : and Nehemias , when hee stood before the King. Defence of our eightenth Argument . KNeeling bringeth in a private worship , during the time , and act of another worship , which is publick . He telleth us of the abuses of some places . For it is no good , and comely order , that whilest others are communicating apart , and the minister speaking to them , chapters should be read ▪ & P●●lms song by the congregation , but the mi●●●●er ought first to d●si●● from speaking . Wala●●dus Strabo saith , s We beleev , that of old ●he 〈◊〉 fathers did offer , and communicate with s●●ence ; which we yet observe upon Easter Saturday . Howb●●t all cannot conven●●ntly communicate at one table , yet when others do communicate , and reap their private and particular fruit , the action should be so ministred , that s●me publick fruit may in the mean time re●ound to others who have not , or have already communicated . Defence of our ninteenth Argument . WE are bound by our oath to keepe the purity of our profession , both in doctrine , and policie , and to withstand to the uttermost , all corruptions ●●●n●d by our K●●k , either in the first or second confession of faith , the first or second ●ook of discipline , acts of parliament , and ●cts of generall assemblies , under the danger of damnation in the fearfull day of iudgement . Let the temporizer and the formalist keep the next Christmas with this fearfull execration . Discipline is changed , and the forme of government to another kinde of policy , and not acts of circumstances onely . Our oath was not made of matters indifferent , but of things unlawfull ; and suppose indifferent , yet not as indifferent , but as scandalous , dangerous , and apt to provoke to superstition and idolatry . The oath is handled already at large in Perth Assembly . Answer to his ten Arguments for kneeling I Have no will to spend another sheet of paper on them , therefore I will be short . To the first : All our former arguments proue this kneeling not to be indifferent . Sitting we think not so necessary , as that there could not be a sacrament without it , but to the due ministration of the sacrament we think a table-gesture necessary . As for the gesture of sitting , we think that the example of the first supper , seconded with the practise following , should be equivalent to a precept , seeing it is so taken in other matters of policie . Howbeit to sit be not in the Categorie of actions , yet it necessarily presupposeth local motion , vvhich is an action . And Christ cōmanding them in these words , Doe this , comprehended not onely deeds , but also words , and the whole forme of the celebration , as if he hadisayd , celebrate this supper , is yee see we have now celebrated it The rest of the confirmation of this Arment hath been answered in the defence of our first , second and sixth arguments , and the two former treatises . His second and third arguments are answered in our seventeenth argument . The sensible manner of giving in the sacrament , is one of the chiefe reasons , wherefore we should not kneele ; least we seem to adore the means when vve are in the very use of them . And as for the spirituall manner , we receive these same things in the word one by one , as vve do in the sacrament , howbeit outvvardly the vvord sound generally to the eares of all . We uncover our heads , when the scripture is read not for adoration , but veneration , whereby vve discerne betwixt it , and the voyce of men . To kneele vvhen the vvord is read , is to adore in the time of another action , and confound them , or rather to omit the duty of hearing vvith such attention , as we are bound to ; or else to adore the word it selfe , which is idolatry , or else to mock God , and his publique worship . Of this we have spoken sufficiently in the seventeenth Argument . Yea , further , suppose it were lawfull to kneele at the hearing of the Word read , it is not lawfull to bow down before a creature in the Sacrament . To the fourth Argument : a table-gesture we hold necessary to the due ministration , suppose sitting in speciall be not so necessarie , it followeth not kneeling is as necessarie , as sitting , because kneeling is no table-gesture ; the rest is answered in our 1. 2. 6. 7. Arguments . His fifth Argument is answered in our 1. and 2. Arguments . His six● is answered in our first Argument . The gesture of Christ at preaching and prayer , was variable ; and therfore we may v●ry . His gesture at the Pa●chall suppers , and at this last Supper was one , and in a rituall action requiring some competent gesture . The seventh Argument is answered in our 16. Argument . That the Ancients changed sitting into standing , was done without good reason : Their liberty of changing that , and many other things in the Sacrament , drew on at last the abominabl Masse , and the breadie God. I● the Church now should take greater liberty , and change from siting or standing to kneeling , as they did , it were but to proceed from worse to worse . For there is great difference betwixt change of one Table-gesture into another , and a change of a Table-gesture into a gesture of adoration . The eighth Argument is answered in the 8. 9. 1● . 11. Arguments . To the ninth , Howbeit the Lutheran thinketh that Christ is not to bee adored in the bread , out of the use of the Sacrament ; yet in the use and in the act of receiving , they kneele ; because of their opinion of the reall presence of Christs body . The rest hath bene answered in our 11. Argument . The tenth doeth not conclude for kneeling , and impugneth sitting as thoug● urged necessarily by us . When as we onely ground upon Christ , and his Apostles sitting , and other rites , the necessitie of a Table-gesture , not to the essence of a Sacrament , but to the due ministration of that action : that the rest of the commanded rites may be performed , which cannot be performed with a gesture of adoration . Sitting wee thinke ought not to be changed , no not into standing , without some waighty consideration of some urgent occasion , because it was the gesture of Christ , his Apostles , and the Apostolicall Kirkes ; it is the ordinary gesture of guests at feasts , and resembleth best the familiar accesse of the soule to the spirituall Table . As for types of our Supper in heaven , and sitting at it , we have answered in the defence of the seventh Argument . VVHat I have omitted in the answer to his ten Arguments , is either not worthy of answer , or already answered in the preceeding defence , as also in the two former treatises . FINIS . Pag. 2. in the Marg. quosque for quo●sque . pag. 6. at for as . pag. 32. obstued for obscuted . pag. 60. or for are . Notes, typically marginal, from the original text Notes for div A17572-e180 a Annal. tom . 1. an , 34. num . 44. Vnde quod dicit Matthaeus , coenantibus autem eis accepit Jesus panem , & benedixit , & quod Marcus a● , & manducantibus illis accepit Iesus panem , & benedicens fregit : idem est ac si dixisset , recumbēubus illis . b De Eucharist lib. 4. cap. 27. c Tom. 4. l. 3. c. 2. Quavis autē●otū Sacramentū post coenam institutum fuerit , in ipsius tamen coenae fine institutum est , eum adhuc discumberēt , & manducarent . Nam manducarunt ●bos alios quosq●e ad institutionem ●oelestes ●bi ventum est . Ideoque Matth. & Mar. a●unt , mand●cantibus ipsis effectum esse hoc Sacramentū . Adhuc enim in inducabant , cum Dominus accepit panem , benedixit , & fregit . d Exercit. 16. p. 511. Paulus ●otam illam Corinthiorū actionē , quae sacro & cōmuni convivio constabat ; a potiori parte vocat Coenam Dominicam . Tom. 1. An. 57. Num. 130. Corinthios autem inter coenandum miscentes sacra cōmunibus , quod correxit Paulus , Eucharistiā sumere consuevisse . Au. epist. 118. ad Ianuariū affirmat . e Num. 136. scriptū a Philone convivium sacris videtur admixtū quale illud Pauli ad Corinthios . f Obedience pag. 461. g De origine error ▪ circa coenam cap. 4. Vnde nimirum ritus ille ad nos dimanavit , quo vel bodie in Cathedralibus ecclesus & monaster●s Benedictinorum in die Coenae Domini ante parasceuen Coena Domini palam & sp●endidius celebratur . Nam Evangelium Iohannis 4 Diacono publice praelegitur , & dulcisstma illa colloquia Christi , quae abiturus cu● discipulis habuit , recitantur : interim ordine dispositis mensis convivae assident , panem azimum frangentes , & calicem invicem propinantes , & in totum veteris coenae vestigium praeferentes . h p. 12. 27 ( i ) Instit. lib. 4. cap. 17. S. 35. k Contra Harchium . Scilicet , quū ipse adstans ad mensam Dominus , vere adorandu● qua Deus , & qua De●● & homo simul coenam instituebat , surrexerunt singuli discipuli , ut ●●genua procumbentes , panem illum & vinum illud ex ipsius ma●● acciperent : & ignorabant scilicet ipsi Apostoli quo ritu deinceps celebranda mysteria ecclesijs traderent . l Audientes sedere , prophetantes stare significat dicendo , Quod si alij sedenti . m P. A. pag. 38. ●ol . pag. ● . 6. n Lib. 1. cap. 18. o Symposia 5. p Homil. 7. ●n 1. Cor. 11. q De symbol . & ritib. eucharist . p. 152. Neque Apostoli ad tempus vespertinum sese adstrinxerūt , sed pro occasione caenam administrarunt , alias diurno tēpore , ut legere est , Act. 2. 46. alias intēpesta nocte , ut act . 20. Quo sacto satis ostenderunt tempus coenae per se esse indifferens . Notes for div A17572-e860 r Exercita● . p. 511. Hoc ▪ ut videtur , significans , priscu temporib . omni●● convivia fuisse appel● la●a deipna , etiam quae non fierent , in fine di●i . s An●e focos olim longis considere mensis Mos erat , & mensae ●redere adesse Deos. Ovid. fast . 5. t De coena Domini pag. 345. Sacrificio competit ara , communication● sacrificu compet it mensa . v pag. 16. ●8 , 34. 35. Notes for div A17572-e1100 x Lect 3● . in Can. miss● y Tom 3. p. 702. 90● . z In Mat. 26. a Tom. 3. p 702 vbi nu●la ratio cogit , non oportet ( ordinem tex us ) mutare ●raesert●● cum ab Evangelistis . & Pa●lo tanta conse●sio●e observatus ●it . b Ibid. I. taque postquā Christus accepit & bened . xii pa●ē , illum insufficientes partes distribuit , & in pa●ina acc●modate posuit , ac po●rexit discipu . is , ●tcens verba cōsecrationis , quibus fi i● is singul● suam partem acceperu●t & communicarunt . Notes for div A17572-e1400 d Piscator in Luk. 17. 18. Ordinis inversio aliqua , quatenus pars actionis circa vinum narratur , v. 17. & 18. ante actionē circa panem . Nam verba illa de poculo coe●● Domini●● int●lligenda ess●l quet ex Ma●co , qui verba illa , dico me non bibitu●um , &c. verbis de poc●lo coe●ae Domini●● pronunciatis continenter sub●ungit . e Lectio 3● in Canon Missae . f De coen● Domini , p. 348. Existimo neminem esse qui nege● vinum in poeulo fuisse , cum dixerit Dominus Math. 26. Luk. 22. haud bibiturum se amplius . Homil. 83. in Math. g Ad Hedibiam . h Se tenet in manibus , se cibat ipse cibus . Se nascēs dedit socium , convescens in edulium . i De coena Domini q. 59. k Beza in Mark. 14. 25. Alludit ad morem , q. o nefas erat post poculum illud apolyticon quicquam cibi in posterum diem capere . l Defens . Harm●n . generalis , cap. 4 m Verosimile igitur est & prope necessarium hos versiculos ex sacrae coenae institutione huc esse a scribis trajectos . ( n ) Tim. 3. p. 909. Licet a Luca haec verba , non bibam &c. referantur ante consecrationē , videtur tamen id factum esse per anticipationem Nam Matthaeus & Marcus post consecrationem ista referunt . o In Math. 26. Ita salicet ut illud dederit alteri ex proxime accumbētibus actum deinceps singuli ordine aljis cata cucloposiā istud porrexerint . p Tom. 3. p. 861. Quod in calice est ev●dentius ex illis verbis . Accipite & divid●●e inter vos , fuit ergo per proprias Apostolorū manus ab uno in alium delatus . q Probabile est Dominum panem confregisse in duas partes , earumque alteram dedisse illi qui proximus ipsi accumbebat ad dextram alteram vero idi qui ad sinistram , ut isti deinceps proxime accumbentibus porrigerent , donec singuli particulā sibi decerpsissent . ( r ) De Orig. error . circa coenam ●ol . 201. Hinc fortassis ritus ille ad nos manavit , qui etiam hodie in usu est , ut finitis , Missarū solenn●●s panes diuidantur pauperibus . s Antiquitatum cōvivialium li. 3. cap. 10. In jis enim amicitiae ergo humaniter se mutuo excipientes vini calicem sibi invicem porrigebant , quent Philotesiam appellabant , metonymice nimirum , quia symbolum erat amoris , & amicitiae , q●● nomine verissime quis idud sacrosanctae Domini coerae poculum 〈◊〉 signierit . See more of this 4. Argum. P. A. page 41. 42. 43. 44. Sol. pag. 8. 9. 10. Notes for div A17572-e2030 t Obedience , p. 461. v Obedience p. 494. x Homil. in dictum Pauli oportet hereses esse . y P. A : pag. 44. z In 1. Cor. 11. 24. a Pag. 19. b Art. 11. ( c ) P. A. pag. 44. Sol. p. 32. Notes for div A17572-e2320 d P. A. pag. 54. ● Sol. pag. 22 , 25. 27. e Reply to Harding art . 1 , p. 136. f Contra Gardin . col . 735. edit . Basil . 1581. Tamen illa Christum nobis praesentë mag●s constituere , quant verba , aut promissiones constanter pernego . ( g ) pag. 22. 23. 24. Notes for div A17572-e2430 ( l ) ●om . 3. p. 8. O sacr●m convivium , in quo Christus sumitur , recolitur memor●a passionis ●ius , mens impletur gratia , et fu●●●ae gloriae nobis p●gnu● datur . h In Mat. 26. Et in nostra coena typus est futurae coe ae , ac m●nsae Domini●●e qua Luc 22. 29 &c. i Liturg. e●●les pereg . k lib. 5. de rep . eccles . cap 6 appendice ad Naz an . m Part. 3. quaest . 60. a●t . 3. n See more Sol. 33. 34. Notes for div A17572-e2680 Eccl. Pol. l. ● . sect . 6● . o Contra Gardin . par . 3. ibi enim , & verbis , & symbolis , visibilibus ex citamur ad Christum ipsum & agnoscendum , & adorandum . p Tom. 1. disput . 53. 54. q de magnib . cap. 20. r Defence pag. 285. s In 2. Tim. hom . 2. Quemadmodum enim verba , quae locutus est Christus eadē sunt , quae sacerdotes nunc quòque pronunciantita & oblatio eadē est ▪ eademque baptismi ratio est , adeo omnia in fide consistunt . t Homil ▪ de proditio . Iudae . Et vox illa quidem semel dicta est , sed per omnes mensas ecclesiae usque ad hod●rnum diē ▪ et usque a● ejus adventīe praestat sacrificio firmitatem . ( u ) P. A. 45. 46. 47. 48. 49. 50. 51. Sol. p. 40. 41. 4● ▪ 43. 23. Notes for div A17572-e3030 x Loc. com . p. 1111. In ri tu Sacramentorum administrandorū i● amplectendus est , qui fuerit quam s●●p i●●s●mus , atque a Papist●●s nugis & ceremoniol● maxime remo●●s : & ad puritatem , qua Christus cum Apostolis usus est , quam plu●imum accesserit . Notes for div A17572-e3080 y P. A. p. 55. Sol. p. 38. Notes for div A17572-e3120 ( z ) 1. Part. p. 164. ( z ) Loc. com . p. 1111. Averruncentur sub ipsis initijs mala semina & putres radices , nam si è principio negligantur ( scio quod loquo ▪ ) postea multo difficilius ●lluntur , Idque providendum est ut in sacramentis , & praecipue in ●ucharistia , quam sincerissime fiat . Ibi sint mihi crede idololatriae estifera semina , quae porro nisi sublata fuerint ecclesia Christi puro ●ceroque cultu nunquam erit ornata . Non contemnantur sacramenta ut inania & vana signa , rursumque non illis plus tribuant omines quam ipsorum institutio ferat . b Col. 160 c Quaest. 243. In ipsa panis sumptione adoratio apud nēsam quam sit periculosa , utpo●e quae artolatriae occasionem aperuerit , unde tandem homines ad metousian praecipitavit Satan , res ipsa demonstrant . d Sol. pag. 36. Notes for div A17572-e3370 e P. A. p. 60. f De rep . eccl . li. ● . c. 6. append . ad Hilarium ●umer . 69. Notes for div A17572-e3450 ( g ) Quando ipsum factū est tale , quod de sui ratione habeat , quod sit inductivum ad peccandum , puta cū aliquis publice facit peccatū , vel quod habet similitudinem peccati . 2. 2. quest . 43. art . 1. ad 4. Notes for div A17572-e3740 h Post vespertinum sacerdotum ad altare in sabbatho ingressum . ex cōsuetudine quae servatur , nemo genu flectat usque ad sequentē vesperam in die Dominico . i De Cor●milit . die Dominico jejunare , aut de geniculis adorare nefas est . ( k ) Hist lib. 7. cap. 8. l Homil. de encenijs . Stemus trementes & timidi demissis oculis , renata autem anima gementes , sine voce , jubilantes corde . Annon vides eos , qui sensibili , corruptibili , temporali & terreno regi assistunt , quā sint immobiles , non loquentes , non oculos huc et illue mittentes , &c. m De orat . cap 14 Ergo devotion● Deo obseq●●● Eucharistia resolvi● , ●●●magis Deo obligat ? Noune ●●l●n ▪ mor ●rit statio ●ua , s● & ad 〈…〉 Dei st●●●●s ? Nōn● acce●●to corpore Domini & reservat ▪ 〈◊〉 qu● sa●vu●●m est ▪ & pa●●ici●●●●o sacrifi●ij & execu●●●ss ●ij . 〈…〉 〈…〉 ▪ 〈◊〉 〈◊〉 . 65 o Hom. 27. in 1. Cor. Et hoc facis , cum ad Christi mensam dis●ubueris , in die illa , qua carnem eius linguae attingere dignatus es● Sanguis Christs , c●lix vitae . o Justit . lib. 4. c. 18 , s. 11. ( p ) Justit . lib. 4 c. 17. s 43. Quam non longe ab Aposiolorum aetate coena Domini tacta rubigine fuerit ; sed isthaec scilicet humanae confidentiae procacitas est , quae se continere nequit , quin semper in Dei mysterijs ludat & lasciviat . Notes for div A17572-e4080 q De communione sub utra que specie cap. 12. l Hom. 79. ad populu● . Notes for div A17572-e4200 s De rebus ecclesiast cap 22. Cum ver● credamus pris●●s temporibus patres sanctos cum si●entio obtul sse , vel cōmunicasse ● quod e●●●m hactenus in Sabbatho sancto pasc●ae observamus . 
A17588	----	A solution of Doctor Resolutus, his resolutions for kneeling Calderwood, David, 1575-1650. 1619 Approx. 128 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A17588 STC 4364 ESTC S107403 99843104 99843104 7814 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17588) Transcribed from: (Early English Books Online ; image set 7814) Images scanned from microfilm: (Early English books, 1475-1640 ; 1059:17) A solution of Doctor Resolutus, his resolutions for kneeling Calderwood, David, 1575-1650. 55, [1] p. Printed by G. Veseler], [Amsterdam : M.DC.XIX. [1619] By David Calderwood. Printer's name and place of publication from STC. A reply to: Lindsay, David. The reasons of a pastors resolution, touching the reverend receiving of the Holy Communion. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lindsay, David, d. 1641? -- Reasons of a pastors resolution, touching the reverend receiving of the Holy Communion. Posture in worship -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-04 SPi Global Keyed and coded from ProQuest page images 2005-05 Melanie Sanders Sampled and proofread 2005-05 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A SOLVTION OF DOCTOR RESOLVTVS ▪ His Resolutions for kneeling . Ambrosius in 1. Cor. 11. Jndignus est Domino , qui aliter mysterium celebrat , quam ab eo traditum est . Non enim potest Devotus esse , qui aliter praesumit , quam datum est ab auctore . He is unvvorthy of the Lord , vvho doth celebrate the mystery othervvayes , then as it vvas delivered by the Lord. For he can not be Devote , vvho presumeth othervvayes , then the author hath delivered . M.DC.XIX . Cyprianus ad Caecilianum , Lib : 2. Epist. 3. REligioni nostrae congruit , & timori & officio sacerdotij nostri custodire traditionis Dominicae veritatem : & quod prius videtur apud quosdam erratum , domino monente corrigere , ut cum claritate sua , & majestate caelesti venire caeperit , inveniat nos tenere quod monuit observare quod docuit , facere quod fecit . It agreeth fitly with our religion , and the feare & dutie of our priesthood , to keepe the verity of the Lords tradition : and wherein any errour seeme to have been committed before , to correct the same , wher the Lord doth admonish ws , that when he shall begin to come with his brightnes and heavenly majesty , he may find ws to hold that which he commanded , to observe that which he taught , and to do that which he did . TO THE READER . WE are become so Apish in the imitation of the English patterne , that where we cannot imitate in substance , yet we will imitate in imaginary formes . Amongst other strange novelties , it behoved us to have Doctors of Divinity ; whether they be sufficiently qualified or not . About five yeare agoe , some ministers aspiring to Bishopricks , were inaugurate Academicall doctors , as it pleased the Arch ▪ bishop of St. Andrewes Mr. Spottiswood , that learned Rabbi , to admit or allow . Mr. David Lindsay , our master Doctor , so defended the article of kneeling at Perth Assembly , that he did save the credit of the rest of the Doctors , who had been all put to shame unles he had undertaken the burthen , as he himselfe gave out afterward . But how well did he plead the Kings cause , when he was driven to confes , they had neither scripture reason , nor antiquity , and that he condescended onely to avert the Kings wrath from our Kirk ? But the Doctor baited with benefites , and hope of promotion to a Bishoprick , which he doth now enjoy , hes since that time notwithstanding set forth in print a new light , revealing unto him both scripture , reason , and antiquity . Seeing the Doctor stileth arrogantly his reasons Resolutions ; let him be called Doctor Resolutus for Scotland , as Iohannes de Baccone of old was so called for England , that in this also we may be conforme . He marcheth under Dissipate , the martiall motto of the Constables Armes ; but I will march under Colligite , the martiall motto of Christs standaad , and will encounter not with Goliah , but with Thraso , for so I hope the Reader shall finde him . The halfe of his book needeth no answer : I will answer therefore onely so much as concerneth the matter of kneeling : let the judicious Reader conferre this answer with his Resolutions , and try boldly , if I have dealth faithfully . The Lord praeserve so many as do yet stand to their oath and profession , that they may continue constant , and not be carried away with every light wind of erroneous doctrine , nor cast down with terrors and threatnings . Such as are already fallen , the Lord give them remorse of conscience , and grace to recover thetr fall . Let us all possesse our soules in patience , and cry to God for the dayes of old , and then he will return and repaire the breaches made in our walles , and purge our Temples of the corruptions which are already entred . CHAP. I. A table gesture is necessarie . THe Doctor taketh needlesse paines to proue fitting in the act of receiving the Sacramentall elements of bread and wine , not to be necessary . For we hold not sitting in special absolutely necessary in the act of receiving , but a table-gesture in generall , whether sitting or standing about the table , we hold necessary ; howbeit not to the essence , yet to the right ministration of the Sacrament . And of these two table gestures . VVe hold sitting most aggreeable to the institution : for Christ setting down before his Apostles , a patterne conforme where unto they should celebrate that holy action thereafter , celebrate the same sitting : and this gesture ougt not to be changed , no not in an other table gesture , without some urgent necessity . To stand at the ministers hand , or to take in passing by , we account no table-gesture ; for there is no use in that case more of a table-gesture , then if it were a dressor , or cup-boord ; and that kind of gesture taketh away the distribution of the communicants , which is not taken away by standing about the table . CASAVBONVS , doth acknowledge the gesture of Christ and his Apostles at the Paschal supper , to have been not a section 1 simple lying , but a gesture consisting partly of sitting , and lying , a and alledged not onely the place of Ezkiel , 23.41 . But also Onkelos the Chaldee paraphrast , expressing the sitting of Iosephs brethren , by a word which the Syrians use to expresse , sitting with leaning : and Iosephus expressing it by the word Cataclisis , the proper word used to signifie the gesture received in Christs time : thereafter he alledgeth the phrase of the Rabbins , which they use to expresse sitting with leaning . Seeing therefore the Hebrew , Chaldaick and Rabbinical writers do interpret the one word indifferently by the other , our vulgar translators have done right in expressing Christs gesture by the word , sitting . The Doctor himselfe at perth assembly , confessed that our gesture of upright sitting , and his Apostles gesture at the Paschal supper , were Analoga . If Christ had celebrated the Paschal supper in the dayes of DAVID or SALOMON , before the custome of sitting at table in beds entred among the Iewes , he had used the gesture of upright sitting , as the Iewes did then , and as the Iewes do at this day , when they celebrate the Paschal Supper . section 2 His first argument against the necessity of sitting , the uncertainty argument 1 of Christs sitting , and the likelihood that they stood or kneeled at the blessing , and continued the same gesture throughout the whole action . The testimony of Athenaeus of the custom of the Naucracites , will not make it probable that Christ kneeled at the blessing . VVhat Ethnickes did on the birth day of Vesta , or festivitie of Apollo , Comaeus was no pattern to Christ to imitate . Neither was it Christ constant gesture to kneele in time of prayer or blessing . It was the custome of the Iewes to sit in the time of the blessing of the bread , and the cup of praise in the last act of the Paschal Supper , and the words were summarie , that they were sooner pronounced , then they could conveniently change rheir gesture . Christ no doubt , at all the Pascall suppers before kept the ordinary custome . If at other Paschal suppers , why not also at this ? And if at this Paschal supper , why not at the Eucharistical ? except we will think that the one required kneeling more then the other . VVhile as the Disciples were sitting at table in Emaus , Christ gave thankes , and Math. 14. after the people were placed and set on the ground , Christ gave thankes looking up to heaven onely . This lifting up of the eyes to heaven was indeed familiar with Christ , even when he went about some miraculous or extraordinary work , Ioh : 11.41 . VVhen he was to raise Lazarus , he gave thankes lifting up his eyes . And when he went out after supper to the garden , and prayed that prayer Ioh. 17. It is said onely that he lifted up his eyes . The Liturgie ascribed to Iames and Ambrose , b constantly affirme , that he lifted up his eyes also when he gave thankes at the Eucharistical supper : no further do they affirme . Put the case the Doctors conjecture were true , it will not follow that Christ and his Apostles continued the gesture of standing or kneeling throughout the whole action . They could not stand all the time : for their sitting with leaning on their left elbowes , and their breasts , towards the table , required the table to be so neere , that they might not stand betwixt the beds and the table . They could not stand upon their beds ; for then their feet had been neerer to the table then their hands or their heads . Christ sayd , Arise , let us go hence , Ioh : 14.31 . How could they arise if they wer already standing ? It behoved them therefore eihter to sit or to kneele . I prove they kneeleed not by the reasons following : 1. If there had been such a change from sitting to kneeling , the Evangelists would not have omitted it , seeing it had been so great a change from the accustomed and ordinary table-gesture used at all times before at the Paschal supper , unto a gesture of adoration , a gesture of a farre different nature and kinde . The Evangelists make mention of all other changes made in passing from the last act of the Paschall supper to the Evangelicall . There is no reason therefore to think that they omitted this . There is no circumstance of their texts that doth insinuate any such change , but rather the contrary , that while they were eating , and consequently while they were sitting still , Christ tooke bread and gave thankes . 2. If Christ changed sitting into kneeling , then kneeling is a part of the institution : & so all the Kirkes which have not kneeled since Christs his dayes , shall be guiltie of transgressing the institution . For this I hold as a ground ; That whatsoever change Christ made , in changing the last act of the Paschal supper into the Eucharisticall , was a part of the institution ; namely when the change is made to a rite of worship or adoration For to what end els should the change have been made , if it was not to be practised afterward as a part of the institution ? Now our opposites do acknowledge , that kneeling is indifferent , & consequently not a part of the institution . 3. Christ at the delivery of the elements , spake in an enuncirtive form ; This is my body that is broken for you : and not in form of a prayer , saying in the Gregorian stile ; The body of the Lord preserve thee both body and soule to life everlasting , or in any other such forme of prayer . Therefore the Apostles kneeled not in the act of receiving . And this I hold as an other ground : That kneeling was never practised in the Apostolicall Kirk in time of divinine service , but in the action of publick prayer or thankesgiving , nor ought not to be practised but at the sayd times . Our opposites in our neighbour Kirk pretend that they kneele in regard of the prayer uttered at the delivery of the elements . The ministers of Lincoln denude them of this pretence : yet their alledgance confirmeth my assertion . 4. The elements were carried from hand to hand , and divided by the communicants amongst themselves . Now our opposites themselves do not admit as compatible , the kneeling of the communicants , and the distributing of the elements among themselves . This last reason is proved at length in Perth Assembly , where unto I referre the Reader , I adde onely for further confirmation , the authorities both of Papists and Protestants , applying the precept Luk 22.17 . Divide it amongst you , to the communion cup. Barradius c followeth Augustine and Enthymius , because Luke subjoyneth to that precept , the same protestation that Mathew and Mark do subjoyne to the communion cup ; to wit , that Christ would drink no more of the fruit of the vine , untill , &c. and that the cause of the anticipation was , that the protestation of not drinking more might be joyned with the protestation of not eating more . Iansenius d is moved with the same reason , and because the thankesgigiving mentioned in the 17. verse is omitted , when Luke returneth afterward to speake of the same cup , because it was already expressed . Maldonatus e sayth , that when Christ gave the cup to one , least he should seeme to will him onely to drink , he sayd , Drink ye all of it , which Luke expressed in cleerer tearmes , cap. 22.17 . saying , Divide it among you . VValterius f sayth likewayes , that the cup was carried from hand to hand . As for our own writers , Hospinianus g sayth , It is manifest , that Christ gave not the cup to every one severally , but onely to the first , and the first reached it to the second , & so forth . Erasmus in his paraphrase h sayth , it is observed by the Ancients , that Luke maketh twice mention of the communion cup. Piscator in his Analysis on Luke , sayth , i It is cleare that the words are to be understood of the cup of the Lords supper . Gualter k likewise beginneth the institution at the 17. verse . Mornaeus l sayth , Christ gave the cup when he sayd , Drink ye all of it : Divide it among you . Sibrandus m speaketh to the same purpose . Calvin in his Institutions n Beza in his last annotations in the same place , VVislets , o Bilson , p Iewel , q and many moe might be cited to the same effect howbeit Bellarmine is loath to grant that precept to be meant of the communion cup , because of the fruit of the vine , mentioned in the protestation subjoyned , which maketh against transubstantion , yet he granteth the matter itselfe , to wit , that the cup was divided , r & reached frō one to another . And Becanus the Iesuit s sayth , Drink ye all of it , is all one with take & divide it among you . Now as the cup was divided among the communicants so was likewise the bread : for as Christ sayd , take ye in the plurall number , drink ye ; so he sayd , take ye , eate ye , and not take thou , eate thou . Analogie requireth , that the bread should be divided among the communicants , as well as the cup. It were strange to see the minister remain in his own place when the cup is carried from hand to hand , and to goe along the table to dispense the element of the bread . Hospinianus , Morneus , Sibrandus and others , make the precept , divide it among you , common both to the bread and the cup. Cajetane t confesseth that Christ was so farre distant from some of them , that he could not deliver the bread to every one severally , more then the cup. The later confession of Helvetia subscribed not onely by the Tygurines , and their confederates of Bern , Scaphusia , Sangallia , Rhetia ; but also by the Kirkes of Geneva , Savoy , Polonie , Hungarie , and Scotland , anno 1566 , hath these words , v : Outwardly the bread is offered by the minister , and the words of the Lord are heard , Receive , eate , This is my body : divide it amongst you , drink ye all of this , This is my blood . Suppose it were granted , that the Apostles divided onely the cup , and Christs precept concern the dividing of the cup onely , and not the bread , yet it is sufficient for our purpose , seeing the communicants must compasse the table with a table-gesture , to the end they may divide the cup among them selves . For if every one take the cup severally out of the ministers hand kneeling , Christs precept concerning the cup is transgressed . I thinke no man will be so absurd as to say , that we should kneele when we receive the bread , but not when we receive the wine . VVhen Mr. Stuthers was urged with this dividing of the communicants , he answered ; Is it not better to take it out of the hands of the Minister , then of an adulterer ? It was replied by the Minister proponer ; vvhat if the minister be a Iudas ? I ask , if holy Sixtus and St. Laurence , gave the bread and cup out of their own hands , when the Arch Bishop of St. Andrewes , and Mr. Gladstanes his Arch-deacon gave them to the communicants , all the communicants are presumed to be penitent sinners , & holy persons , neither doth the vertue of the Sacrament depend upon the morall dignity of him that ministreth , or of him that distributeth . And this far for confirmation of the fourth reason , referring the reader for further satisfaction , to Pert Assembly . x VVhen the bready god was adored in the time of most grosse superstition , the popish Doctors were not so shamelesse , as to deny Christ and his Apostles sitting , to maintaine their kneeling . The old verse , Rex sedet in coena , &c. was current among them . Iohannes de Turrecremata , calleth it , versum antiquorum , a verse of the y ancients , and Thomas Aquinas , their Angelical Doctor , citeth it to prove that Christ took rhe Sacrament himselfe , z but our Doctor in another sence Angellicall , is become so impudent to call in question that which no ancient or moderne writer did call in question before this last yeare . Mr. P. Galloway after the reading of Mr. Doctors Book , in wrir , became incontinently so profound a clark , that upon the reconciliation day before the last communion , when the body of the Town of Edinburgh were assembled with their Ministers , he would take in hand to prove a strange paradox , to wit , that Christ and his Apostles sat not at the supper . No , sayd Mr. Andrew Ramsay , say not that brother . O sayd Mr. Struthers , gybing and jesting at the people all the time ; he sat this way & counterfeited Christs table-gesture , deriding them whom he ought in all lenitie & meeknes to have instructed . But the honest men received nothing at their hands that day to be a vvarrant to their consciences for kneeling , but threatnings from Mr. Galloway , jests and derisions from Mr. Struthers and Mr. Sideserfe and aversnes from hearing their reasons from Mr. Ramsay , who did moderate that meeting . It is the triviall argument of our opposites that we are no more bound to sitting , or any particular gesture , then we are argument 2 bound to the time , the place , the order of receiving after meate , the quality of the leavened bread : and that the sitting was occasionall , onely by reason of the Paschall supper specially of the last act thereof , which was changed in the new Sacrament , and that sitting was not chosen of purpose by Christ , or his Apostles . But B. Bilson can tell them a that the Lord neither in his speech nor actions , did comprise the time , place , or persons . And Paraeus b sayih , that the evening , the Inne , the number of twelve , by the consent of all , were not Sacramentall but accidentary circumstances . Christ celebrated in the evening , because the Sacramēt of the new law behoved to succeed the passover , the Sacrament of the old Law , which was ordained by God to be eaten in the ev●ning , and Christ was to be apprehended before the morning . The Paschal supper was ordained to be eaten in Ierusalem , in severall companies and families , and therefore Christ celebrated in an Inne , and to a small company . The Iewes vvere expressely forbidden to have any leavened bread in their houses in time of the passeover . It behoved therefore Christ to celebrate with unleavened bread . All these circumstances were occasionall and unavoydable , by reason of the paschall supper . But Christ might have easily changed into kneeling : for there vvas no ●xpresse commandement given to the people to sit at the P●schall supper . If they stood in Egypt , that standing vvas onely for that time : vvhen they came to Canaan they sate , as Scaliger sayth c in argumentum securitatis : or for the proportion and Analogy of other religious feasts , whereat they sate . Seeing Christ might have altered this gesture and did not , but retained as a gesture as fit for the Sacrament of the nevv Lavv as it vvas for the Sacrament of the old Lavv , vvhich is called the oblation of Iehova ▪ Numb . 9 7. it ▪ is evident that it was his will that it should be retained . He sayth it shall not expressely be found , nor by reason demonstrated , that sitting vvas received at any time after the first argument 3 institution , either by the Apostles , or any in the primitive or succeeding Churches . VVe may more safely presume that the Apostolicall churches followed Christs example , then he may presume the contrary , which he is never able to prove . The fathers expounding the breaking of bread at Emaus to be the communion , will not deny sitting after the first supper . B. Bilson sayth , d that dissention was the thing which defaced the Lors supper among the Corinthians , in that they would neither at common meats , nor at the Lords table sit altogether , but sorted themselves together in factions and companies , as they favoured or friended each other . Beza sayth , e that the Love-feasts did no wayes admit geniculation at the Lords supper in the act of receiving and no doubt , the Apostle comparing their partaking of the table of the Lord and the table of divels together 1 Cor 10.21 . did include the gesture with the rest , and oppose the sitting at the Lords table to sitting at table in Idols Chappel . 1 Cor. 8.10 . Durandus f sayth , that the Apostles celebrated as Christ did , Et formā observantes in verbis & materiam in rebus , observing both matter and forme : And he sayth , g that in the first beginning of the Kirkes , the Apostles used no other words , but the words of the institution at the consecration : he sayth , that they added afterward the Lords prayer , but this is but an uncertain and unwritten tradition . The VValdenses alledge out of Chronica gestorum , that the form of the institution was a long time observed in the Kirk , and that the communicants kneeled not , but sate . h Mornaeus testifieth i that there are some foot-steps that remain in the monasteries of St. Bennet , where they have no other masse for three dayes before Easter but this form following : The Abbot sanctifieth the bread & the wine , and the Monkes do communicate sitting , receiving the elements out of the Abbots hand . And this form is called by them mandatum , the commandement . Then in the account of the very Benedictines , to sit at table and comunicate , is a commandement . VVe must not think the Apostles altered Crists precept , ordaining the communicants to distribute among themselves , but this could not be done but with a table-gesture . The Apostle in rehearsing the institution declareth , that the words of the promise whereunto the seales are annexed of bread & wine , were uttered not in form of a prayer , but in an enunciative form . It followeth therefore according to the ground already layd down , that in the Apostles time the table-gesture , and not kneeling was the gesture of the communicants . But put the case we were destitute of reasons for the sitting of Apostolicall Kirkes , yet as long as we have nothing to prove the contrary , we ought to adhere to the institution . For Calvin sayth , k that they who receive as is commanded without adoration , are secure that they depart not from gods commandement , then the which security there can nothing be better when we enterprise any thing . They have the example of the Apostles whom vve read not to have adored prostrate , but as they were sitting they received and did eate . They have the use of the Apostolicall Kirk , where it is declared that the faith-full did communicate , not in adoration , but in breaking of bread . VVe omit the washing of feet , why may we not likewayes , argument 4 sayth the Doctor , omit sitting ? That Christ did wash his Disciples feet ; was an extraordinary example , to teach the Disciples humility , who were contending for majority . The Doctor his head had need to be washed also . But the washing itselfe was an ordinary custome betwixt the first and second service of the Paschall supper . Bernard of old , and Venator one of the Remonstrants of new l would have this Iewish ceremony made a Sacrament and the Doctor a Sacramentale , belonging to the holy communion , but none of them is worthy of confutation . He reasoneth now in personam and not from the matter itselfe : argument 5. and 6. for what if there be a fault to kneele in the time of the thankesgiving ? followeth it that we should commit a greater fault in the act of receiving . Both minister and people have warrant from other scripture to kneele in time of prayer , but in the very act of banquetting and feasting , we have no warrant at all . Seing a table-gesture is necessary : it is then most necessary and proper , when we are in the very use of the table eating and drinkinking at it : vve may praye and give thankes before we sit down to our ordinarie repast , but when we begin to eate vve use the Table-gesture . Christ sate at the table all the time of the action . It is true . The Table vvas short , and the Company but small , and he had all his guests within his view . The Minister must act his part in the view of the whole congregation : and therefore they may lawfully change sitting into standing for the edification of the hearers and beholders of the action . Sitting we thought never so necessary , but that it might be changed into another table-gesture when necessitie required . argument 7 He reasoneth again in personam . It followeth not that vve may change sitting , because we conjoyn the blessing of the bread and cup in one blessing , which Christ severed . VVhat if we faile in this , should we faile in the other also ? It is true Christ gave several thankes , according to the form of the last act of the paschal supper , but when we joyne them in one thankesgiving , is any thing omitted which ought to have been done ? Is not the cup blessed , when it is blessed with the bread ? Next , is the frame of the institution broken when there is but one common thankesgiving . But when the table-gesture is changed into a gesture of adoration , the nature and kinde of the gesture is changed . Next , this change draweth vvith it another great change , to wit , of the order and frame of the institution . The order and frame of the institution requireth that the words uttered at the delivery of the elements , be uttered in an enunciative form . For the vvords of the institution are not onely narrative , but directive , as the Doctor confessed a litle before . Next , the order and frame of the institution requireth , that the communicants compassing the table , shall divide , the elements among themselves : kneeling putteth all this frame act of joynt , and draweth with it a breach of Christs speciall commandement , Divide amongst you . The conjunct thankesgiving draweth with it none of these changes . argument 8 He proponeth their triviall argument of pauls rehearsall of the institution , and the Evangelists , where no mention is made of sitting ▪ or any other gesture . By this reason neither a lawfull Minister , nor thankesgiving at the conclusion of the supper , nor a table be necessary for none of these are rehearsed by Paul in the rehearsall of the institution : but Paul presopposeth a lawfull Minister , a table , and a table gesture : for he hath made mention of them already , and here he reherseth onely the words uttered by the minister to the commu●i●ants planted about the table , and proceeding to the very a●tion itselfe . And in his rehearsall he uttered in an enunciati●● form the vvords pronounced at the delivery of the elements , and not in form of a prayer : and therefore all gesture of adoration at the receiving was excluded , as we have often sayd . The Evangelists say , that while they were eating , Christ took bread : howbeit their eating did not belong to the institution , yet it includeth their gesture , that while they vvere sitting , Christ took bread , &c. a gesture doth belong to the institution . Out of these vvords do all vvriters collect that they sate at supper . Hovvbeit vve plead for a table-gesture in generall and not for the absolute necessity of sitting in particular , yet hovv vveakly hath the Doctor disputed against it ? Sitting indeed vve think ought not to be changed , no not into another table-gesture , vvithout necessity : Iohannes à Lasco n exhorted all the ministers in the Reformed Kirks , to remove according to their office and dutie , not onely geniculation , but also standing and taking in severall from the Minister en passant , and to restore the sitting of the communicants at table , again , vvhere it is vvorne out of use . CHAP. II. A table-gesture agreeth best with decencie . THe Doctor goeth about to prove kneeling more decent in the act of receiving , then sitting or any other gesture ▪ and so he carpeth not onely our former order vvhich he preferred before any other at Pert Assembly , but also Christ himselfe as not vvise enough to consider vvhat gesture vvas most decent for so holy an action . If another more commodious and better form could have been devised , out of all doubt , sayth Hospinian o Christ vvould have instituted it , and the Apostles vvould have recommended it to the Kirkes , and therefore vvilleth , p that if any thing be found different either in the nature or proper sence of words , or in rite or external ceremony from this rule that it be amended according to the same as the most excellent , most holy , most uncorrupted , most absolute , and most certain rule . If therefore there be any gesture that shall put this rule out of rule : I say it ought not to be esteemed agreeable either to pietie , decency , or charity , let be to be preferred before other gestures . The Doctor laieth down for a ground , that by the table of section 1 the Lord , 1. Cor. 10.21 . is not meant a materiall table or the symbolical and externall part onely , but the body and blood of the Lord , because the Apostle sayth , the Corinthians could not partake both of the table of the Lord and of divels . VVhereas a man may be partaker of both the materiall tables , and drinke both of the materiall cup of the Lord , and the material cup of divels . It is evident notwithstanding of the Doctors wrangling that the Apostle meaneth also of a materiall table , and the Sacrament by a kind of trope called Metonymia subjecti , is denominate from the materiall table whereat the communicants did participate of the elements . The Apostles speaketh not of a natural , but a morall partaking of the Lords table . A man might not lawfully sit at the materiall table of the Lord , and drink of the materiall cup , and sit also at the materiall table of divels in the Idols chappels , and drink of ther materiall cups . for that we may do which we may do by Law or right . Now the communicant in sitting at both the materiall tables professed f●llowship both vvith god and the divell as Paul speaketh . for the two materiall tables were symboles of two contrary professions as Aretius in 1. Cor. 10.21 . sayth . for he that eate of the meate of the sacrifice , partaketh of the sacrifice , and he that participateth of the sacrifice , participateth of the religion vvhereunto it belongeth : he that participateth with the religion communicateth with the Idol and false god vvhose religion it is . The table of divels vvas a materiall table in the Idols chappell , whereat the Idolater feasted . See Beza q , Tilenus ▪ r Caietanus , s VVillets . t Novv if the table of divels from vvhich the cursed feasts vvere denominate , vvere materiall tables , then the table of the Lord compared vvith them vvas also materiall . And Beza out of the same verse vvhich the Doctor hath alledged concludeth that in the primitive Kirk there vvere materiall tables and not altars . The Christians offended their weake Brethren by feasting on the things sacrificed in private houses , but in feasting in the temple there was both scandall and error . The Apostle findeth fault both with the one and the other . In a word all such metonymicall speeches do import the verity of the subject . The cup of the new Testament doth import that there was a materiall cup. To partake of the Altar , doth import that the Israelites had an Altar . I conclude with the ground laid down by Paraeus , v from whatsoever rite the Sacrament is denominate , it is Sacramentall and necessarie . He inferreth that Sacramentall breaking of the bread after thankesgiving , is necessary to the integrity of the Sacrament : and I inferr upon the same ground that a materiall table is necessary , seeing the Sacrament is denominate metonymically from a table , and called the table of the Lord , to distinguish it from other materiall tables . His reason to prove kneeling more decent then sitting , is because it is a religious gesture , and more conform to other section 2. and 3. customes and fashions we use at the table of the Lord , which we use not at other tables . as we choose the day light rather thē the night , a sacred place , such as is the temple a reverend order such as to receive before meat , because it it not a common supper , but the Lords supper . The answer is very easie : Are not all these circumstandes and the same carriage observed for the hearing of the word , the day light , the sabboth day , the temple . Next all these customes are not in themselves simpliciter more decent for in the time of persecution the night was as decent as the day , and a desert or a cave as decent as a Kirk : for expediencie maketh decencie in these things . 3. In the primitive Kirk they communicated daily , and yet as decently as on the Sabboth day . 4. The Iewes were more tied to sacred times and temples for celebration of their Sacraments , and keeping of their feasts , then we are , and yet they sate even at the paschall supper , the noblest feast that they had . 5. None of these customes or circumstances do overthrow the table , and take away the right use of it , but kneeling taketh away the right use of the table , and turneth it into an altar or cup-boord : but so doth not sitting . VVhether is a gesture that maketh a table no table more decent for a table , or the gesture that preserveth the use of the Table and all the rules of the feast ? Our sitting applied to a holy purpose is sanctified for the time as all our actions are holy when they are done according to Gods will , and with a respect to his glory . He sayth , that the gesture of the body is morall , voluntary , and changeable , and should be applied according to the nature of the action . It is true , the gesture is changeable , according to that facultie in man which the Philosophers call Locomotiva , but it is to be ordered by Lawes , both in civill and religious affaires . VVe grant that our maniers and gestures must be composed according to the use use of the table , and not according to the matter or form ; but all table whatsoever be their mater , form and use , do require a table-gesture , never one doth admit kneeling . Men use not to kneele , no not at the table of Exchange . The table of exchange doth differ in use from the table appoynted for feasting , and therefore no wonder that they differ in the table gestures . But the table of the Lord agreeth with the feasting table in the analogicall use and end . Christ himselfe hath taught us how to use the Lords table , and with what gesture . VVe are silent , we sport not , we take nothing before we are commanded and instructed at this table , as we do at other tables and feasts , because in so doing we should dicturb that holy action ; but sitting is so farre from disturbing , that it makes us more fit to attend to the commandement and instructions given us . VVe sit with our heads vncovered at this table , which we do not at common tables , but we do it for veneration and not for adoration . VVe sit with our heads uncovered when the word is read , but not when it is preached , to distinguish between the voyce of God and the voyce of man. At this holy action the words , the symboles , the rites , are all divine , and Christs own words , rites , and symboles ; his voyce soundeth through all the tables of the world : the symboles are the Princes seales , and our celebration is nothing else but a repetition of the first institution , and the authentike instrument written over again . VVe use not kneeling civilly , wheresoever we use the uncovered head ; but kneeling is the gesture of adoration both in civill and religious uses . The uncovering of the head doth noth spoyle us of the liberties and prerogatives of a table sociall admission to it , and familiar entertainment at it , nor breaketh not the order and frame of the institution , but kneeling is guiltie of all these enormities , as I have sayd . If commodity make custome , and custome make decencie , section 4 then kneeeling must be condemned as an undecent gesture . The Doctor measureth the time of the celebration by his own form , when he dispatcheth the communicants with some few words , and not by the institution . But make the time of celebration never so short , yet kneeling is more painfull , then any other gesture , and consequently not so decent , because not so commodious . To what purpose serveth all this discourse , seeing kneeling is not urged as a table-gesture , but as a gesture of adoration . Swarez x sayth , that kneeling which is a note of adoration , may be made an act of a penitentiarie , for the pain which is joyned with it . But we consider not now the pain , but the purpose of it , in this argument . For never man yet thought that kneeling was the fittest table-gesture , neither have we ever heard any nation never so barbarous , use it . He sayth kneeling is more universally received in the reformed Kirkes then sitting . If he meane of the Lutheran Kirkes , that universalitie is not to be regarded . The best reformed Kirkes as they have abandoned the opinion of the bodily presence , so have they the gesture of kneeling : yea all the Lutherans do not consent to the adoration of Christ in the Eucharist as Illyricus and his followers , because they say Christ is to be adored onely where it is his will to be adored . As for the Anglican Kirk , I deny that the body of that Kirk doth approve kneeling howsoever they be compelled by their Kirk representative to practise it . If we should follow examples , we must look to voluntaries . It is no great commandation of kneeling , that it was practised 400 yeares under the Antichrist : and howbeit we wer not able to designe some time , when another gesture was in use , it will not follow , that it was in practise in all ages before . VVe are not bound to shew the behinning of every corruption . VVhilest the husband man was sleeping , the evill one did sow his tares among the wheat , which he perceived not , till they were growen up . Yet we will be more liberall , and for further satisfaction , we use to give an instance of an other gesture which was in use , to wit , standing at the act of receiving , for the space of 500. yea an thousand yeare after Christ , and they cannot produce one expresse authentike testimony of kneeling for the space of 500 yea of a 1000 yeare after Christ. And to testifie ancient standing , we have yet the custome of Christians in the Orient . ‡ Honorius it seemeth ordained not kneeling at the elevation of the Masse , but a reverend inclination of the body : howbeit aftervvard it turned to kneeling . But vvhether Honorius ordained kneeling at the elevation , and whether kneeling in the act of receiving went before kneeling at the elevation or followed after , is not prejudiciall to our cause . seeing both vvere bred under the Antichrist , and no authentick testimony can be alledged of the gesture of kneeling for a 1000. section 5 Yeares . section 6 He admitteth standing on the Lords day , and other dayes , wherein they did not kneele in time of publick prayer : but yet upon other dayes saith he , as they might pray kneeling , so they might communicate kneeling . But he doth not produce so much as one example out of all antiquity . The examples alledged by us for standing in the act of receiving , are generall , and for every day as well as for the Lords day . The example alledged by himself doth not specifie any day . The testimony of Dionysius Alexandrinus , and the vvords of Tertullian are confounded in Perth assembly through the Printers fault , which by the vvay I vvish the Reader to mark . The ancient Kirk changing sitting into standing , judged sitting not necessarie , It is true . Neither do we hold it absolutely necessarie , and as for the change vve are not to imitate them herein : for they adulterated the forme of the institution many wayes , mixing the vvine with water , giving the communion to Infants , taking the Sacrament home to eate it in their private houses , as may be seen in the most ancient vvriters . VVe ought to take heed , not vvhat any hath done before us , sayth Cyprian , y but vvhat Christ vvho vvas before all , did : vve must not follow the custome of man , but the truth of God. And if it be not lawfull ( sayth he ) to break the least of the Lords commandements farre lesse is it lawfull to violate so great commandements belonging to the Sacrament of the Lords Passion , and of our redemption . Calvin z findeth great fault with them , and sayth , that the ancients went neerer the Iudaicall manner of sacrificing , then Christs ordinance , and the course of the Gospel vvould permit . And a little after he saith , that if vve think this supper the supper of the Lord , and not the supper of men , let us not move a naile bredth from it , for any authority of mē , or prescriptiō of yeares . And Tossanus saith , a that the changing of ceremonies in the Lord supper instituted by Christ , and heaping up of other ceremonies divised by mans vvill-vvorship , vvas the beginning of error anent the supper , and vvas no small occasion of superstition . The ancient Kirk judged not standing the fittest gesture for prayer : for if they had so judged then they vvould have enjoyned standing at prayer upon other dayes as vvell as upon the Lorde day . They stood on the Lords day , not because it vvas the fittest gesture for prayer , but for signification , to signifie their joy for Christs resurrection , but kneeling they judged the fittest gesture for prayer , as may be seen in the questions attributed to Iustinus . b The ancient Kirk standing at the receit of the Sacrament , ye see then , judged not the gesture of prayer , the fittest gesture in the act of receiving the Sacrament . CHAP. III. Kneeling agreeth not best vvith pietie . THe Doctor will now prove kneeling to agree best with pietie . But if it agree not best with the decencie of a table , but overthroweth the right use of it how shall it agree best with pietie . That gesture agreeth best with pietie , that agreeth best with the order and rules of the institution . For he cannot be devout sayth Ambrose c who presumeth to do otherwaise , then the author hath set down . The consideration of the giver the gift , the manner of donation , section 1.2.3.4 . and receiving is not plainly set down by the doctor . The name of gift is ambiguous , as may be seen in Casaubonus . d For the Fathers sometime called the inward grace of the Sacrament the gift , and sometimes the symbolicall part , and sometimes they called it the gift , & somtimes giftes . If we were to receive a gift , if it were both a morsell of bread out of gods own hand immediatly , we ought , no doubt to adore , and so his similitude of a subject receiving a benefit out of the princes own hand , may illustrat the matter very well . But at the Lords supper we receive the elements of bread and wine not out of gods own hands immediatly , but out of the hands of the Minister , who is our fellow-servant . 2. Our union with Christ , & participation of his body and blood is not begun at the Lords supper nether is it proper to it , but common to the word and to baptisme . By the ministerie of the word , and the Sacrament of Baptisme , we are made partakers of Christ and his benefites if we have the hand of faith to receive . Origen sayth , e that which we are presently speaking to you is the flesh of Christ. And in another place , f we are sayd to drinke the blood of Christ not onely by the rites of the Sacraments , but also when we heare the word . And Hierome sayth g howbeit the words of Christ to eate his flesh and drinke his blood , may be understood in the mysterie , yet more truly the speech of the scriptures is the body and blood of Christ. Augustinus sayth , h there is no doubt but every one of the faitfull is made partaker of the body and blood of Christ , when in Baptisme he is made a mēber of Christ. Chrisostome sayth , i that in Baptism we adore the body of Christ. VVe receive then the very same benefits in the vvord and Baptisme which we receive in the Lords supper . Our union with Christ is begun by faith ; faith is vvrought by the ministery of the vvord , and confirmed aftervvard by the same vvord , and strengthened also by the ministerie of the Sacraments , vvhich are seales and pledges to us of our union vvith Christ. 3. These benefites are common to the Sacraments of the old Lavv and the nevv : they had the same substance of the seales that vve have , did eate the same spirituall food , and drink the same spirituall drink that vve do , 1 Cor. 10.3.4 . Augustine saith k that vvhosoever in the Manna understood Christ , did eate the same spirituall meat that vve do . And yet the people of God in gathering the manna , hovvbeit not ministred to them by the hand of men , did not kneele . The Paschall Lamb vvas the same to the people of God , that the Lords supper is to us , and yet they sate at the Paschal supper . 4. The invvard grace is not given to all the communicants , but to the godly onely ; neither do the godly ever find comfort at the instant of receiving the seale . Then according to the Doctors ovvn vvords , the action of donation not being perceived at the instant , it is then to be acknovvledged vvith thankesgiving vvhen it is felt aftervvard . But all the communicants participate of the Sacrament , even the vvicked . Novv the Lord in setting dovvn the order of the institution , had respect to the Sacramentall manner of donation , vvhich is common to all , and not to the spirituall vvhich is proper to fevv . Even the very vvicked eate the body and blood of Christ Sacramentally : and vvhen the godly eate spiritually , yet they participate not pure spiritualiter , as Cajetane l speaketh , meerely spiritually , but Spiritualiter & Sacramentaliter . And this maner of donation vvith solemne testification , vvhich is not purely spirituall , but spirituall and sacramentall is common to the godly both under the Lavv and under the Gospell , & to Baptisme , alsvveill as the Lords supper . The Apostle 1 Cor. 11. condemneth all manner of unworthy receiving , vvhether by hypocrisie , when we come without faith and repentance : or by prophannes , when we come like drunkards and factiously . But sitting the Apostle did never condemne , but rather approved as the ordinary table-gesture . The wicked , howbeit they partake not spiritually of the Lords body , yet they are guiltie in respect of abusing the seales , as Chrysostome sayth , he that polluteth the Princes purple robe offendeth the Prince himselfe . As for our manner of receiving , the common manner is sacramentall , and according to that which is common to all should our carriage be . The Godly receive also with faith spiritually , but as I have sayd not purely spiritually , but Spiritually and Sacramentally . Faith is accompanied with humility , it is true ; but humilitie is an habit of the Soule , and not an act of adoration . Faith is accompanied with hunger and thirst , it is true ; but hunger and thirst is not the prayer of the Soule , but a provoker of the soule to pray , as hunger and thirst provoketh a man to cry for meat and drink . Faith is accompanied with joy , and joy resolueth in desires , it is true ; but desires are not formallie prayers and praises . Faith is accompanied with all other Christian graces : For every Christian grace is accompanied with the rest . But this concomitance of the habits of other graces , which is all times in a Christian , doth not import their actuall vvorking at all times . Faith is the chiefe vvorker in the act of receiving : the rest do assist , if there be need ; but ought not hinder the meditation and application of faith . VVhen there do arise any short ejaculations of prayer or praise , they are onely occasionall as the cōmunicant doth find himselfe disposed , and Faith for to vvork . Next , they are subtile and swift , that there is not that agility in our hompish bodies , as to follow with our gestures these swift motions , ending perchance in twinkling of an eye . Thirdly , they are secret between God and the Soule , & therefore ought to be concealed rather then expressed by gestures of vvorship . In a word , seeing the manner of our receaving is not purely spirituall , but spirituall and Sacramentall , the spirituall must not disorder the Sacramentall manner set down by him that is the instituter . VVe are bound to heare the word vvith Faith , and Faith must be accompanied with humilitie , and other Christians graces . There vvill arise also from hunger , thirst , joy ; desires , vvishes , mentall ejaculations of player and praise ; but the hearer must not for all that cease from hearing , and fall dovvn to vvorship . Is there any thing here required , but the like vvas required under the Sacraments of the old Law , and is required at the hearing of the vvord . The secret and hid covenant , made betwixt God and Man , is made at the time of effectuall calling . The first solemnization section 5.6.7 . of it , is made at our entrie in the bosome of the Kirke , vvhen vve make personall profession on our part , and the Minister in Gods name admitteth us , as the mouth of the congregation . This is sealed by Baptisme . Thereafter the vvord preached to all the members of the congregation , is presumed to be delivered to beleevers and penitent persons , and Faith and repentance is presupposed into the hearers , vvhen the promises of the Gospel ar made unto them . So that after their first entry , Faith is presumed in the hearer , as vvell as in the communicant . Next , the Sacramentall vvord is generall , as the vvord Preached is . This is my Body vvhich is broken for you . This is the new Testament of my blood , vvhich is shed for the remissions of the sins of many . It is not delivered in the singular number , for thee Peter , or thee Paul , no more then then the vvord preached . The seales and elements are received severally , and the Spirit vvorketh severally . The word is uttered generally , as the Sacramentall word is , but the Spirit vvorketh by it severally . If a man should kneele for the severall vvork of the Spirit , then he must kn●ele , as vvell at the vvord as at the Sacrament . As for the severall receiving of the seale , it is so received severally , at that it must also be received conjunctly , vvith other communicants , that is : that the communicants sitting at one table , communicate together , and distribute among themselves . The severall receiving of the outvvard seales , must not break the order of conjunct receiving , & communicating enjoyned by Christ , & an actuall remembranc● of Christs death & passion ▪ must not burst forth in vocall thankesgiving in the very act of receiving . That as the communicating was conjunct , so the thankesgiving may be commoun , and that the conjunct communicating be not intertubed . VVhen the history of the Passion is read , we are in actuall remembrance of Christs death , but we burst not out in vocall praises . VVhen the seale is received , it is received from the hand of men , and it is no more but the outward seale , grace is not inclosed in it as a plaister in a box , or liquor into a vessel . The kirk in the time of Novatus , was gone frō the right form of administration , and therefore their example is no good argument to prove severall thanksgiving . And we read of nothing , that was answered then by the cōmunicants , but Amē . He that delivered sayd , The body of the Lord : he that received , sayd Amen . Novatus vvhen he delivered , sayd these words to the communicant , Sweare to me by the body of the Lord , that thou wilt not return to Cornelius , in stead of these words the body of the Lord ; and likewise the receiver answered , in place of Amen , I will not return to Cornelius . m Now for a custome of saying Amen at the receiving , as a particle of confirmation of the words uttered by the Minister , to wit , the body of the Lord , vve cannot conclude kneeling ; for they sayd Amen standing . But as I sayd before , we are not to look to the formes of the anciēt kirke . For the very Papists themselves have thought shame of some of them , and the posterior ages abolished many of them . Let it be remembred here also , that all the D. discourse may be applied to the Sacraments of the old Law , as well as of the new . For there in their Sacraments the covenant was solemnized , and they received the seales , and actuall remembrance of the benefits received , and to be received was required , but kneeling was not required . The comparing of the Sacraments of the old Law and new Law , and of the word of God with the Sacraments , together with the order of the institution , may furnish answers to al the Doctors arguments . This Sacrament is called the Lords supper , partly for honor section 8 of the first institution , partly to poynt out to us the liberalitie of the spirituall supper , as suppers were more liberall then dinners of old . The spirituall part is called a Feast or supper metaphorically , & it is resembled by the symbolical part . It was not necessarie , that the symbolicall part should be like cōmon Feasts or suppers in all poynts . There are as many poynts in it , as may serve to resemble the spirituall supper . To which symbolicall representation of a supper , a table-gesture and specially sitting was most correspondent and agreeable , and so Christ and his Apostles used it . Piscator sayth , n it is evident in that the disciples did eat of the bread , and drink of the cup sitting together at table , that this action had speciem convivij , the shew or semblance of a banket : yea , that it was a banket indeed , but a sacred one . And Mornaeus sayth , o the like . It is true , the Doctor sayth the name of supper should not diminish the estimation of it : but on the other side say I , no ceremonie should be brought in to take avvay speciem convivij the semblance of a banket or supper ; but when the communicants receive severally kneeling , as if there were no table not onely is that semblance of a banket or supper , which the Lord instituted taken away , but all forme of banket or Supper , that ever was used in any part of the world . As for the giving and receiving at this supper , we have spoken already . The washing of the Disciples feet , and Christ his sitting at section 9 table , are not rightly matched together . His washing of their feet before the last service of the Paschall supper was an extraordinarie example to teach his Disciples humilitie , but his sitting at table , was not a thing extraordinary , but ordinary & usuall . He sate with them at the Paschal suppers before according to the custome of the sacred Feast , and not to teach them humilitie : so did he at the Eucharisticall supper . VVe never reasoned after this manner , The Apostles sate at table with Christ , therefore we may sit now with Christ. Christ is not bodily present now , that we may sit with him . To ask if we would sit at table , suppose Christ glorified would come down from heaven and sit with us , were a question not worthy scanning . But we reason after this manner , when Christ was bodily present , the Apostles kneeled not , but sate at table ; farre lesse when he is not bodily present should we kneele . That he was then in the state of a servant , will not help their cause . For howbeit he vvas in the state of a Servant , yet upon singular occasions he was adored . If I would discourse Rhethorically upon the present occasion they had to move them to kneele , then any man would grant that the occasion of adoration was singular , and yet they kneeled not , for other weightie reasons and causes . It is also untrue , that the Doctor sayth , that he carried at this time onely the forme of a Servant , and Minister of the externall element . for he carried also in open view , the person of a Lord , in that he did institute the Sacrament . VVe yet reason further from the example of Christ and his Apostles , not respecting adoration directed to Christ bodily present , and we say that Christ directed not his Apostles to adore and worship God the Father for the benefit of redemption , when they were in the act of receiving . Christs familiar presence should not have with holden them from directing their prayers and praises to God , if it had b●en a thing requisite , no more then when they kneeled in their prayers to God at other times , no doubt notvvithstanding of Christs familiar presence in the carriage of a Servant . And Christ should have taught them so to do , if the reasons hitherto alledged by the Doctor were good . All his reasons are as good for the first supper as for the rest of the rest of the suppers which have followed since . The words of the institution served to teach the Apostles , as wel as us , that he was their benefactor , testator , adopter , redeemer , and feeder . Again , the form that Christ instituted , he appointed it not for that night onely , but to be observed to his comming again , & therefore the different state of Christ in humility or glory , did not alter it . And even after his ascension , when he was in the state of glorie , the Apostolicall Kirkes as we have sayd , sate at table . The rules of the institution and precepts generall & particular , admit no other gesture , but a table-gesture . Seeing these rules & precept are perpetuall & to be observed , whether Christ be in the state of glorie or humilitie , it is evident , that it was Christs vvill , that after his glorificatiō also , we should cōtinue the table-gesture , and the semblance of a supper till his comming again , when we shall sup with him in glorie . section 10 VVhen the Apostle saith , Shew forth the Lord death , till he come again ; the Doctor saith , he meaneth not verball preaching made by word , but reall preaching acted by taking , eating , drinking . This is a Iesuiticall exposition very familiar with the Doctor throughout his book . The Rhemists so expound the words , 1 Cor. 11.26 . that this commemoration is nothing els but the representation of the death of Christ made by the elements & the action . But D. Fulk answereth that even according to the judgement of the Fathers , the Lords death must be shewed not onely by the action , but also by words that may stirre us up to remembrance and thankfulnes . Although saith he a long sermon as we take a sermon , is not necessarie , yet at least a summarie and briefe declaration of the institution and use of the Sacrament , is necessarie . And therefore saith VVillets , p the Sacraments cannot rightly be Ministred , unles there be a declaratiō & shewing forth of the Lords death , not onely in the visible action of breaking , distributing , but also in setting forth the end of the Lords death , with an exhortatiō to thankfulnes . Pezelius saith , q that to annunce or declare , is not to expresse by similitude of fact , but to inculcate the death of Christ & his benefites , & to teach the right use of the Sacramēt . This annunciatiō agreeth with the Hagadah , that is the declaratiō which was made at the passover , according to the cōmandement , Exo. 13.8 . & thou shalt shew . This precept was givē not to be performed cōfusedly by al , but according to good order & comelines , & therefore at the paschall supper one made the declaration , expounding every coremony , in the own place ; the meaninge of the Lamb , of the bitter hearbs , & so forth of the rest This hagadah & declaratiō of the Iewes , saith Casaubonus , r answereth to annunciate , 1 Cor. 11.26 . But admitting the Doctors interpretation , what would he inferre ? He would inferre that this Sacrament is called Eucharist not onely for the thankesgiving , wherewith it beginneth & endeth , but because the action itselfe is an actiō of thankesgiving . for as it is a memoriall of his praise , so it is a testimonie of our thankfulnes . It is true indeed that the name of Eucharist is attributed , not by scripture , but by the Fathers to the action , yea to the elements themselves . But it is unproper appellation to call the bread of the Sacrament Eucharist , that is thankesgiving . And therefore Iustinus s calling it so , must expound it again by more proper speech , saying panis Eucharistetheis , the bread whereupon thankesgiving was made , so likewise the action of giving , receiving , eating , drinking , if at any time they be called Eucharisticall , it is unproper speech ; For properly thankesgiving standeth in words , and no other but verball thankesgiving is prop●rly Eucharistia . And from that which is properly thankesgiving , it should seeme most reasonable that the vvhole action is denominated Eucharist or thankesgiving . And Casaubonus saith , t that the Sacrament is denominated both Eulogia , and Eucharistia from a part of the action , to wit , the proper thankesgiving and blessing . The actions ar properly a representation , and consequently a memoriall of Christs death and Passion ; but not properly a commemoration of his death and Passion . VVhen verball commemoration is made , of Christs death and Passion it is not formally , a rendring of thankes : farr lesse is the representation . VVe kneele not when verball commemoration is made of Christs Passion ; should we kneele at the representation . The Iewish passover was to the People of God a memoriall of their by-past deliverance , and a type of the spirituall deliverance to come ; yet neither for the action , not nor for the declaration made at the action did they kneele . To divine worship , sayth Cyrillus , u belong sacrifices , hymnes , prayers , praises , and thankesgivings , adoration and worship , sacred devotions , priesthood , temples , altars , offrings , confessions , solemnities . VVhere ye may see thankesgiving and adoration are distinguished from the rest . All these particulars belong to Gods honour in generall , but they are not adoration or praise in particular : honor is more generall then praise or adoration . He that adoreth , honoreth ; but every one that honoreth , adoreth not . The last Section containeth a conclusion of his former discourses , which are answered . CHAP. IV. Kneeling standeth not vvith Charitie . OF the gift , the giver , the manner of donation ; and receiving , section 1 and of the requisites of Faith , hunger , thirst , joy , humilitie in the communicants , vve spake before . The Pastor ministring the externall element , representeth section 2.3.4 . Christ ministring the spirituall food to the soule . Our sitting at table , and communicating with the pastor doth resemble the soule admitted to the spirituall table , and Christ dining and supping with it , Apocalypsis . 3.20 . Eating and drinkinking represent our union with Christ , as food to our soules , but do not represent our fellowship with him , as of guests with the master of the Feast . This is represented by a Table-gesture . VVhen I eate a great mans meat set before me , or reached to me , his meat is united to me , and turned in the substance of my body , and that may be done without a table , wheresoever I eate his meate . But when he admitteth me to sit at his table , he maketh manifest the fellowship , whereunto he hath assumed me at that time . Vnion is one thing , and societie and fellowship is another thing . The Doctor therefore reasoneth not well , from eating and drinking against the table-gesture . VVhen we speake of fellowship with Christ , at the spirituall table , we do not so much as dreame of equalitie , no more then David and Ionathan thought themselves equall to Saul , when they sate at his table , or lame Mephibosheth to David , when he eate at his table . As for standing of the communicants in ancient time , vve say it did not so well expresse this fellowship as sitting . As for kneeling , it altogether obscureth it . Our union likewise among our selves in one body , it is true , as the Doctor saith , is sufficiently expressed by partaking of one bread : but our fellowship amongst our selves as guests at one table , is expressed by communicating the elements one with another , and consequently with a table gesture . The eating of the guests feeding upon one meat , is one thing , for that may be done apart : and eating together at one table , distributing each to other is another thing . The communicants are considered diversly : sometimes as members of one body , feeding upon the selfe-same food : sometimes as several guests feeding together at one table , and enterchanging token● of amitie amōgst them selfes . The first is union , the second is fellowship . This fellowship is not onely obscur●d , but taken away by kneeling and onely preserved by a table gesture . The Apostle 1 Corinth . 10.17 . doth meane Sacramentall communion of these who in one congregation ate together did eate of one Sacramentall bread , and not of the generall communion , which all the members of Christs body , wh●resoever they be , have one with another . They who are joyned together by Sacramentall communion , have their spirituall communion also with the whole Kirke , sealed by this Sacramentall communion . The ancients did understand the Apostle to speake of one Sacramentall bread ; and therefore in some places and times they had but one Sacramentall bread indeed , to expresse the communion of the saints the more vively . Durandus sayeth , t In the primitive Kirk , they offered one great bread sufficient for all which custom the Grecians are sayd yet to observe . And Honorius Augustodune●si saith , u that of old the Priests tooke floore out of every house and family , which the Grecians yet observe , whereof they make one bread which they distribute . Dionysius Areopagta x , Ignatius , y & Anselmus z make mention likewise of one bread , and of one cup. Moulins a reporteth out of Franciscus Alvarez , that the Abyssins make a great Bunne , about a finger thick , wherein the Priest maketh five holes with his finger , in remembrance of the five vvounds of Christ , and this he doth consecrate in the Arabian tongue . section 5 He sayth that all the significant ceremonies and actions , that belong to the nature of the Sacrament , are employed abo●t the elements , or to the use of them onely . If therefore a table-gesture be a Sacramental ceremony , the table whereunto the use of the gesture belongeth must also be the third symbole or signe representing Christ , and consequently as necessarie , and essentiall , as bread and wine ; and the gesture as necessarie , as eating and drinking . VVe ansvver , first , there is no necessitie , that euery ceremonie and rite be significant . for some may be ceremonies of order onely , yet serving to the right ministration of the Sacrament , that vvith out them the Sacrament can not be rightly administred , nor the order and frame thereof duelie observed ; thē they are necessarie , suppose they haue no signification . But we haue demonstrated alreadie , that kneeling putteth al out of joynt , and a tablegesture onely doth keep the institution in order as Christ hath commanded . Next , the table-gesture is employed about the elements themselues : for it is not employed about a bare table , but a table with the elements set thereon , & for the elements . 3. Euerie significant ceremonie , is not of like necessitie . The breaking of bread after thankesgiuing , is a significant ceremonie & necessarie for the integritie & right ministration of the Sacrament , yet it is not equal with eating & drinking : which is necessarie to the essence of that actiō . VVhat reason therefore is theere to make a table and table-gesture suppose they be significant , as necessarie as bread and vvine , eating and drinking ▪ 4. As for the signification of a table and table-gesture , vve admit not strange allegories , as to signifie the accomplishment of the ceremonies of the Law in Christ , yet such significations as arise of the proper use and end of table-gestures at ordinarie banquets we allow . The guests sit at ordinarie tables , appointed for ordinarie feasts , with greet personages , partly for ease , partly to signifie their familiar admission to their tables , and sociall entertainment thereat . Sitting is the ordinarie table-gesture chosen for theese respects . Our sitting at the Symbolicall part of this feast , representeth the soule sitting vvith ease , and familiarly admitted by Christ to the spirituall feast . This signification is expressed in metaphoricall speeches and parables by Christ himselfe , vvhen he saith , many shall come from the east and from the vvest , and sit at table in the Kingdom of heaven vvith ABRAHAM , ISAAC and IACOB , Math. 8.11 . And LAZARVS is brought , in Luke 16.23 . sitting at that heavenly table neere to ABRAHAM , leaning on his bosome . As Iohn was neerest Christ at the Paschall supper , when he leaned in his bosome , that is , was neerest his bosome . For the second was neerest the first , and the third neerest the seconds bosome , who were in one bed . By one Lazarus is expressed the happie estate of all Gods Children , they shall be so deere to Abraham , as if everie one should sit neerest to him at his bosome in heaven . See Beza in Luke 16 , and Reynolds Censura b and Barradius c . Seeing our repose and familiar entertainment at the heavenly table , is expressed by sitting , the repose & familiar entertainment at the spirituall table , whereof that is an accōplishiment , is very fitly resembled by sitting at the communion table . Christ signified so much before he arose from the supper Luk. 22.30 . I have appoynted to you a Kingdome that ye may eate and drinke at my table in my Kingdome , and sit on seats , and judge the 12 tribes of Israel . The Fathers in calling it a mysticall table , do understand that there is a spirituall table answerable to it . Nazianzen saith , d that howbeit they thrust him from the altars , meaning the Lords tables , yet he knew another altar , whereof these were onely examplars , he will stand at that altar or table . Is it not our common custome to put the communicants in minde of another table , whereat the soule is to feed spiritually ? If the table be mysticall , why may not the table-gesture be mysticall . Now sitting expresseth this signification very well , standing not so well ; kneeling not at all . VVe require not ever of necessitie , to the right ministration of the Sacrament an artificiall table made of timber , but the form of a table vve require , vvhatsoever the matter be ; timber or stone , or a peece of ground . As Mark. 6. vvhere the mullititude sate in rowes by fifties and fifties upon the ground to eate of the loaves ; that peece of ground , vvhereabout they sate , vvas the form of a table , howbeit the matter vvas earth . So if the Turkes vvere converted , and did communicate after the same forme , sitting on the ground in companies with their feet and legs plett , the dimension and shape of the ground , whereabout they sit , is their table , & their sitting their table-gesture . For the high table and the table on the ground , answer analologically one to the other . This kind of table and table-gesture , preserveth the vvhole order of the institution . For sitting in this manner , the communicants may distribute the elements among thēselves . The like we may say of the times of persecution , where the artificiall table cannot be had , there the natural is sufficient . There is no divers fashion of nations , taketh away the form of a table , nor no different state of time prosperous or troublesome . VVine is one of the elements instituted by Christ to be a signe of his blood : but what if the communion were celebrated in parts , wher there is no vvine to be gotten , nor bread made of wheat , but of the rootes of hearbes ; may they not use such things as they have , which come neerest to the use of our bread and wine ? Calvin sayth they may , and Beza approveth his judgement ; e for they are to other Symbola analoga saith he . The Doctor saith , there is no other table-gesture , necessarie , but that which the Apostle calleth Metechein to participate of the table by eating and drinking , as onely prescribed in the institution . But we have already sayd , that there is such an order of the institution prescribed , as will not admit every kind of participation , but such as may stand with the rules and precepts of the institution , that is , with do this , and divide it among you . And therefore participation with the gesture of kneeling , is excluded . If to participate onely be required , then let us take it by the mouth , and not by the hand , for greater reverence . As for feare of superstition the Doctor will free us of that ; we are so well informed against transubstantiation , and the bodily presence . He sayth all nations agree not in one forme of Table-gesture . VVhat then ? do they not all agree in a table-gesture ? And as for kneeling , no nation under the cope of heaven did ever use it for a table-gesture . Further , it is urged , not as the most decent table-gesture , but as a gesture of adoration . To receive the Sacrament upon the Sabboth day after meat section 6 and vvith uncovered heads , is not to be compared with receiving kneeling . In the former vve symbolize vvith the pure Kirk , and have sufficient vvarrant from the word . In the last vvith the Roman Kirk , and have no vvarrant so to doe . VVe received not the gesture of sitting from the Arrians , but from the first primitive and Apostolicall Kirk , and Christs example : therefore we cannot be sayd to symblize vvith ArArrians . The 4 conclusion of Synodus Petricoviensis , cited by the Doctor , alledgeth , that sitting at table is no where used in Europe , which is false . For when that Synod was holden anno 1578 ▪ sitting at table was in use in the Kirkes of Scotland , and the Low Countries and is yet still in use among them . That Synod consisted of sundrie sortes of protestants , some adhering to the Augustane Confession , some to the confession of Bohemia , some to the Confession of Helvetia . The Lutherans would not consent to sitting , because of the bodily presence : others adhering to the Helvetian confession , would not consent to kneeling ; therefore that they might agree , it was permitted to every one to stand , or kneele . And so not onely for dispite of the Arrians or ( as Synodus Cracoviensis calleth them ) Arrianabaptists , did they discharge sitting : But also for their respects of common agreement among themselves . VVe are not to follow the Canons of such confused Synods . Yet I vvish the Doctor had set dovvn the words immediately preceeding , where they say , f that it is neither the vvill of God , nor the custome of the purer Kirk , to smite men with Ecclesiasticall discipline for externall rites , and therefore permitteth every man to stand or kneele . Yee see the Lutherans notwithstanding of their opinion of the reall presence are not so hot for kneeling as our men , who outvvardly professe othervvayes . This Synod would not have allowed office-men to be compelled to kneele under the pain of deprivation from their offices , whereunto they have right of their life rent , by the Lawes of the Land , and wherein ther livelihood doth stand . This mixt Synod would not have allowed our two pretended Archbishops Mr. Spottiswood , and Mr. Law to sit in the court of high commission , where they sit without allowance of the Kirk and the States , and to exerce like Popes the power of both the Swords , suspending , depriving , fining , confining , and imprisoning . First they delate , and then they execute , as Doeg did . That mixt Synod would not have allowed the foure Ministers of Edinburgh aboue-named to incense his Majestie against the people with their calumnious and sycophanticall letters . Mr. Galloway professed openly in pulpit , that he would do good service to God , who vvould procure their punishment . Mr. Struthers declaimed against them , because they were not so pliable to his course , as he desired . Al the foure presse to extinguish that spark of light & zeale yet remaing with the better sort ; which was kindled by those worthies , who went before thē , shining as burning lāpes , Mr. Knox , Mr. Lowsō , Mr. Bruce , &c It vvere strange if Calvin should be a favourer of kneeling , whose doctrine and perpetuable practise was against it . In the section 7 place alledged by the Doctor , he preferreth adoration in the supper before adoration in the streets , when the bread is carried in pompe or procession : he doth not allow it simpliciter in the supper . His vvords are generall , and may be applied to any part of the supper , as well as to the act of receiving , and to internall adoration as well as to externall . He recalleth us to the institution in the same section , and in the words vvhich I haue cited before , as the surest warrant for our conscience , where he saith , the Apostles in the institution , and the Apostolicall Kirkes afterward , kneeled not . P. Martyr , wrot his treatise of the Eucharist , when he was Professor in Oxford , not many yeares after he had forsaken papistry . Crammer , his speciall friend , Ridley and others who saw not all things in the dawning of the day , being moved with the stirres and out-cries of the papists , to appease them some what , enjoyned kneeling in the act of receiving , in the renewing of the booke of common prayer . P. Martyr , a stranger vvas loath to contradict his great friēds , & the received order ; or it may be that thē he saw no further ▪ his reason is very weak : for many do kneele devoutly sayth he , when they heare these words read ; And the word was made flesh . VVhat was this , but to corfirm one superstition with another ? for wherefore should we kneele at these words more then at the rest of the articles of our faith , or confortable passages of scripture ? VVhē he was afterward in Zurich writing against Gardiner , he was forced to defend his former treatise , & through the importunitie of his adversarie , he was driuen to utter such speeches . As the papists worship their absent Saints in their images so do we worship Christs body being absent in the sacrament . And again , as the nobles & Citizens reverēce the Emperour in his purple robe & his seale , howbeit they know he is not contained in them : so do we in the Sacrament worship Christs body being absent . Yet this much we may perceiue , that he could never throughly digest it , for in the same part vvhere the Doctor doth cite him : he doth twice vvish that all kinde of externall adoadoration vvere abolished , whether prostration of the body , or kneeling . And when he was in Zurich , In his defence against Gardiner , he affirmeth plainly , that it was without any vvarrant of Gods word , yea against the example of Christ and his Apostles . But not willing to insist long in scanning mens testimonies , I proceed . VVe compare not the brasen Serpent vvith the bread in the section 8 Sacrament . It is the ordinance of God , and of perpetuall use even to his comming againe , according to Christs commandement , howbeit the Papists have made an Idol of it . The ordinances of God should not be abolished when they are abused & polluted by men , but ought onely to be restored to their right use . VVe compare the brasen Serpent with kneeling in the act of receiving . If Ezekias brake in peeces the brazen Serpent , which was reserved for 700 yeares as a monument of Gods mercie , because it was polluted with Idolatrie : Farre more should kneeling in the act of receiving , be abolished : seeing it is but the invention of man , and hath been abused to the vilest Idolatrie that ever was , the worship of the bready God. The brasen Serpent had no state in the worship of God , and yet Ezekias would not be curious in the carefull keeping of it , but brake it in peeces . Kneeling hath state in the worship of God , and cannot be hid from the eyes of men , therefore more dangerous then the brasen Serpent . Constantine the great closed up the temples of Idols , Iulian opened them again : therefore Theodosius demolished them . section 9 It is true the Doctor saith , that there is great difference betwixt an Image , and the workes of God , the word and the Sacraments . But yet it is Idolatrie to give Gods worship to any creature whatsoever , suppose to an Angell of heaven . It is lawfull to bow down if there be not some other just impediment , when we have seen the workes of God , when we have heard the word , received the Sacraments , &c. But the Doctor frameth his words after this manner : To bow down when we have seen the workes of God , when we have heard the word , when vve receive the Sacraments : he sayth not when we have received as he sayd of the other two , and as he should have done . Or else if he had spoken to his purpose , he should have have said after this manner : It is lawfull to bow down when vve see the workes of God , heare the word , or receive the Sacraments , which he vvould be loath to do . He doth the like in the two examples following , vvhen the fire fell down and consumed the sacrifice of Elias , the people fell on their faces and cried the Lord is God. And the infidell , or unlearned Christian , convinced by the Prophets in his conscience falling on his face , adored God saying , God is among you . Here the Principall cause of their falling down vvas God , saith he , but the miraculous vvork of the fire , and the word of the Prophets , vvere instrumētal causes vvhereby they vvere vvakened and stirred up . Even so vvhen vve fall dovvn at the Sacrament , the principall cause that moveth us ( sayth he ) is God to vvhom vve kneele , but the Sacrament is the instrument , vvhereby vve are taught , and admonished to fall dovvn at that time , and in that place . If the Doctor had said of the first tvvo , that at the same time , and in the same place they fell dovvn also , he had said to the purpose . But he doth altogether suppresse the circumstance of time and place in the tvvo examples . And the truth is , that the people fell on their faces , after that the fire had consumed the burnt-offring , and the vvood , and the stones , and the dust ▪ and licked up the vvater that vvas in the ditch , 1 King. 18.38.39 . And the infidell , or unlearned Christian is brought in ( upon supposition in case such a thing fall out ) falling on his face , and adoring God after that the Prophets had ended their Prophecying . For he is brought in speaking , vvhich could not be done vvithout confusion , if the Prophets vvere prophecying in the meane time . So his examples do not serve his purpose , nor his comparison in generall of the Sacraments vvith the vvord & vvorkes of God. For if vve should fall dovvn at the time and place vvhen vve see the vvorkes of God , and feele our selves vvakened and stirred up by them , then shall vve fall dovvn before the vvhole host of heaven , and every thing that creepeth on the earth . Or vvhen vve heare the vvord , if every man as he findeth himselfe vvakened and stirred up , should fal dovvn and vvorship , hovvbeit he joyn not speaking vvith it , like the infidell , or unlearned , vvhat a confusion vvould be brought into Gods service ? Next I say , suppose it vvere granted that the people fell dovvn in the meane time that the fire vvas vvorking the vvork vvherefore it vvas sent , there is a difference betvvixt the customable beholding of Gods ordinary vvorkes , the Sacraments , and a miracle . For as Augustine a saith of the sacred Scripture , the Serpent , the Sacraments , they may be honored as matters religious , but vvondred at as matters of marvel they may not be . The infidell or unlearned if he had fallen dovvn in the mean time and spoken , it had been but his rudenes , not yet vvell understanding the order of the Church . VVhat men do either amazed vvith the Majestie of God in a miracle , or of ignorance being but nevv couverts to testifie their conversion before the congregation as vvitnesses , doth not helpe the Doctors cause . Thirdly , suppose they had fallen dovvn in the mean time , yet their falling dovvn vvas not for adoration of the fire , or the vvord , but of God , Kneeling at the Sacrament is for reverence of the Sacrament , as vve shal make manifest . But as I haue sayd , their falling dovvn vvas not in the meane time of the vvorking of the fire , or the prophesying of the Prophets , and so serueth not the Doctor to the very pretence of falling dovvn at the Sacrament . He denieth that they bovv their knees at the Sacrament , for the religions respect and reverence vvhich they cary to the Sacrament , but to Christ , for the religions respect & reverence that by it they are taught to giue to him . I see men make no account vvhat they deny , providing they can insnare simple people , and bring them to the doing of the act . The Doctor sayd othervvayes , at the pretended assembly , and the act penned by him and some others , vvhen it vvas reformed , the copie vvhereof subscrived by the clarke come in my hands speaketh as I have already alledged . It is there ordained , that vve kneele in reverence of so divine a Mysterie to vvit , as is the Sacrament , or holy communion , vvhereof mention is made in the vvords immediatly preceeding . And the vvords follovving , in remembrance of so mysticall an union , as vve are made partokers of thereby to vvit , by the mysterie , declare that by the vvord mystery , is meant the Sacrament . The like speech he hath in this book , that the communion of the body and blood of Christ is offered to us by the sacred mysteries vvhich are given at the table . It is an usuall tearme of the ancients to call the Sacrament , sometimes mysteries in the plurall number , sometime mysterie in the singular number , as the Doctor doth also varie the tearm in this book . And in the English Confession the bread and vvine are called the heavenly mysteries of the body and blood of Christ. To kneele then in religious reverence of the Sacrament , is to adore it . For all religious kneeling is a gesture not of ordinary and common reverence , but of adoration . Seeing therefore the publick intent of the inforced act is Idolatrie . vvhatsoever be the private intent of the communicant , he is guiltie of Idolatry in kneeling A man may go to Rome , and take the Sacrament at the Antichrists hand , if private intention will save him from the guiltines of Idolatry . Our conformitie with our neighbour Kirk , doth also manifest the intent of our act . The disputers against Mr. Rogers , Mr. Hutton , D. Cowel , and D. Spark , prove out of their vvriters , that the reverence of the Sacrament is intended . I vvill onely set down Mr. Huttons words . Our bowing at the Sacrament ( saith he ) is an outvvard reverence meet to be performed because of that holy action in hand , namely our religious communicating ; partly to stirre up in others a more religious estimation of those divine seales , partly to remove all prophane thoughts of Epicures and contemners , partly to put a difference between the ordinary bread & wine , & those Sacramentall , to which we give more reverence , because they are more thē ordinary bread & wine . That book of cōmon prayer , wherto they are tied by the statute of Q. Elisabeth , giveth also to understand , that kneeling at the communion is enjoyned upon this ground , that the Sacrament might not be profaned , but held in a reverent and holy estimation amongst us . I heare that our men have put in another word to colour the matter . In reverence of God , and of so divine a mystery ; but that will not help the matter . For God wil be the totall & onlie object of adoration , he will have no compartner , & he will have it to be directed to him alone immediatly . But what if by the word mysterie be understood the action of celebration , that will not help the matter ; For the action of celebration is nothing else but the mysticall rites and ceremonies employed about the elemēts , giving , receiving , eating , drinking . I may not kneele in reverence of the mysticall rites , more then of the mysticall elements . I may not lawfully adore actions more then substances . No action never so mysticall or holy , is the right object of our adotation . Seeing therefore we kneele in reverence of the Sacramēt , & it is in part the object of our adoration , vve are sayd as properly to bow before it , as the Papist to bow before his image . Yea , suppose a thing situate before us vvanting life , be not the object of our adoration , as a vvall or a tree , yet are we said properly to bow before it in our vulgar language . howbeit speaking Greeke we would not use the vvord Enopion to that purpose . David or Daniel may be justly sayd to bovv toward the Temple , they being farre removed from the sight of it ▪ or toward the Ark , the Ark being out of sight in the holy of holies . The elements are not onely in our sight , but are also the object of our reverend vvorship , as the crucifix is to the Papist . And admit that the speech were not proper to say we bow down before any dead element , the doctors phrase is sufficient for us . For we may not bow down toward a creature , as the object of our adoration . Yea and further , we may not bovv by direction and ordinance novv under the nevv Testament , tovvard any place or creature , there to vvorship God , as the people of old , did tovvard the Ark , vvhere God manifested himselfe by a singular manner of presence , sitting betvyixt the Cherubins . It is manifest then , that the publick intent of the act is Idolatrous , seeing the elements are made an object of our reverent kneeling . Yet let us examine the Doctors private , but pretended intent . 1. If vve kneele onely to Christ at that time and place , vvhen the elements , in the sight and use of them , as instrumentall causes , vvaken and stirr us up to give that bodily worship ; then at what time , and in what place soever , vve are moved and stirred up by any creature , work of God , word , Sacrament , type , figure , monument to acknowledge our dutie of bodily worship to God , we should give it in that place , at the same instant time . For the Doctor did except onely Images and Idols , as not fitt to teach us any thing of God , and consequently , that we should not bowe before them . But of this purpose we spake a litle before . See also Perth Assembly . 2. If I kneele onely in regard of the pretended prayer of the soule , and yet in the mean time of my kneeling , which is an externall worship . I perform an other action of divine service . I confound two parts of externall worship . I am praying , and in that regard , as is pretended , kneeling ; and in the meane time I am beholding with mine eyes the mysticall actions , hearkening with the eares to the audible words , receiving the elements vvith my hands , eating and drinking vvith my mouth , and so one person at one time is 〈◊〉 two sundry parts of externall vvorship . For these actions are not the actions and gestures of prayer and adoration . The diuers kindes of Gods vvorship should not be confounded vvith other ; but specially none of them ought to be confounded with prayer and adoration for eschewing of Idolatrie . Did ADAM eate of the tree of life , the people of God eate of the Paschall supper , or the manna , the Priests eates of the things sacrificed , of the presence bread , or other holy meate , and adore in the mean time also ? The Lord would have externall adoration superceeded during the use of the meanes , the vvord & the Sacraments , both for eschewing of Idolatrie , lest vve adore the meanes ; and of confusion and distraction lest the parts of Gods worship should undecently be confounded , and our hearts distracted . And so kneeling in this action doth not best beseem this action , as the act would insinuate . Babylon is not so confused : for they think the actions of eating , drinking , taking , beholding , vvhen they are upon their knees , and in time of their prayer , are imployed immediatly about their God. 3. Either the soule is vvholly imployed in prayer during the time that the communicant is upon his knees , and then the actions of beholding , taking , eating , drinking , are idle , or rather hurtfull because they distract the soule , or the soule is not totally exercised in prayer , and then kneeling must be in regard of the actions and elements vvhereabout they are imployed , as well as of prayer , and this is Idolatry . 4. If the actions outvvard imployed about the elements , and the internall considerations and actions correspondent be the principall work of the communicant : and on the other part , the prayers be but mentall ejaculations , and occasionall , then is the gesture of kneeling principally for the actions , and the elements whereabout they are imployed . But so it is , that these actions imployed about the elements , and the internall actions correspondent , are the principall vvork of the communicant , the mentall ejaculations of prayer and praise , are but occasionall and incident . Therefore kneeling is principally for the actions and the elements , wherbout they are imployed . 5. If mentall ejaculations give place to all other parts of Gods vvorship , and require no bodily adoration , as we may see at the hearing of the word , our mentall ejaculations require not kneeling . Thē it vvil follow , that kneeling is not at all in regard of these mentall ejaculations of prayer and praise , but of the publick worship commanded , that is , of the celebration of the actions , and signes whereabout they are imployed ; and this is also Idolatry . As for publick prayer in the act of receiving , they cannot pretend it . For no such prayer is set down by any Canon of our Kirk . The disputers foresayd have layd open the nakednes of this pretence also . So vve may see the carriage of every communicant , declareth that kneeling is for reverence of the elements , let the communicant pretend what he please . Next , let him pretend what he please , he is to be exponed according to the publick intent of the act injoyning him , which is Idolatrous . Make never so many respects besides , either in your private conceit , or in the act , this publick intent being one , doth marre all the rest . The Lord vvill not be mocked with relations , but respecteth the act , and not the intention saith Bilson , h howbeit to another purpose . He denieth that our kneeling hardneth the Papist in his section 10 Idolatry , because we kneele not in that respect that they do : yea that they are no lesse vehement against our kneeling then against our sitting ; but daily experience doth prove the contrary of this allegeance , that the Papist is hardened in his superiour sort of Idolatry , by our inferiour sort . The Papists are offended at us for not kneeling upon the conceit of transubstantiation , but they are vvell content to see us kneele upon a religious estimation & reverence of the element , & the mysticall actions . They are content to see us borrow ther rites to decore our religion withal , to kneele at the same time , in the same place , after the same manner , & to the same general end of adoration , howbeit upon different respects . The Doctor would make men beleeve that there is no Idolatrous worship of a creature , except we take it for a God. VVhen as it is also Idolatry to communicate religious knee-worship to that which we are perswaded is but a meere creature . section 11 He denieth , that kneeling offendeth the weake brethren : yea many affirm that there is no gesture can sufficiently expresse the reverence and respect that in this action we owe to God , as the Doctor alledgeth . I understand not what the weak brethren be of whom he meaneth ; but well I know , that all the Godly Professors of the Land are offended at it , & justly . They have heard our preachers these 60 yeares by past teach otherwise & in the subscribing , and swearing to the second confession of Faith , require persons of all estates to abjure it . If they shall now heare the Preachers defend it , and urge the practise of the same , what shall they beleeve ? may they not think that the rest of the doctrine which they have taught these many yeares by-past , they vvill recant , if they vvere but a little put at . I know none for mine own part content , but blind ignorants or superstitious people . The old vvives that knocked on their breasts , and glowred up to the bread , when Mr. Galloway delivered them the elements , were very well content . Vile atheists , and blasphemers of Christs name , can both buffet Christ rent his wounds , blaspheme his name , and yet kneele and say , Haile maister . Some politians indifferent in matters of religion , can be content to do any thing , whether they have delight in the matter , or no delight at all . Some , it may be , and I feare too many , think as the familists do , that they may lawfully present themselves to any vvorship which the prince or Magistrate shall enjoyn , suppose it were never so Idolatrous . A number did kneele because they were seduced by corrupt teachers , temporizing or seeking benefit or preferment . Many kneeled for Feare of loosing their offices , and estates , & some of them have been grieved in conscience for so doing . But the Feare of danger and trouble vvill not hold men excused . If the Doctor would obtain that no man should be urged , vve should then see what manner of men these be whom he alledged to be so well contented . The determination of kneeling , when and where , and in what cases is to be used , is left to the determination of the kirk , saith the Doctor . Be it so , where the word hath not already determined . But. 1. The exemplary sitting of Christ. 2. The use of the Table . 3. The Sacramentall breaking of the bread after the thankesgiving . 4. The enunciative Form of deliverie of the Sacramental word . 5. The generalitie of the Sacramentall word . 6. The commandement 1 Cor. 11. to communicate together . 7. The precept , Divide it amongst you . 8. The semblance of a supper or Feast . 5. The discharge of vvil-worship . 10. The discharge of conformity in rites and ceremonies with Idolators . 11. The discharge of kneeling religiously in reverence of any creature . 12. The discharge of dangerous provocations to the grossest Idolatry of the Papists , do all discharge kneeling . See al those particulars treated in Perth Assembly . Howbeit we differed before from the Kirke of France by our sitting , yet we do differ Further both from the Kirke of France , and from our selves by kneeling : yea , vve differ from all the well-reformed Kirkes round about us . The Doctor saith , if the ancient Church might have lawfully interchāged kneeling , a gesture ordained by God himself into standing at prayer , touching which there is no precept , how much more may our Church interchange sitting never commanded , and never or very seldome practised in Gods publick worship with kneeling a gesture commanded by God , and most agreeable to this Sacrament . VVe have already made manifest , that at the religious Feasts under the Law , at the Sacrament of the Supper under the new Testament they did sit . In the time of the preaching or prophesying , it vvas likewise the ordinary custome to sit both in the Synagogue of the Iewes , and the Assemblies of Christians , 1 Cor. 14.30 . Acts. 16.13 . Act. 20.9 . Luke . 4.28.29 . Act. 13.16 . Luke 10.39 . I think no man vvill deny but the ministration of the Sacraments , and the preaching and hearing of the word , are parts of Gods publick vvorship . If by publick vvorship the Doctor do meane the solemne & publick prayers onely , then he speaketh not to the purpose . Neither doth Calvin say , that kneeling in time of prayer is simply a divine ordinance , but he sayth , it is so human a tradition that it is also divine . It is divine in so farre as it is a part of that comelines which is recommended to us by the apostle . The Prophets upon singular occasions as they were moved by the spirit , exhorted the people to come and bow down before the Lord. But these exhortations were not precepts . for then Christ had sinned if he had not kneeled in the times of thankesgiving ; but we have already manifested that he sate . Then David likewise had sinned when he sate before the Lord. 2. Sam. 7.18 . To expone sitting standing , were catachresticall indeed . To expone sitting remaining , vvill not agree with the text . To devise a mysterie for that sitting Peter Martyr sayth , it is without a warrant . If there had been a commandement to kneele in time of prayer , then Iehosaphat and all Iuda standing before the Lord with their yong ones , their vvives and Children in time of prayer , 2. Chron. 20 5.6.13 . had sinned , and the ancient custome of the Iewes to pray standing , had been unlawfull . Of this custome see Perth Assembly . It was the office of the Levites to stand evening and morning to give thankes and praise the Lord , 2 Chron. 23.29 . The tribe of Levi is sayd to be separated to stand before the Lord to Minister to him , and to blesse in his name . VVhat the ancient Kirk did in changing kneeling in time of prayer into standing , insignification of their joy for Christs resurrection , and that so precisely , that it was accounted a great sin to do otherwayes , on the Lords day , & betwixt Pasce , and Pentecost , is nothing to us , who are not to follow them in such conceits . Paul kneeled betvvixt Pasce and Pentecost the time forbidden by the ancients , as vve may see Acts. 20.36 . and had no minde of such devises . The Doctor alledgeth , that our first reformers established sitting onlie as a fit ceremony for the time , to abolish the opinion of transubstantiation . But this he alledgeth against his ovvn knowledge , and I am sure against the truth . For in the first book of discipline , in the second head thereof , it is ordained as a perpetuall gesture because most agreeable to the institution . In the parliament holden anno 1572. it was inacted , that if any man did communicate otherwayes with the Sacraments , then as they were then truely ministred in the reformed Kirkes of this realme , should be holden infamous , unable to sit or stand in judgement , persew or beare office , or to be witnesses or assisers against any professing the true religion . Shall vve now have a new act in the contrarie , for this English guise , or rather old Papisticall manner . In the second confession of Faith , vve detest all allegories ▪ rites , signes and traditions added to the true ministration of the Sacraments , without or against the vvord of God. Did any preacher preach otherwayes till now ? And at Perth Assembly the Doctor confessed that yet still the former order vvas best , but he would please the King , and avert his Majesties vvrath from this Kirk . P. Martyr vvriting to the Polonian Ministers and Professors anno 1556. VVilled them to pluck up superstition & Idolatry by the roots , if othervvayes they plucked onely at the Leaves , the Fruits and the Flowers , it vvould spring up again as it had done in some places already . I know vvhat I speake sayth he . And this he spake vvhen our neighbour Kirk revolted to Poperie in Queen Maries dayes . But chiefly he desireth them to make a syncere reformation in this Sacrament , vvhere there are , saith he , a Pestilent seeds of Idolatry , which except they be taken away , the Kirk of Christ vvill never be decored vvith pure and sincere worship . And again he saith , as the Sacraments ought not to be contemned ; so men ought not to give them greater honor then the institution will suffer . Bucer in his censure vvritten at the desire of Cranmer , sayth , b that if vve love God and our Saviour Christ none of these things , vvords , or gestures , vvill find or keepe place amongst us , vvhich have appearance of affinitie vvith the impieties & abhominations brought in by the Antichrist upon the holy mysteries , or vvhich may be taken hold of to make up , any any commendation of them , howbeit unjustly and vvithout just cause offred . A vvhole Synod did condemne this gesture for the danger of Bread-worship , as may be seen in Festus Hommius harmonie of the Belgick Sinods . Our first Reformers upon the same considerations abandoned this gesture simpliciter , and not for a time onely . He pretendeth a needlesse Feare of Prophanitie and contempt , which may by time creep in by our former order . If it creep in , it is to be amended , and the Form and order of the institution is not to be broken or adulterate for remedy of the same . For as Bucer saith , c neither the perversnes of the wicked , can vitiate the things which the Lord hath instituted , neither ought vve to intermit them for their abuse . But I appeale to the consciences of all true Professors , if ever they did see any exercises so gracious , powerfull and heavenly , as were our communions It is vvell known what graceles , confused ▪ cold & disordered communions vve had insundry parts this last Yeare , where kneeling was put in practise . Some complained for vvant of the Bread , some for vvant of the wine . Mr Galloway quarrelled some of the communicants for not kneeling , vvhen he vvas in the very act of delivering the element . Such prettie dialogues had we at the last communion , as was matter of much talk afterwardes . He purged our Kirk in this book before of Arrianisme , and now he maketh much adoe as if the maintainers of a table-gesture did savour of Arrianisme , or plead for equalitie with Christ. VVhen the Arminians were like to prevaile in the Low-countries , then did the Doctor every where reason for them . This is the man vvho maketh a counterfeit out-cry , as if our Kirk vvere in danger of Arrianisme ; howbeit he doth understand there is no appearance of any such matter more novv , then vvas from the beginning of the Reformation . Neither did Christ ever institute any order vvhich should give just occasion to any malicious or perverse person to pretend such Feares . VVhat a vain alledgeance is it to say , that kneeling vvill serve to declare our union vvith other reformed Kirkes ; seeing the best Reformed Kirkes do abhorre kneeling . His other alledgeance is as Foolish , that kneeling vvill vvin some Papists to our Profession . Is this the vvay to cure a man of the Fever , to fain a Fever ? God set up a partition vvall of many rites and ceremonies betvvixt his people and Idolaters , and tooke not the course of conformitie with them to make proselites . P. Martyr sayth , a That rite in the administration of the Sacraments is to be imbraced vvhich is most simple , and furthest removed from Papistical toyes and ceremonies , and commeth neerest to that puritie vvhich Christ and his Apostles used . This vvas his judgement after he had left England , & had experience what such matters meaned . Doth not daily experience teach us , that vvhere kneeling and the like ceremonies do flourish most , Papists do increase most ? Are not our Papists already insulting upon us , and saying that ▪ vve are returning home again to them ? There vvas an argument much made of be the D. in Perth Assembly , vvhich I find not in this Book of Resolutiounis . To vvit , vvhatsoever benefite vve may crave of God upon our knees , vve may receave it upon our knees . VVe may crave the Sacrament upon our knees . Ergo. Bot appearantlie the D. hath thought shame of it since that time . And indeed if the propositiovn vvere true , the King ought , or may kneele vvhen he receaveth homage from his subjectis : The Bridgroome vvhen he taketh his Brid by the hand : and everie one of us when vve receave food or phisike . Mr. Galloway wanting better reasons did notwithstanding with a little restrictioun use this same argument in the Great Kirk of Edinburgh upon the Lords day before the last communion as the cheif reason that after studie , meditation and prayer gave him Resolution . VVhat spirituall blessing in Gods publick vvorship I may ask of God upon my knees , I may receave upon my knees . VVhen N. denyed this proposition to the late Bishop of Galloway Mr. Cowper he could proceed no further . I demand wherfor should vve not kneele in the receat and fruitioun of temporall benefits and blessings alsweill as Spirituall , seing vve c●ave of God conforme to the perfite paterne of Prayer day lie bread and temporall benefits necessar for this our naturall life . VVill they not say , because Gods benefits temporall are presented to ws be sensible creatures , and therfore if vve did kneele , vve should kneele before creatures , Fire , VVater , VVine , Bread and so foorth of the rest . Do we not the like at the Sacrament , are not the seales of the Spirituall blessings presented to ws , be sensible creatures . If ȝe say the one sort is Holy and sacred and so is not the other : then first it vvill follovv that vve kneel not ratione doni in respect of a blessing or benefite bestowed , for then vve should kneele in the receat of the temporall blessing and benefite also : bot that vve kneele because that sensible pledge of the spirituall blessing is ane holie thing or creature consecrated & set apart to a holy use . Bot to Kneele relligiouslie in that respect befor anie creature whatsoever is Idolatrie . That conditioun which is added : In Gods publik VVorship , vvil not help the mater . For vvhether vve kneel in or out of Gods publik vvorship in the forsaid respect , it is still Idolatrie to kneel relligiouslie in regard of the holines of any creature . Nixt ther is aequiuocatioun in this vvord vvorship . For some time vvorship of God is taken in a generall sence , for the fear and reverence of God , service of God , or any other relligious or Ecclesiasticall actioun , ROM . 1.9 . MATTH . 15.9 . ACT. 18.7 . ACT. 18.13 . ACT. 24.14 . PHILIP . 3.3 . DEVT. 10.12 . COLL. 2.18.23 . 2 SAM . 15.8 . EXOD. 3.12 . And so the vvord vvorship in our language serveth to expresse divers vvords in the originall latrevoo , doulevoo , threskevoo seboma● , &c. In this generall sence the preaching of the vvord , the celebratioun of the Lords Supper , the Ministration of Baptisme , singing of Psalmes , &c. Ar publick vvorships of God. The Preacher Prayeth upon his knees for a blessing vvhen he shall Preach and consequentlie in Gods publick vvorship ROM . 1.9 . ROM . 15.16 . Shall he therfore Preach Kneeling , vvhen he findeth Gods blessing assisting him . The hearers do crave likewise a blessing upon their hearing ▪ If the hearers as they are diverslie affected with good motiouns in time of Sermon shall kneele vvhen others do sitt : and the Sitters againe kneele vvhen others are risen , if at an other time they finde themselves moved , vvhat a sort of hearers should vve have . Gods publick should not be confounded vvith mens peculiar vvorship and devotioun . It is Gods Commandment , that the hearer should hear , vvhen the Preacher doeth speake . This Commandement should not be broken , for the privat motions and secret ●ja●ulatiouns of the soule in the time of hearing . Even so at the Sacrament the communicant is to observe the ordour , rules and rites of the institution , vvhich vvill not admit Kneeling as vve have often sayd . It is therfore unlawfull to kneele in the act , seeing that vve cannot kneele without making many breaches both in the secound Commandement in generall , and in the instition in particular . All vvhich are set down at lenth in PERTH ASSEMBLIE , the summe whereof I have sett down before PAGE 45. The vvord VVorship is taken againe and that most usua●lie for kneeling and prostratioun and serv●th in this sence to expresse the Greek vvord proskuneo as MATTH . 2.2 . REVEL . 13.4 . 1 COR. 14.25 . MATT. 8.2 , and the Hebrew vvord Histachavah ; and this is performed in time of prayer or thankesgiving . To kneel in time of Gods publick vvorship in this strict sence , that is in time of solemne and publick prayers no man doeth call in question , & is not pertinent to this purpose . If Mr. Galloways pensions had not tempted him at his prayers studie and meditations , he might soone have come to better resolutions . He had another reason that same daye of as litle waight . To vvit , The people of Israel stood in Egypt at the passeover as they vver commanded : and sate in Canaan . VVhy may not vve likwise change sitting in kneeling as they did standing in sitting . First it is onlie conjecturall that they stood , it is not certaine . For no circumstance in the text Exod. 12 , doeth enforce any such thing . Next , if it vvas commanded it vvas enjoyned onlie for that night as many other ceremonies vver peculiar to that time , as to eate in their houses vvher they had made their residence in Egypt , the sprinkling of the side posts with blood , the eating in hast , the not going out of house . Christ and his Apostles went out of the house that same night to the Mount of olives Matth. 26.19.20.30 . Seing therfore the Lord did not set down a Law for standing at the Paschall supper , and the people of Israel had not the like reason to stand at other times as at the first passeover in Egypt : ther vvas nothing to hinder their sitting . That standing was onlie occasional , because of their hastie departure out of Egypt , bot sitting vvas the ordinarie gesture at all relligious Feasts . Put the cace it vver certaine that they stood at the Paschall supper even to the captivitie , vvhich is denyed be Scaliger in the last edition of his book de Emendatione temporum : and that they took up sitting after that , yet that change of standing about the table into sitting is bot the change of one table-gesture into another . Bot to change sitting into kneeling is to chang a table-gesture into a gesture of adoration , and to bring in a change upon the institution as vve have sayd . VVhen D. Denisons book come in Mr. Galloway his hands , he made a new onsett in the pulpitt upon the Lords day following and caused sing after Sermon the 95 Psalme , as if he had bene singing the triumphe . Bot certanely he produced no new reason vvorthie the answearing howbeit he did flee vvith other mens vvings . I vvish that man sawe his one vveaknes and insufficiencie for such a place . Mr. Ramsay proponed an Argument at the meeting upon the ●wesday before the last communion , which he bragged he would manteine against all the Theologues in Europe . To wit , wher the soul should necessarilie bow , the body may lawfully bow . In the act of receaving the Sacramentall elements the soul should necessarilie bow . For we should receave vvith humilitie . The answear is easie , first the proposition is to be denyed . The 3 children no doubt bowed ther souls , vvhen they vver presented before the golden Image . Bot ther bowed souls vver averse from the Image and looking upon God. For vve may not Imagine that the soul throweth about as the bodie doeth . A man surprised vvith a suddaine tentation , when he is gazing on a crucifixe ought to bow his soule necessarlie bot he must not bow his bodie . Nehemias standing before King Artaxerxes Nehem. 2.4 . bowed his soul , bot might not bow his bodie . A man ryding through a deep water , and in perill of drouning should necessarilie bow his Soul. In a word whatsoever vve be doing , or whatsoever thing be setr before ws , vve should bow our soul , when we ar assaulted with danger either internall or externall , or vvhen vve have some present neid of Gods presence & blessing , whether vve be ryding , eating , lying , hearing the vvord , or participating the Sacramēt . As for the assumption ; we bow the soul in the act of receaving if ther be neid , and as vve find our selves moved to begg grace to strenthen us , vvhen vve find our Faith weak , or in such like caces . Bot that bowing is nothing , but the mentall ejaculations of prayer and praise wherof vve have often spoken befor vvhich are occasionall onlie , subtile , svvift and secret . For to say that the soul should bow by vvay of internall adoration of prayer and praise during all the time of the action is to exclude the principal vvork of the soule , that is meditation , consideration of the analogie of the signes and thinges signified , and the application of Faith , as vve have sayd before . Humilitie is not this bowing of the soul , vvhich is internall adoration , bot ane habite accompanieng us in all our relligious exercises , in the hearing of the vvord alswell as in receaving the Sacrament . Farther it vvill not follow that we should bow the bodie , if vve bow the soule at that time as I have declared in the refutation of the proposition . All the 12 transgressions noted befor do hinder us to bow our bodie at that time . M. Struthers greatest arguments wer terrible knocks upon the pulpit . Mr. Sideserfe told the people of the threadbare reason drawen from the circumstances of time & place accessoir to the first institution : wherof se befor Page 11. S●ing therfor kneeling in the act of receaving is not a thing indifferent , but unlawfull in respect of the manie transgressions committed by the same , it is the duetie of everie good Christian making conscience of his vvayes , speciallie in the solemne worship of God , to detest the same . Bot vvhat if libertie be offered to sitt , or stand , or kneel ? Remember first that no particular person h●s power to make that offer . The enforced act of the pretendit assemblie tendeth onlie to uniformitie . Next , remember the trick which the Ministers of Edimburgh played . VVhen they had allured some people with this offer to come to their communion , they wrought upon them divers vvayes to make them to kneele , and dashed the Sillie ones . Tempt not the Lord : take paines rather to seek abroade nor to cast your selves in a snare , or to countenance such confusions . Ye ought not so farr as in you lieth to depart one naile bredth from the institution , as I alledged befor out of Calvin . Thridlie consider that this offer vvill onlie serve for ane introduction to uniformitie in kneeling . For when that confusion shall take place , then shall they cry out as D. Spark hath done : that some moderate severi●ie must be used to remove that offensive diversitie , and to reduce all men to uniformitie . The conclusion of Synodus Petricoviensis alledged be them now against us , shall not serve then for a defence to us against them . And this moderate severiti shal prove sharpe persecution , which is already begun . If the observation of holy dayes be first urg●d it is the du●t●e likwise of everie good Christian making conscience of his oath , promise , subscription , former profession , and puritie of Gods worship , to vvithdrawe his countenance from the same . A day of rest vvithout relligious exercises is an idle day , not a holy day . Relligious exercises are the life of a holy day . And th●● for our Kirk woul not approve the Confession of Helvetia in that point , howbeit prophanitie and other accessorie abuses of poperie wer not allowed be that Confession . The veri●●bservation itself of an● anniversarie F●st●v●ll day vvith cess●tion from work , and relligious exercises , the two cheif elements of a Festivall day was judged superstition . As may be seene be the continuall abstinence of our Kirk from extraordinar Preaching upon these dayes , the censures acts and articles of the generall assemblies , the Confession of Faith , the first Book of discipline . See Perth Assemb●●e p. 63. Nixt by your countenancing of holy dayes ye countenannce the vitious constitution , and shameles proceedings of Perths Pretendit and Null assemblie . Th●●dly ye open a door to kneeling and all the rest of the English ceremonies , vvhich will rush in , after vve have given vvay to any one of them . And then when we shall be made fullie c●●forme to our neighbour Kirk , we shall turne in a tr●ce to Papistrie , when it shall please authoritie by found of Trumpet to command us . For PETRVS CVDSENIVS a Iesuit viewing the state of the English Kirk Anno 1608. gave this judgement in his Book de desperata Calvinistarum causa , that the state of relligion in England was such , as that it might be easilie chāged to the Catholik Roman , & that they wer not properlie to be called heretiks , but schismatiks . This is recorded by Francis Mason in his book of the consecration of the Bishops of England . The terrible inquisition of the high commission is sett above our heads , wher the acts of some Psendosynods , corrupted , and slavish conventions are put in Execution by the two Archbishops , & all the ordinarie judicatories ecclesiasticall past by . If these two bone companions , prettie football men , sometimes fellow-presbyters in one presbyterie , still brethren in evill , had bene casten foorth of the ministrie , when they were nere the point of suspensiō for prophaning the Lords day , they had not bene able instruments to cast out vvorthie men out of the ministrie in thir times . To conclude the relligion of the best Reformed Kirks round about ws is persecuted in our persones under the name of Puritanisme , and Papists do increase . For M●thode it behoved me to follow the Doctors disordered stepps . For matter I have studied to brevitie , referring the Reader to Perth Assemblie for farther , if he be desirous . For I eschewed repetition , so farr , as I might . Anno 1619. Novemb. 5. Notes, typically marginal, from the original text Notes for div A17588-e280 a Exercitat . 16. pag. 490. Hic fitus neque plane jacentis est , neque plane sedentis : Idcirco hebrei hoc dixerunt sedere in lectis . b De Sacrament : lib. 4. cap. 5. c Tom. 4. Lib. 3. cap. 1. d Concordia Evangelica , cap 151. e In Math. 26.27 . f De triplici coena . page ●15 . g Historie sacramentarie part . 1. Lib. 1. Cap. 1. h Luc. cap. 22 17. i Cap. 22.17 k In Luke 22 17. l De Euchar. lib. 1. cap. 12 p. 154 in folio m In cateches . palatino belglcā , quest . 75. n Lib. 4. c. 17. sect . 43. o De Euchar. quest 4. p. 545 p Obedience pag 495 q Of private Masse , divis . 8 r De Euchar. lib. 4. cap. 25. s De communione sub utraque specie pag. 125. t In Math. 26. v Chapt. 2● x Pag. 41·42 43.44 . y De Summa Ecclesie , lib. 1 c. 39. z 3. quest . 81 art . 1. unde et quidā metrice dixit . Rex sedet in cena , turba cinctus duodona . Se tenet in manibus se cibat ipse cibus . a Obedience ▪ pag 489 b In 1. Cor. 11 c De emend . temporum lib. 6. in the last Edition . d Obedience pag. 461. e Contra Harchium . Agapas quidem ce●te constat vix ac me vix quidem genuflexionem admisisse . f Rational . lib. 4. cap. 1. g Lib. 6. c. 77 h Apologia contra hinas titeras doctoris Augustini . Ex isto manifestum cit , quod primitiva Ecclesia hanc fidem habuit , et illā confessa est et non secit reverentiam huic Sacramento , quia rilo tempore exemplo Christi sedentes statim acceperunt et nihil retinuerunt , nec extra domum extulernt et hec institutio diu stetit , sicut Chronica gestorum ostendunt . v. Tydij Waldensia . i De Euchar. lib. 1. cap. 1. k Institut . l. 4. cap. 37. sect . 35 l Hommij controversie Belgice in art . 33 n In Liturgia ecclesiatum peregrinatum Londini sub . Ed. 6. Notes for div A17588-e1060 o Historie Sacramenta 〈◊〉 . 1. lib. 1. cap 5. p 〈◊〉 cap. 2. l. 1 ▪ q In 1 Cor. 8.10 . 1 Cor. 10 21. r disput de coena . s In 1 Cor 8.10 . 〈◊〉 1 Cor. 10 21. t Sy●ops . pag. 414. v In 1 Cor. 11. A quo ritu totam Eucharistiam deno minaverat ecciesia Apostolica is proculdubio est sacramentalis et necessarius . x In Thomam tom . 1. pag. 764. genuflexio que est nota adorationis potest esse actus penitentic propter pen alitatem , quam habet adjunctā . ‡ Morneus de Eucharist . lib. 4. cap. 7. quare Ecclesie Orientales adorationem Sacramenti admiserunt nusquam : non que patriarche codstantinopolitano obsequuntur , non quae Antiocheno . Et in Abyssinis etiam ipsis hodie stantes Sacramenta participant nec eo minus reverenter . Pag. 59. y Lib. 2 epist. 3. quod si nec minima de mandatis dominicis licet solvere quanto magis tam magna , tam grandia , tam ad ipsum dodominice passionis , et nostre redēptionis Sacramentum pertinentia fas non est infringere . z Institut . lib 4. c. 18 sect . 11 a Orat. de coena domini . principium erioris circa cocnam domini , nec minima superstitionis occasio proculdubio fuit , immutatio ceremonia rum a Christo institutarum , et accumulatio illarum , quas humana ethelethrescia successu temporis excogitavit . b quest . 115. Genuum inclinatio in precatione magis peccatores deo cōmendat , quam si stantes oret . Notes for div A17588-e1460 c In 1 Cor. 11. d De Eucharist pag. 575.576 . e In numer . homil . 23. hoc quodmodo loquimur , sunt carnes Christi . f In numer . homil . 16. g In psal . 147 licet in mysterio possit intelligi , tamen verius corpus Christi et sanguis ejus sermo scriptu●●um est . h Epistola ad Bonifacium . i In Marcum homil . 14. k De utilitate penitent . cap. 1. quicunque in manna intellexerunt Christumeundem quem nos spiritualem cibum manducavcrunt . l In 3 quest . 79 80. m Baronius anno 57. numero 146. Et anno 254. numero 75. Bellarminus de eucharistia , lib. 4. c. 13. n In Math. 26.26 . Pag. 757. o De eucharist . lib. 4. ● . 7. mitto sacram coenam olim convivij instat in quo discumbebatur celebratam , cujus etiamnum in Benedictinorum mandato vestigium . p Of the sacrament . quest . 1. q Refutatio Catechismi Iesuitatum . P. 421. r Exercitat . Pag. 324. s Apolog. 2. t Exercitat . p. 517. Eulogia et Eucharistia utraque vox a parte una totam domini actionem designat . u Contra Iulianum Lib. 4. Notes for div A17588-e1900 t Lib. 4. ca. 53. u In Gemma animae cap. 58. x Eccles. hierarch cap. 5 y Ad philadelph . z In 1 Cor. 10. a Of the Lords Supper . 2. part . pag. 15. b De Lib. apoc●yphis . P. 942. c Tom. 4. Lib. 2 c. 12. d Orat. 13. Post reditum . e Epist. 2● . f qua quidem propter externos ritus homines pios ferire , neque est domini voluntas , neque pu●ioris Ecclesiae mos. Page , Pag. 67.176 , 177. Pag. 673. ● Pag. 7.179 . a De trinit . Lib. 3. c. 10. Honorem tāquam relligiosa habere possunt , stuporem tanquam mira non possunt . Pag. 54. Pag. 50. h Obedience , Page 347. Page . 51. a Loci com . p. 2111. quae porro nisi sublata fuerint nunquam Ecclesia Christi puro sinceroque cultu erit ornata , etc. b Cap. 9. Nihilque loci vel invenient vel retinebunt apud nos eae res omnes verba , et gestus , in quibus vel appeateat esse aliquid euntis impietalibus affine , aut ad uliam tapiatu● quāquam improbe et absque data causa ) harum suarum impietatum commendationem et picturam . c Ibid haec ut nulla nobis potest improrum vitiate perve●sitas , ita nec propter 〈…〉 us . a Loci commun . p. 1111. In ritu Sacramentorum administrandorum is amplectendus est qui fuerit quam simplicissimus , atque a Papisticis nugis et ceremoniolis maxime remotus : et ad puritatem qua Christus cum Apostolis usus est , quā plurimum accesselit . 〈…〉 Page 17. 
A20466	----	The second part of a plain discourse of an unlettered Christian wherein by way of demonstration hee shevveth vvhat the reasons bee vvhich hee doth ground upon in refusing conformity to kneeling in the act of receiving the Lords Supper / by Tho. Dighton ... Dighton, Thomas, fl. 1618-1619. 1619 Approx. 135 KB of XML-encoded text transcribed from 48 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A20466 STC 6877 ESTC S1696 21494460 ocm 21494460 24639 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20466) Transcribed from: (Early English Books Online ; image set 24639) Images scanned from microfilm: (Early English books, 1475-1640 ; 1708:18) The second part of a plain discourse of an unlettered Christian wherein by way of demonstration hee shevveth vvhat the reasons bee vvhich hee doth ground upon in refusing conformity to kneeling in the act of receiving the Lords Supper / by Tho. Dighton ... Dighton, Thomas, fl. 1618-1619. [16], 77 p. W. Brewster], [Leiden : 1619. Place of publication and publisher suggested by STC (2nd ed.) Signatures: A-E⁸ F⁷. Reproduction of original in the Christ Church (University Of Oxford). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lord's Supper. Posture in worship. 2006-09 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2008-06 Taryn Hakala Sampled and proofread 2008-06 Taryn Hakala Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion printer's or publisher's device Aedes Christi in Academiâ Oxoniensi THE SECOND PART OF A PLAIN DISCOVRSE OF AN VNLETTERED CHRISTIAN , WHEREIN BY WAY OF demonstration hee shevveth vvhat the reasons bee vvhich hee doth ground upon , in refusing conformity to kneeling in the act of receiving the Lords Supper . * ⁎ * By Tho. Dighton . Gent. PSAL. 119. 113. I hate vaine inventions , but thy law doe I loue . Printed in the yeare 1619. TO ALL FAITHFVL MINISTERS AND CHRISTIANS WHO ARE perswaded of the lawfulnes of kneeling in the act of receiving the Lords Supper ; grace in Christ Iesus , and satisfaction by these presents . AL this whole world and all the learning and wisdome thereof lies in wickednes or darknes , and cannot possibly discerne or judge and find out whether any gesture be indifferent , or if they were , which is the fittest gesture : for he that walketh in darknes knoweth not whither he goeth , whither he conforme to a right gesture or to a wrong it is all oneto him . Harken not then to the arguments or reasons of Darknes or of flesh & bloud ( though all the chosen chariots of Egipt go before thē ) but let vs goe to the light , not in the doctrine onely , but in the Ceremonie also , not in the substance onely , but in the gesture also , for no error may be conformed vnto in either : and whatsoeuer is not warranted by the light , must needs bee darknes ; yea if it come not from the truth , of necessity it is erroneous and dangerous , and therefore not to bee conformed vnto . If then Christ bee the light of the world , and his word be the onely truth in the world , then whosoever followes not Christ in the gesture , according to the testimony of the word , walkes in darknesse and conformes to errour therein . Howsoever therefore I doe with all thankefulnesse to God , and due respect of you , confesse and acknowledge that I doe highly reverence you with Peter : yet I doe avow in the sight of God , and of all his Churches , that all those are worthy to be blamed , who either iustifie or approue conformity to kneeling in that manner and order as it is urged , ( and by the meaner or poorer sort refused ) or especially that presse it with such violence , as if they would take it by force : yea herein I am bold through Christ , to resist you , because I know , Whosoever ( be his gifts never so excellent and admirable ) doth any thing ( in substance or in ceremony presumptnously against the apparant practise of the Apostolicall primitiue Churches , grounded in the evidence of the spirit , upon the plaine testimony of the inspired Scriptures , being approved by Christ himselfe in the very institution , and haue no warrant from the word of God for their so doing , do directly blaspheme the Lord ; which place , that I be not censured to abuse , or any other at any time upon this occasion mentioned by me , this once for alwayes , I doe in all humility desire the godly to consider and remember , that howsoever every place of Scripture hath a particular intendment or speciall respect , yet in the large extent thereof ( as it hath relation unto all ages , Churches , and persons ) there is also , and that warrantably a more generall drift and purpose directly intended : though therefore I presse them not in that speciall or particular intent , yet if according to the true Analogie of faith , I use and urge them in the larger sence , and respectiue meaning of the Holy Ghost , I hope I may sasely , yea in the assurance of faith iustifie , that I erre not from the direct purpose of the spirit of truth . As for example , the Holy Ghost saith , that not to heare the the voyce of Christ even in all things , will harden the heart . Whence I conclude from the large extent and generall scope of these places . That not to heare and regard the word of God ( which is the voyce of Christ ) which plainly declares that Christ hath approued a table-gesture , and no other , and yet to declare and teach the people that any gesture ordained by the Church , and in particular this in question , is lawfull and ought onely to be conformed to , or in cases of extremity may bee vndergone as a burden , though Christ haue given no warrant for it , I say such positions and courses taken and maintained , will harden the wisest , most learned , best disposed , and most zealous heart or hearts of the sincerest teachers and professors in the best reformed Churches in the world . Againe , it is said , When Christ commeth hee will tell us all things , the particular intent of this place concernes the publicke worship of God ; from the larger and generall scope whereof , I hold it a most warrantable conclusion , that Christ in his word hath certainly made knowne what gesture we may conforme to in the act of receiving the Lords Supper ( being essentially necessary in this part of his worship ) but in the whole Scrip. Christ hath not given approbation to any but a Table-gesture : therefore no other may bee conformed unto . For these things were not written for them of those times onely , but for us also : yea for all the churches to the end of the world . Another thing I also desire not to be mistaken in , namely that though I do verily beleeue and therfore confidently affirme , that Conformitie to any gesture of religious vse in the worship of God , being not warranted by the word , is absolutly vnlawfull and sinfull , yet do I not thereby Iudge , or hold all Conformitants , to be vile and wicked persons : or that such Congregations are not the true Churches of Christ , for I know , it is God which works both the will and the deede , euen of his good pleasure , as he sees best , not alike at all times , nor to all persons , but some shall remaine ignorant of some truths ( yet not to be therfore seperated from . Others hate all Inventions ( yet not therfore to be runne after as if they were the onely true churches , and salvatiō no where els to be found ) some I say ignorantly conforme to error , others according vnto knowledge abhorre and hate all false waies , and yet both of these the true Churches and faithfull servants of God. Onely my desire before the Lord is to strip hypocrits of that conceite which they haue of their wisdom , learning , authoritie , and great estimation which they haue purchased or obtained in the world , for nature , or the naturall man , putting on the shew of grace , or the name and title of the spirituall man ( as the Asse in the lyons skinne ) is presently conceated , that forthwith they are Canonically holy , spirituall , or diuine , because such traditionall titles , are successiuoly compounded for thē ( though none in the world be more lycentious and profane then euen some of thē ) yea and that in these outward forms of Godlines divised by man for Gods diuine worship and service , the verie substance of Religion so farre as it is outward and subiect to sence , doth in a speciall or principall parte consist : for they hold , that no man neede or ought to make question , but that these humane inventions being performed ( not in superstition but in a good Intention , ) are most acceptable & well pleasing unto God , and therefore ought of verie conscience to be conformed unto . In which respect I do stryue gladly to dryue them from this deceitfull and conceited kinde of pleading , by a Iudicial proceeding to the triall of their faith , for so shall wee quickely discern what they are , Infidels or Vnbeleevers ; for profession of the truth ( though never so fundamentall ) no nor practise of it also , makes not a true beleever , though a true professor , for even that man of sin himselfe , and many other of like ambitious humour , know and acknowledge , professe and practise many excellent truths ; but faith onely puts the difference , and proues who is for the Lord , and who bolds on the other side against him . What action or ceremony then soever of Religious use is not conformed unto in faith , is conformed to in infidelity , unlesse we must admit of Agrippa his almost a Christian , halfe faithfull , halfe infidell , halfe Papist halfe Protestant , halfe of God and halfe of the Divell , halfe Turke and halfe Christian : not that I aime at any other perfection but that which is Evangelicall , even sincerity and truth in all things ; but to declare that all are shut up under unbeliefe , though they be never so wise and learned , great and many , till they bee enlightned . But these men say and sweare , they haue faith , yea a iustifying , living , and saving faith , as well as the best of them all , and in their conformity do liue and walke thereby . This is soone said , but not so soone proved . Let us therefore come to the tryall : Faith consists not in good opinion , or well meaning , or preventing inconueniences . For though I intend in kneeling before an image , onely to stirre up my heart to devotion , that I may with greater feeling and fervency call vpon God in the confession of my sins , and craving pardon for the same ; yet this is not done in faith , no though I finde that in my conceit such effect therein , even as I did purpose and desire ; for nothing that is in nature , as wisedom , reason , sence , discretion , iudgement , experience , or whatsoeuer can bee by any possible meanes , in any respect the true object of saving faith ( for the learned and devout of all nations haue these , and yet all in the true churches ( though true professors ) haue not faith ) but onely the word of God is the obiect of faith , yea true and saving faith in all things of holy and religious use in the divine service of God , rejects not onely what is forbidden therein , but conformes to no thing but what in the evidence of the spirit is plainly grounded on the Scriptures : for without the warrant and commandement of the word , subscription to or approbation of any thing of divine use cannot bee an act of the faith of Gods elect , but of some other counterfet faith , transformed I confesse into the likenesse or appearance thereof , which ( like Will with wispe , ar Megg with Lanthorn , or some other hob-goblin with a false light ) having dazled their sight , or darkened their iudgement , will by degrees lead them into the boggs and quagmires of Armenius his inherent grace , free-will , or other like deceiueable fables , and damnable errors . So that this is not an argument of true faith , if I doe not conforme , the people will bee untaught , or the church overtbrowne , and the like , or it is not forbidden in the scripture , therefore though it be of religious use in the worship of God , and be onely devised by man , yet thou mayest , yea being commanded , oughtest to conforme unto it : but directly it is a plaine doctrine of infidelity . For whereon I pray you is faith grounded in such a case , but onely upon meere and wilde vncertainty ( a sea whereof this sluce will open . ) As therefore it is the property of fooles to doubt of any thing which the Scriptures teach ; so it must needes be a speciall branch of infidelity , in matters of conformity to things of religious use in Gods publicke worship , to ground our faith therein ( for hope they will not say but they doe it in faith ) on any thing but the sacred Scriptures . Now the Word telleth vs plainely that a table gesture was sanctified by our Lord in the institution , are they not fooles then ( by Christs owne doome ) who will not beleeue that it is a good & boly gesture , & that our faith in cōforming thereto is plainly grounded on the scriptures ? and seing no other gesture is warranted by the Scripture , is not the doctrine of conformitie to any other whatsoeuer our faith therein being grounded on vncertainty a direct doctrine of Infidelity ? may not the Evangelists justly crie out , Lord who hath beleeued our Report ? why so I pray you will some say , what do they reporte ? euen this , that in the first institution by Christ him self the sacramentall gesture in the act of taking or receving the holy bread and wine , was onely a table gesture and no other will the professing and beleeving many other truthes , though thou willfuly ( against the plane ouidence of the truth ) refuse to beleeue this , euer prooue the to be a sound Christian ; hath Christ honoured a table gesture , and do men onely honor another gesture ? will you say then conformity to them is an action of faith and yet refuse thereby that gesture which Christ by his presence & approbation honored ? is not this to loue the praise of men ( or that which men praise ) more then the praise of God ? ( or that which his word commends ) true it is I knowe , that men do preferre those that conforme vnto them , and will not Christ doe so also ? Yea , is it not a marke of infidelity to receiue such honour one of another , and seeke not the honour that commeth from God alone ? Will you feare the displeasure of man if you doe not conforme ? and will you not feare the displeasure of God if you do not conforme to his gesture in the act of receiving ? I say his gesture , for so none can deny but it was in the institution , I meane of his direct appoynting ; and did he ever cashiere it ? or did his Apostles or true churches ever dislike or refuse it ? Take heed therefore , for hee that beleeues not every place of Scripture , beeing made known unto him , will not be bound to be subject to any scripture further then hee lusts or likes : They that will not beleeue Moses or his writings , will not beleeue the doctrines or practise of Christ himselfe ; reject one place wittingly , and in effect thou renouncest all . Let us then beleeue the word of Iesus in this controversie ; he tels us by the Scripture , that a table-gesture is a holy gesture , of divine institution ; let us never therefore conforme to any other without like warrant . For whatsoever hee hath done , it shall be for ever ( unlesse himselfe alter it ) to it can no man add ( such deepnesse of learning is the very height of dark ignorance ) from it can none diminish ( to assume such power is direct presumption . Hath Christ sanctified a Table-gesture ? Come let us worship and fall downe , and kneele before the Lord our Maker , euen giue this honour of devising his owne worship and service , both in matter and manner , both in substance & order to him onely & to non other : for his is the kingdome , in devising his own service ; and the power , in making it effectuall to his church ; and the glory , of praise and honour for making known and exhibiting his eternall loue thereby , for ever and ever . Amen . The Egyptians by reason of the grievous plagues which God sent amongst them , were content to let Israel goe , so that they would leaue their hoofes or cattell behinde them : We haue thrust the Egyptians out , let us send their hoofes after them , lest they come to fetch them , and God by a more grievous hand then ever yet we felt , make us willing through experience of their blouddy cruelty to be rid of all their Reliques and Remainders whatsoever . ROM . 1. 16. I Am not ashamed of the Gospell of Christ saith the Apostle ; nor I of that gesture , which the Gospell mentions that our Sauiour Christ approued in the Institution of his Supper . Philip. 3. 17. Be followers of me & looke on them which walke so as yee haue vs for an exsample . 1. Cor. 11. 1. Be yee followers of me as I am of Christ But Christ and all his discriples vsed a table gesture , and therfore vnles our adversaries can proue that they vsed some other gesture we may not followe or conforme to any other , then a table gesture in the act of receaving . 1. Cor. 3. 11. For other foundation can no man lay then that which is laid which is Iesus Christ , We haue this foundation for the elements and for the gesture , to conforme therefore to other elements or another gesture is to lay another foundation and so to follow some other Christ then our Christ or his Apostles , but we haue not so learned Christ . Hebr. 4. 14. Seing then wee haue such an high priest , let us hold fast our profession . Euen professe him to be our high preist as well in the gesture as in the elements , in the ceremonie as well as in the substance . 1. Cor. 11. 24. Do this in remembrance of me . Master speakest thou this to vs also ? All actions of Institution are for Imitation . 1. Ioh. 1. 6. 7. If we say we haue fellowship with him and walk in darknes ( whether it be in substance or in ceremonie ) wee lie and do not truely . 1. Ioh. 2. 4. He that saith I knowe him and kepeth not his commandements is a lyar , & the truth is not in him . Yea but how may wee know in this controversie what his commandement is ? Vers . 5. He that kepeth his word , in him is the loue of God perfect indeede : hereby we knowe that we are in him . And hereby we know & are assured our reverent pastors are of him and our godly brethren are in him bycause they keep his commandements , & refuse Conformity to nothing but what is not in his word nor groūded thereon ▪ whosoeuer therefore professeth or saith he remaineth in him ought even so to walke ( both in substance and in Ceremonie ) as he hath walked . Vers . 6. and so haue they doone in these Controuersies , neuer broaching or reviving any new commandement , but the old which was from the beginning , even the Word , vers . 7. which directs alwayes to the institution , and never so much as inferrer any kinde of alteration from the same . Math. 12. 50. Whosoever doth the will of my father which is in heaven , the same is my brother , and sister and mother . Christ preferres spirituall kindred before carnall , because they heare and obey the word of God. And we preferre this spirituall gesture of the table , being according to the Scriptures , and warranted by Christs own practise in the institution , before that carnall gesture of kneeling having no warrant from scripture , and therefore cannot be the will of our father which is in heaven . Accept my willing endevours heerein good Reader , choosing rather to expose my selfe the malice of the ambitious , then the light of this truth shall not be maintained . All that loue the truth , helpe me with your prayers . DEMONSTRATIVE REASONS AGAINST conformity to kneeling in the act of receiving the Lords Supper . HAVE you not read in the Scripture , The stone which the Builders refused , is become the head of the corner ? And must a Table-gesture , which Christ himselfe , and all his Apostles in the first institution used , as the very sole foundation for all future ages to build upon , bee therefore now reiected , and another conformed unto ( as farre more seemly and significant ) because it pleases learned and wise men of speciall note and eminencie in the Church ( by profession and reputation even chiefe pillars and arch-builders ) to lay that imputation upon it , & so by their canons to conclude and determine against it ? I beseech you rather to to consider , whether this disgracefull foundation thus openly laid upon the divine doctrine of the holy ceremony , presage not ( though they pretend the contrary ) some evill intendment closely to depraue and corrupt by degrees the very heavenly substance . Looke to their positions , obserue their discourses , compare their pretences and practises together , and so proceed to sentence . May any thing appropriated to religious use in the publick worship of God , be prophane or carnall ? And are not the best devised devotions of the holiest and devoutest persons that ever were , or ever possibly can be , of this very nature ? yea , doth not the Scripture usually set in direct opposition unto God himselfe , whatsoever being essentially necessary in his worship ( as a gesture in the act of receiving is ) which is not ordained by God , or warranted by his word ? stiling them with the titles of Novelty & Innovation , or devises , imaginations of their own hearts , new gods , strange or other gods , &c. not that ever thereby ( in the Church especially ) any other Deitie was once imagined , or any foundation concerning the doctrine of the blessed Trinity , shaken or controverted : but , though they held the doctrine of the inward substance sound , as Ieroboam did , yet in the outward actions and ceremonies of his worship , or outward manner of his service they erred , not onely from the particuler directions of the ceremoniall law , but from the generall scope of the second commandement , viz. to serue God onely as hee requires in his word . Gods worship is either inward or outward : that concernes the soule and is contained in the first commandement : this pertaines to the bodily exercises , and is taught in the doctrines appertaining to the second commandement , forbidding all other not required therein ; not that these may bee separated , though distinguished : for as soule and body make an entire person , so do these two make an entire worship , and neither of them can in this world be performed alone : for as the inward is the life and soule of the outward , so the outward is the instrument of the soule to expresse the inward ; yea both these without those affections of the third commandement , even holines to the Lord , are in vaine ; and all three ( if possibly that can be ) without a conscionable observation of the Sabboth , are abhominable . Now as all the inward graces of the first commandement , are the meere and free gifts of God , and not at a mans command : so all things essentially necessary in his outward worship ( as a gesture in the act of receiving the Sacrament is ) are Gods instruments for the edification of his Church , even his conduits to convey those inward graces by : which supernaturall vertue , or divine property they cannot possibly haue from the canons or precepts of men ( though all the Christian world ioyne together therein ) but onely from the free will of God in making choyce of them , and so appointing and ordaining them to such holy ends and purposes . As therefore nothing ought to bee conformed unto in his outward worship , but what is for edification : so nothing can possibly be for edification in any degree or respect , but what the Lord himselfe hath appointed for that use and purpose . Either then kneeling for matter and manner as it is urged , is for edification ( as indeed is pretended ) or else it may not bee conformed unto : but for edification it cannot be , unlesse God haue commanded it ; and therfore either proue by the word , that God hath commanded it in the act of receiving , or else ( though he haue commanded it in other parts of his worship , and though you say it is not forbidden in this ) it is a humane device ( which never edifies but destroyes ) and therefore of absolute necessity to conforme thereto in the act of receiving the L. Supper , is sin . The Iewes silled the outward worship of God with actions , and ceremonies deuised by them selves or by some other bordring people whose affinity they desired and whose conuersion they perhapps intended not hauing the least thought of setting vp another God ; or of declining from the true God , but to stirre vp them selues with greater zeal and deuotion to serve the Lord their God and to draw others also to ioyne therein with them . Yet , did not this turne still to theire confusion & many times to the ouerthrow of their state ? The Papists with the same consideratiō haue ordained new sacraments , & others in like humane boldnes ordain new sacramentals or ceremonies in the administration of the true sacraments , you refuse conformity to theirs , iustly as you speake because they are additions to the word , and may wee conforme to yours without good warrant from the word ? you Conclude against them that of necessitie the word must come to the elements , to prooue and make it plaine that God hath ordained these verie visible signs to be his instruments of grace for the edification of his Church , or els ( though they haue all the devoutest significations that man can deuise ) there can be no sacrament , and haue your ceremoniall signes such a supreame prerogatiue as without direct warrant from the word they ought ipso facto to be conformed vnto ? Indeed if a Reall presence ( which in the scriptures sence we acknowledg ) had destroyed the nature as it changeth the vse , of the elements then the breaden gesture , or the gesture of kneeling vsed to the breaden god , had beene an vnavoidable consequence . God is the God of the order , as well as of the substance of his worship , yea the verie outward order is a speciall parte of the substance of his outward worship , and a principall parte of the proper subiect of the second Commandement , which honor of ordaining & ordering his owne ceremonies in his own worship he neuer committed to Angell prophet or Apostle , but laid the gouernment thereof only vpon Christ , and will not giue it to any other . Now Christs gouernment for order in the act of receving , we see to be a table gesture dare we then forsake this and conforme to your order of kneeling without any warrant from the word of Christ , no not so much as from an Angel , a prophet , or an Apostle , or Apostolicall Churches ? In the Institution , the Ceremonies of the sacrament had the same warrant from Christ that the signes had . If then it be an infallible marke of Antichrist to take away or alter the Elementall signes , in which spiritually Christ is Really exhibited ; how can you Iustifie the alteration of the ceremoniall signe by which euery faithfull beleeuer doth really receaue him ; are not both these signs together sacramentally vnited , to be those verie visible & grauen Images , or most liuely and reall representions , whereby as by his selected and predestinated instruments ; God the father doth giue Iesus Christ his son , & all his graces to his children according to the measure of euery man , by the effectual working of the holy ghost ; yea , are not these together ( for without both nothing can be effected ) I meane the elementall and ceremonial signes , by Gods owne ordinance efficient ( instrumentally ) to exhibit and receaue whole Christ and all his benefits ? and yet will you ( O what will not the Rebellious will of man presume to do ? ) against his direct Commandement make vnto your selues other Images and alter these ? Hereto you reply and say they are but ceremonies ; and thereto say I no more was the calf in Horeb or those in Dan and Bethel : yea these are Christs Ceremonies , and the very Ark or Cherubims were no more . These are not therefore Idle , or for state and ornament , or vpon any respect or consideration to be varîed , but purposely ordained and in the most absolute perfection of the divine wisdome in the verie institution , for the help and strengthening of our weak faith , vsed and established : being therefore by Christ vnited , and Ioyned with the word to make a perfect sacrament and a compleat maner of pertaking spiritual food , how may they by any humane authority ever bee altred ? doth not such a graunt strike mainly and fundamentally at the authority of the second Commandement ? yea is it not high presumption when the Lord offers this heavenly food , not by peeces but in fullnes , neither seuering his graces from the substance , nor the substance from the graces , but even whole Christ and all his merits , for us to alter not the placing or order onely , which himselfe used ( and therefore being never repealed , thereby established ) which yet were a fault foule enough ; but the very dishes or ceremonies themselues , wherein this spirituall food is prepared , tendred and received as some in restraining the cup , others in altering the very elements , and you in altering the gesture ( for so much doth conformity professe ) wherewith it is received ? As therefore no one part of Christ wrought our salvation , but whole Christ , and as where there is no more but the body and bloud of Christ received ( if that possibly could be , yea though really ) there is no Christ received , because it is the spirit or divine grace that quickneth unto eternall life ; and therefore the true receiving must be spirituall and of whole Christ , God and man , or else no benefit is received : even so the visible instruments ( corporall substances or bodily exercises ) which in the institution our Lord united for the exhibiting and receiving this spirituall food , may not be separated , omitted , altered , or displaced . Seeing then the Lord himselfe for the effecting of this divine and spirituall worke , hath ioyned them together , is it not high presumption I say , to alter them , or put them asunder : True it is , that the spirituall eye , hand , and mouth , onely seeth , receiveth , and pertaketh this heavenly food , and I dare appeale to any who haue this eye to bee iudge in this case , even which gesture is most decent and seemly , that which out blessed Lord and Saviour in the institution of the Sacrament made choyce of , as the very best of all other whatsoever ( for I hope you will not deny but that if he had known a better , I mean would he ever haue had his Churches to haue a better opinion of any other as more decēt , or in any respect more useful or as fit , he would either then haue chosen it , for some of his disciples to haue used , or else left warrant in the word for our conformity thereto ) or whether that gesture in case of deprivation be rather to be conformed unto ( for so much you inferre notwithstanding your distinctions of unwillingnesse , and I know not what ) which many hundred yeares after was devised by Antichrist : were his doctrines , doctrines of Divels because they were of his owne devising , and are not his ceremonies of the same disposition ? And yet must we conforme unto them , or by your own confession , to the likenesse of them ? Is there no transgression in this , haue we no precept for things of good report ? Doth no commandement forbid all appearance of evill , yea the use of any thing ( not being commanded by God , for then the abuse indeed is onely to bee taken away ) which hath been an instrument of Idolatry ? This Sacrament was ordained , not to nourish to a carnall or temporall life , but to a holy and spirituall , that so in all the occasions and occurrences of this world , we might liue by faith , and be made able more and more to bring forth the fruits thereof , it must of necessity therefore follow , that this ceremonial signe or gesture , or any thing essentially necessary in the act of receiving this holy nourishment , may not be carnall , or of humane devising , but holy and spirituall , not onely in the intention of the party ( for so was theirs to the Calfe ) but of divine ordinance , or else whatsoever the world esteemes of it , it is most abhominable unto God , and dare we then conforme unto it ? so that what gesture soever is proposed , if Christ haue not ordained it , it is strange and vnlawfull , and so not being holy , conformity thereto is hatefull , for none can make a gesture for the sacrament holy , but onely he that may ordaine a sacrament . As the elementall signe being delivered hath relation to the spirituall thing signified , so the ceremoniall signe or significant gesture in the act of receiving , hath relation to the very true and assured partaking of that heavenly feast and spirituall food which is the thing signified , and whereunto the Lord hath invited us as his most welcome guests , and deerely beloved friends , even to his owne Table to haue communion and fellowship with him in partaking of his divine nature in the act of receiving this sacrament . Therefore as in cases of extremitie to use other signes herein , is erroneous , and wilfully to persist therein , is directly heresie , and as the Papists ( in ordaining an other manner of union or coniunction betwixt the elementall signes and the spirituall things signified , then the nature of them will suffer ) do destroy the Sacrament , and by changing it into a sacrifice , commit most damnable Idolatry : so you in iustifying , defending , or excusing without warrant from God , this gesture of kneeling as it is urged ) altogether disproportionall to a Feast , or Supper , and to a Table wherein the visible signes are set apart , and prepared ( though you wash your hands neuer so often , to giue testimony of your innocency ) doe giue sentence against Christ his own practise in the institution , the sole president of the whole action , and doe directly inferre that you hane a more fit and decent gesture then he could finde out and make choyce of . As the sacrament admits no other coniunction betwixt the visible signes and the things signified then a sacramentall , which is not subiect to sence and reason , but is meerly misticall , secret and spirituall , so the gesture by the same ordinance of Iustitution is of the very same nature , and may not without grievous sin vpon any terms or consideration whatsoeuer ▪ admit of any Innouation or alteration though all the reason wisdome , learning common sence and vnderstanding in the whole world do neuer so highly approoue thereof , but must be misticall , secret , and spirituall perpetually , euen hold proportion with and haue relation vnto a table , and to a feast , and a great supper set and to be communicated thereon . Whosoeuer therfore shall bnt ad any other misticall signification therevnto , or translate this to any other gesture then was in the institution seeme it neuer so full of decencie , deuotion , and humilitie , yea though the godly themselues protest they can as comfortably receiue the sacrament there with , as with that of the institution , yet shall they be Iudged as those that add vnto the ordinances of Christ , and therfore shall receiue an additiō of his indignation . Therefore no gesture but a sacramentall ( and such in this case is the table gesture only , which our Lord him self in the institutiō being author thereof ) may vpon any termes or in any respect , in the act of receiving be conformed vnto , Vnles you hold that Christs institution is herein defectiue , and therefore variable without his own warrant , which we haue for the alteration of the time ) who but that blasphemous man of sin and his louers or freinds dare professe , they haue power to ordaine a sacramentall gesture , or any other essentiall propertie of a sacrament , for it that of the institution by Christ be sufficient ( and els you deny his sufficience in this ) then any other is superfluous and therefore a humane addition ? which admitted to haue dominion in one thing will be resisted in nothing . Is not this a speciall parte of the foundation of our Comfort and stay in all occasions that whatsoeuer God hath done must needs be good and iust , and to open our mouthes against it , is to call in question his wisdom , goodnes and truth , and yet dare flesh and bloud with voyces of trumpets , or the flashing report of a thundring Canon proclaime , that though Christ haue done it , euen approued of a table gesture onely , in all his disciples in the institution and neuer gaue warrant for any other , yet kneeling is better , more significant and decent ; yea do not the best of you by your vnwilling conformity willfully admit imperfection and defection in the gesture of the institution seing you haue no warrant from Christ to varie from it ? As the misticall , spirituall and secret Coniunction betweene the signes and things signified , is not seene with the Corporall eye , nor can possibly be apprehended or demonstrated by humane learning wisdom or sence ? so I do verely beleue that they cannot chose but grievouslly err ( be they neuer so wise , learned , Iudicious , zealous and holy ) who take vpon them to Indge and discerne the fitnes , decencie and lawfulnesse of this sacramentall gesture , or the gesture in the act of receiving the sacrament , by the iudgement of reason and sence , without warrant from the word of God. For as the blind cannot iudge of colours , no more can the quickest or most learned and best qualified sence in the world , discerne or iudge of that which is sacramentall , or is of a significant or spirituall use in the sacrament or publick worship of God , but as the blinde esteemes every colour alike , so doth sence thinke every gesture indifferent , onely the spirituall eye is able to put this spirituall difference , and to discerne of the mistery or spirituall secresie of the Table gesture ( which in and by the institution onely hath ●●e seale and brand of Christ set upon it ) which must needes be relatiue or respectiue , even according to that which on the Table is tendred , and by the guests or communicants receiued , and so holds due Analogy , likenesse or proportion therewith . There bee three things considerable concerning this blessed sacrament . First , that which goes before : secondly , the action it selfe : thirdly , that which followes after . Now as to omit any of these is a grievous sinne , so to displace them is wicked and abhominable . As for example , preparation must go before , & thanksgiving is to come after , and meditation properly belongs to the action it selfe : he that leaues his preparation , and doth not examine himselfe till after the action , is an unworthy receiver , and eates & drinks iudgement ; yet I confesse that these are so united as they are inseparable , and that not any one of thē cā be alone in the faithfull , but that they are all mixed one with another , onely the soule is properly to haue respect unto these in this manner and order ; and so accordingly we are to esteeme the fittest and most proper time for preparation to be before , for meditation to be in the time of the action , for thankesgiving after : which shewes , that howsoever there is thankesgiving in all these , yet it cannot properly be said , that the whole action is a thankesgiving , and yet if it might , kneeling is not the fittest gesture for thankesgiving in this action . There be two sorts of signes in this sacrament . Elementall that is bread and wine , and Ceremoniall that is actions and gestures some of these concern , or are proper to the past or alone , some to the people alone , some common to both , and euery one of these haue divine significations peculier and seuerall to themselues euen haue a misticall and seetet Relation to an invisible grace or heavenly thing , not by the appointment of any morall power , but by the ordinance of God for all the Churches in the world cannot make or ordain any thing of Religious vse to haue a spirituall signification , this power is proper and peculiar vnto Iesus Christ so that howsoeuer , wyse , honest , learned and godly men thinke this or that , may very well haue such a holy vse and signification , and that they can with as good deuotion and heavenly meditation receaue with this gesture of kneeling , as with a table gesture , and from their owne experience professe as much , yet all this is no more then Ieroboams pretence for the calues , the inward substance he held and established , the outward substance of action and ceremonie he mixed with these diuises of his owne , which yet had by his appointment , reference and relation to the same heauenly thing in their intention that the arke had , euen to be the visible representations of God presence , and not to signifie or to haue relation to any other thing els whatsoeuer . But yet the Lord calls them deuils , and why because they did signifie any diuelish thing ? nothing lesse . But though they signified by common consent and publicke decree and Ecclesiasticall canon the presence of God euen Iehouah , and many with great deuotion and feeling made that comfortable vse of them as they thought , euen as well as if they had gon to Ierusalē , yet because they were not warranted by the word of the Lord , therfore they were deuills , & all the deuotion that the people Imagined they found themselves stirred vp vnto by their spirituall signification and mysticall relation was meerly of a divellish disposition , leading from God. Seeing then not man but Christ himself , is author both of the Elementall and Ceremoniall signes , and also vnited them sacramentally together in this mysticall action , that by our worthy pertaking thereof we might haue an inseperable vnion and euerlasting fellowship with him , how dare we conform to any alteration or innouation herein ? If we reiect the gesture which Chaist vsed or approved in the institution , what right can wee plead to the sacrament which then and therewith he ordained ? Christ vnites and ioynes himselfe to his own ordinances in the administration of the word and sacraments , not fantastically , or doubtfully ; but truly , really , and verily , that partaking in sincerity of them , we might be assuredly conioyned unto him , even as certainly as the elementall signes are united unto us , and the ceremoniall signes are performed by us . Let all Christians therefore who loue the Lord Iesus , and desire to partake of this heavenly and spirituall union with him , take heed that they never yeeld to conforme to a fantasticall gesture , or doubtfull ceremony in the act of receiving , especially having so essentiall a property as the gesture hath , lest by casting off the Lords gesture ( or that gesture which our Lord himselfe caused his Apostles to use in the institution of the sacrament ) they cast off the benefit of the Lords sacrament , or at least be found authour of an anti-gesture which our Lord never warranted ; and therefore cannot to the conformers thereunto be ever sanctified . It is our happinesse to bee united unto Christ in the sacrament , and is it our misery to cleaue fast to that gesture which in the institution thereof was by all his Apostles used , and by himselfe blessed for that very end ? Here is spirituall meat , come thou with spirituall hunger : here is a holy table , come thou with a holy gesture : and who can make a gesture holy , or of holy use , but the Lord ? Not that a right gesture is sufficient , unlesse thou come with a right heart also , examined or prepared and purged , not onely from Popery , Non-residency , Atheisme , usurie , ambition , oppression , murder , covetousnesse , blasphemy , whooredome , drunkennesse , and other bloudy and abhominable vices ; but from every worldly lust , or fleshly pleasure , which thy soule longeth after : that I doll I say must be thrust out before Christ cā be let in . It is but folly to professe thy faith in him , and hast not repented of that ( I speak not of their order which of these is first , but of their inseparation . ) All therefore who haue not this spirituall hunger , and see not in the elementall and ceremoniall signes this holy union , haue some invisible Idoll in them , even some secret corruption or bosome sin which lies lurking in the heart , the custome or continuall fume whereof hath so darkned the sight , and flattered the taste of the soule , as it cannot discern or iudge truly in this controversie , but esteemes of one gesture as good as another , that which Antichrist devised , as that which Christ approued & hallowed . As Gods worship even for the substance of it , is partly inward and partly outward ; so this sacrament being a speciall part of his worship , is of the same nature . The inward substance is the spirituall things signified : the outward substance or essence is the visible signes signifying or having relation to those spirituall things signified . Now whatsoever in Gods worship is conformed unto , as having relation to these spirituall things signified ( whether it be purity or holinesse of life , or humility , devotion , or whatsoever ) must of necessity be cōfessed to be ( in the acceptation of these that so use it ) a part of Gods outward worship , which consists of outward and visible things , as actions , gestures and ceremonies , signifying , and having reference unto some invisible thing signified . True indeed , every thing used in the worship of God , is not I confesse of this nature , as our usuall apparrell , places of assembling , seats in those places , and the like , which therefore come within the termes of indifferency and decency , but to say and defend that any one thing of significant use in the divine service of God is either not of the essenc of his outward worship , or is indifferent and variable , is I dare say , a fault more then remarkeable : yet true it is , that he who makes such a part of Gods worship of this or that spirituall use and signification , may verily vary and alter it . But as no mortall or created power can giue the spirituall gift or grace signified , and therfore may not devise the thing signifying : so if God haue approved and sanctified any action , gesture or ceremony of such holy significancie , none but he can alter the same , and therefore to hold that such a thing is or can possibly bee indifferent , or may in any case be conformed unto , is sin . But the Table gesture in the act of receiving the sacrament of the Lords body and bloud , is of divine signification , assuring us that as verily as we take and partake of those visible signes , so verily in that very action we by faith take and partake of the very body and bloud of Christ signified and represented , yea truely exhibited in and by them . And this gesture onely was hallowed by the Lord in the institution of the Supper , in the action of all his Apostles , who were the types of all communicants to the end of the world , to that very end and purpose : therefore none but Christ may alter it , who was authour of it , and to hold that it is variable ( whatsoever sence and reason babble for it ) is a fearefull sin . As the inward substance of the sacrament , and the outward signes elementall or ceremoniall , having relation thereunto , even the whole sacramentall action is holy and heavenly ( which nothing can possibly be , but that which is of divine institution ) so let thy care in partaking thereof bee faithfull and zealous according to knowledge and godlinesse . Look not so to the inward substance as thou neglectest the outward signes and ceremonies , as if divine reverence belonged not to them , being Gods divine instruments or holy mysteries , and so might be varied according to the will & pleasure , or determination of man. Neither yet let it suffice , that thou commest with a right gesture , unlesse thou come with a right heart also , lest in stead of receiving a blessing , thy heart be hardned , and thou goe away with a curse : for even as not to use Gods ordinances with divine reverence , is the mother of Apostasie and Atheisme , so to use mans ordinances with divine or holy reverence in Gods divine service ( as every thing of divine signification ought ) is the father of superstition and heresie : to conforme therfore to a ceremony of divine signification , not being established by God , must needs be wicked and sinfull . As no person may meddle with the administration of a sacrament , but such as are called by God in the word thereunto ; so may not they who are truely called of God , presse to any thing therein , but what the Lord hath in his word required or commanded . For howsoever it is God onely that giues the spirituall grace , or heavenly things signified , so yet he is pleased to use the ministery of man in the dispensation thereof by those meanes or instruments which himselfe hath appoynted ; and as wee cannot haue the blessing but from him , nor from him by any other meanes then those which himselfe hath appoynted : so to receiue the signes at the hands of such as he hath not sent or called , or to conforme to , or approue of any ceremonies of significancie in the worship of God ( though it bee at the hāds or by the advise of such as are truly called of God ) which himselfe hath not ordained , is to be convocated or gathered together against the Lord , as Corah , ( though not every one in the same degree ) for as the best ministers in the world can exhibite and giue no more but the outward and visible signes ( and yet even in such their exhibition the inward and invisible thing and grace signified is given by God through Christ by the effectuall working of the holy Ghost ) so to professe that either they haue power to giue more then the signe , or haue warrant to devise any signe to represent or exhibit , or to receiue grace by , is meere and high presumption against the Lord ▪ Conformity therefore for the approbation thereof , must needs be abhominable , upon what tearmes , or in what case soever it bee . Let vs content our selues with the holy Counsel and determination of God concerning the right administration of this sacrament , euen whatsoeuer is of ministeriall elementall or ceremoniall vse therein , concerning all which the institution is without all exception , and seing it was to be the verie patterne and president to all Churches for euer ( as Christ his precept Doe this vndeniable includes ) let vs neuer conforme to any thing of the nature of any of these therein , vnles wee haue from the patterne or from some other part of the word , Christs warrant so to doe . And howsoeuer wee shall hereby procure great dammage to our selues , yet seing nothing that is in the flesh ( or is not of Gods own ordaining and appointment can possibly please God , let vs remember it is farre lesse danger to offend those , that for not conforming to their Canons can but depriue vs of our goods and comfortable conditions , exposing vs to open disgrace and contempt , or at worst can but take a way our liues , then to offend him that can do all this , & then cast our bodies and souls into hell . Let no mā therefore by conformity to kneeling intimate disability in the institutor , or insufficiencie in the institution : for either is a blasphemous sin . He that is sole author of the sacrament , is sole author of all the ceremonies and significant signs therein , either concerning minister or people : for he that is the sole author of the blessing must needs be sole author of the means and instrument wherby he wil giue it : therefor seing the Lord onely giues the spiritual blessing signified , represented , and verily exhibited by the gestures and ceremonies therein , and his word neither by precept nor example giues any warrant for any other gesture in the act of receaving then that of the Institution , ( which on all sides is graunted to be a table gesture ) how dare wee by conformitie varie from Christs owne practise without Christs owne warrant . It is said and that truly ( but how fitly and wisely let others iudge ) that God is the author of kneeling euen in his divine worship , therefore we ought to conform vnto it in the act of receiving . I answere that God is the author of images euen in his diuine worship as the Arke and Cherubims , yea differing from the first institution as the brasen serpent , therefore wee may conforme to the calues at Dan and Bethell which are but images and consecrated onely to his worship and diuine service , but either let the Lord be God in the order of the outward ceremonies as well as in the inward substance of his worship , or if you will conforme to Ball in the gesture or in the order , follow him euen in all , for God is the God of the order , as well as the God of the substance of his worship ( Inward or outward ) let him be therfore either all in all , or els not God at all . By the word of God and by it onely the minister knowes what to deliuer and what not , how to deliuer and how not , to whom to deliuer and to whom not ; the guests also or communicants doe thereby vnderstand , at whose hands to receaue and at whose not , what to receue and what not , and with what gesture to receaue , and what gesture not to conforme vnto in the act of receiving : for the word of God is the life or soule ( as I may say ) of the sacrament , and that not onely in generall , but even of euery particular , of absolute necessity required therein ( as a gesture is ) so that whatsoeuer is ordained to be of holy vse therein ( as the gesture in the act of receauing is ) if it receaue no life or quickning warrant from the word of God , it is absolutely dead , or vncleane , and defiles , and therfore may not vpon any terms be conformed vnto , as good and lawfull . The word of institution sets forth first the precept of Christ , Doe this : secondly the promise of Christ , This is my body : Thirdly , the practise of the Apostles , having relation to the comandement or precept in their obedience , and in their faith having reference to the word of promise , now this being the type of all the true administrations of this sacrament to the end of the world doth plainly and vndeniably teach this truth that what soeuer is of absolute necessity in the sacrament ( as a gesture in the act of receauing is ) must , both in minister and people haue relation to the precept of Christ that so it may be donne in obedience and also to the promise of Christ , that so it may be donne in faith or els it is absolutely sin ? and then , though kneeling which in that act & manner as it is vrged hath neither precept nor promise of Christ would convert Turke and Pope too , yet I hope you wil confesse we ought not to conforme thereto ; Is kneeling in the act of receaving the sacrament of the altar , the gesture of the masse ? let all that abhorre the grosse Idolatry of that , neuer conforme to the likenes of this ( vnlesse they haue dispensation from the scripture so to doe ) because in similitude though not in intention it holds proportion with , and hath Relation to the Coporall and Reall presence locally . Yea let all faithfull Christians holde themselues onely to the name and gesture and to what soeuer els in the institution and word of God is established , and was therein by our blessed Lord sanctified and ordained to be of perpetuall vse . unles him selfe in the word shall teach otherwise . The sacraments ( even whatsoever is sacramentall were ordained of God , not to giue any novelty or new thing by way of tran - or con-substantiatiō , or like humane devise , but having respect to our weaknesse , to bee a helpe unto us in sealing up that righteousnesse which is by faith , even to increase that assurance of faith , which we haue through the word in a greater measure and degree then is had by the ministery thereof ( let every one labour to haue the feeling of this use ) if then it be dangerous to add unto the doctrine of the word , being the hand writing of the King , even his most gracious pardon for all our sins and offences , and his patent also for our liuelihood and hope of eternall life . Surely it cannot in any respect be lesse dangerous ( seeing nothing passes by the writing alone without the seale ( I speake herein after the manner of men ) to make ( or conforme to ) any innovation in the Kings seale , even in any thing which is of sacramentall institution , being speciall and effectuall parts ( instrumentally ) of our spirituall Evidences , or assurance which is by faith through the word . But if such cōformity be committed against our knowledge . I leaue it to the iudgement of the godly learned , whether the wilfull persisting therein doe not ( though not alter the outward essentiall forme , yet ) diminish and lessen every time more and more the powerfull effect , and comfortable benefit of this blessed and most holy sacrament . For seeing in the institution this ceremoniall signe hath relation to that spirituall supper and most heavenly food , or divine nourishment , it is most apparant to all that will not winke lest they should perceiue , that in the very manner of a table gesture , there is by intimation a grounded expectancie and good assurance of partaking that holy and divine nourishment visibly represented unto us , a thing which in the matter the Lord saw to be needful for his blessed Apostles , and therefore purposely caused them to use this very manner to be a helpe herein unto them , and so to every communicant though never so learned and well instructed . This sacrament is called a communion , sealing up unto us our holy communion with God in Christ , by the holy Ghost , and our fellowship with all the Saints & faithfull children of God. Can there bee ( by any possible meanes ) therefore any good discretion or decencie , humilitie or devotion , to leaue a Table gesture which inferres thus much , and in this sence is so often mentioned in the scripture , and conform to another , or the likenesse therof , which inferres and intimates communion with Antichrist and his followers , or well-willers , as kneeling doth ? Whereof therefore there is not onely no mention in the holy Scriptures , but continuall intimations both in this and in all things else of religious use to the contrary . I confesse it is very true , that neither the visible signes representing , nor the ceremoniall signes or gestures giving or receiving , haue any naturall or inherent power , efficacie , or vertue to convey any manner or measure of spirituall grace to the receiver more then kneeling , or any other gesture or signes whatsoever ; but the Lord was pleased to select and make choyce of these before all other , and so it was his very will ( which concludes nothing without consulting with his wisedom and loue ) to make these efficient ( instrumentally ) hereunto . As therefore our Lords using the bread and wine in the institution , and never approving of any other , made them the onely visible signes , and no other by any meanes may in the act of giving or receiving , be conformed unto , so his very using a table gesture in the institution , and never giving warrant in the scripture for any other , is a direct commandement to use this , and a plaine prohibition to conforme to any other . If a table and visible signes thereon , be necessary in the administration of the sacrament , then the gesture of necessity both in giving and receiving , must haue reference thereunto : if there bee a feast for the guests invited to that table to eate and drinke that provision which is prepared & set thereon , then a festivall gesture must needs be most seemly , as having relation to a feast ( even as at weddings wedding garments ) yea if it had been left to the wisedome and discretion of the Church , a table gesture by the naturall Law of Correlatiues must needs of all other be most fit and decent . Indeed seeing the Papists haue altered the Table to an Altar , and the feast of God unto man , to a sacrifice by men unto God , they haue very wisely enioyned such a gesture , as may hold correspondency with , and hath a most fit relation to an Altar , and to a sacrifice thereon . Of all the gestures therefore in the world , the likenesse of theirs is most unlawfull for us to conform unto . As the heavenly things signified , are never received , if the earthly signes or instrumentall meanes be neglected : so if the ceremoniall signe or gesture , wherewith the holy elements are received , bee wittingly innovated , and against our knowledge perverted from the order of the institution , such conformity hath no promise of a blessing from God ; continuance or custome therein must needs therefore harden the heart , which of all iudgements and curses in this world , is the most grievous . Ieroboam and the Iewes never purposed or intended in their calues or other abominations of Molech , Ashtaroh , Baal or the like , to alter the substance of Gods inward worshipe , no nor yet to varie from the maine end or intent of his outward worshippe , which was to knit the hart more and more vnto God , and therefore these or any other of their images were nor representations of any other Trinitie or person then is therein but onely in a dyuers manner ) of one and the same Iehovah , for considering the naturall disposition and diuers education or customes of those seuerall nations with whom they were mixed and desirous to draw them to the true religion and service of God and salvation of their soules they inclined some thing to the ceremonies and inventions of these heathens in the actions and gestures of Gods outward worship , but were most carefull to haue the doctrine of the inward substance and spirituall significations concerning faith in the Messias to come preserued sound , namely to loue the Lord with all their heart and with all their soule and to thinke no thing too deare for him , whole Ryuers of oyle , thowsands of Bullocks and Ramms , yea the first borne of their children , and there was neuer people killed no nor silenced or imprisoned for teaching this inward substance , though hee were a son of thunder , neuer so zealous and fervent therein , but onely for refusing conformitie to theire state , ceremonies , wherein yet many learned prophets , and reuerend Leuits , and graue preists protested there was nothing intended , but the very same decencie , humillitie , vnity , and stirring vp of the heart to deuotion , which the Lord aimed at & required , and diuers of them did vow vpon their saluation ( I speake by way of supposition ) that they having had experience of both ceremonies or formes of worship , haue found as much inward comfort and heavenly consolation , and haue been rapt up with as divine meditations in the ceremonies of Baal , and of the Calues , as in those at Ierusalem , and they yeeld a sufficient reason , which will giue a satisfaction to any honest and indifferent heart : for say they , it is true that these ceremonies & gestures in their originall among the heathens , were Idolatrous , damnable , and divellish , for they used them to other gods , and not to the true God. Now we haue put it into the Magistrates head when he consulted for the setling of the state in peace , that the retaining of these being purged from their Idolatrous abuse , and the substance of the worship of the true God , being preserved sound , and ioyned with them , and the mysticall significations of Gods ordinances being transferred unto these ; will be so farre off from confirming them in their old superstitions , as it will proue the onely meanes in all learned probability and wise experience to make them all absolute prosolites . But to this you say , that notwithstanding such pretences , their sin is most fearfull and damnable , because they had the law of God as well direct for every ceremony and gesture in the outward service of God , as either for the intent of the outward , or for the substance of the inward worship : and God never left or referred any action , gesture , or ceremony of religious use , especially in his divine service to Moses , David , or Salomon , but referred his Church still to the patterne which onely by the revealed word was made known unto them , and therefore though it be never so true that they intended to serue God in these things , and had very considerately ▪ and painfully purged them ( in a devised purgatory ) from their black-Mootes hue ; yet not being warranted by his word , they offered their service in them not unto God , but unto Divels . For the Lord is not therefore God unto men , because they suppose him so to be , or verily intend to esteeme of him thus or so , but because by his word , which is as true as his own maiesty , he hath manifested and made himselfe known to be so ; yea whatsoever doctrine concerning God in essence , nature , person , property , or attribute , is other then the word doth teach , is an Idoll of their owne heart , a vision of their owne braine , an imagination of their owne devising , yea though all the learning and wisedom in the world do never so well intend therby , or religiously esteem therof . Even so this gesture , or that ceremony in divine worship , is not therefore done unto God , because in conformity thereto it is simply and seriously intended to doe it onely unto him ; but if it be not warranted by the word , it is wicked and Divellish , what good intent soever be in it . Hereto the better sort of these graue and reverend Rabbins reply and tell you , that though it be true , that the law is as direct for the ceremonie as for the substance , and that the Church is as strictly tied to the direction and warrant of the word for every one of them as for the most fundamentall poynt in the doctrine of Iustification , or the substance or inward worship , and may not vary one iot therefrom , no not in any thing whatsoever , without warrant thereof ; yet seeing it is not in their choyce to use or not to use them , but a very great necessitie is layd upon them by the Magistrate and the Church , who for some secret causes , and State considerations , haue in a most solemne Convocation or Assembly , considerately by an vniversall consent determined the lawfulnesse and fitnesse of the ceremonies of these golden Calues , and therefore haue decreed , that whosoever will not conforme thereunto , shall be ( after Canonicall admonition ) deprived , and no longer suffered to minister before the Lord. In this case of extremi●y therefore utrum horum ? yea seeing the Magistrate professeth open detestation of all manner of Idolatry in these things , and the Church condemnes all Idolatrous or superstitious use of them , and they themselues understand the use of them in a sincere sence ( which qualifies whatsoever can be obiected against them . ) Therfore rather then they will be contentious and breake ( yea or disturbe ) the quiet peace of the holy Church , and leaue their flockes and charges so deere unto them , unto woolvish or ambitious or carnall teachers , and so be deprived of their ministery , as deere unto them as their liues , they are perswaded from these grounds , that in this case they may very warrantably undergoe conformity , doing it unwillingly , as the Lord in whose pressence they stand , beares them witnesse , and bearing it as a heavy burthen till it please the Lord to visit his Churches with his salvation , and to take from the shoulders thereof this heavy load , which even bends the backe , and at length will breake the necke thereof . For prevention whereof , they will teach and maintaine , preserue and defend the substance and foundation sound and sincere from error and corruption : and therfore though the Magistrate and Church do grivously sin in cōmanding , yet they in conformity unto them , are meere patients , and not agents , and therefore in so doing incline rather to martyrdome for God then rebellion against God. Hereunto you reioyne and tell them in louing ( yea in most wise and learned termes , that if their case had been indeed as yours is , they had well sayd , and most sufficiently answered , and all the Vniversities in the whole world could never haue confuted them , but they having so direct lawes for all manner of ceremonies of religious use , and direct prohibitions against any other , though an Angel from heaven should ioyne with the Magistrate , they ought rather to haue followed that holy , remarkeable , and matchlesse president of their zealous fellow-Priests , and learned Levies , and other devout and iust persons , who had set their very hearts to seeke the Lord , and with them to haue left their suburbs and possessions , their livings and free-holds , and so to haue gone to Iuda and Ierusalem to haue offered to the Lord God of their fathers , according to the warrant of the word , and so to haue strengthened the kingdom both with peace and prosperity ; whereas the varying from the warrant of the word in the doctrine and practise of these ceremonies of religious use in the worship of God , hath the cleane contrary effect , and strongly , yea strangely weakens the kingdom , and Church by breeding diversity of opinions , schismes , divisions , oppositions , heart-burnings and grudges , with infinite other muddy perturbations , according to the variety of humor ( which men experienced in fishing can tell how to make use of , & therefore are content to foresee and further : ) therefore conformity in such a case , though never so unwillingly undergone , yea though with all reasonable and wise considerations tempered , and iudicious expositions , and honest intentioms qualified , is so farre off from looking after , or inclining unto martyrdom , as it opens the very widest gate to mutinie and rebellion both against God and man. If then wee haue as direct warrant for the lawfulnesse of a table gesture , as ever the Iewes had for their worship at Ierusalem , and that the word of the Gospell bee as sure and certaine being spoken by Christ and his blessed Spirit , as that under the Law ( which it cannot be , unlesse it giue as certaine and sound directions for the ceremonies under the Gospell , as that by Moses did for the ceremonies under the Law : For if it bee an unsure word in the ceremonie , how can we be sure , it is sure in the substance ? ) then ( I say ) to erre from the practise of Christ in the institution , without a direct precept or warrant from the sure word of God , though you haue the same holy intent in such gestures , and the like reverend respect to such ceremonies as you haue to Gods own ordinances , yet conformity thereto , even in them that do it ignorantly , is sinfull , but in those that doe it wilfully against their knowledge , it is dangerous to the State and Church , and breeds carnall , worldly , yea divellish dispositions and practises in such hearts when time and opportunity shall call for the effectes thereof . Will any man be content that his liuely Image shall in any part thereof bee defaced ? The whole action of this sacrament both in signes and ceremonies , and not some parcels thereof without the rest , is the most liuely Image and representation of the most precious body and bloud of our Lord Iesus , as God the Father hath ordained and appoynted to exhibit and giue it to be the spirituall nourishment of our soules ( even meat and drinke indeed ) unto eternall life . Suppose the gesture be but the meanest part of this Image of Christ , yet if without his warrant it be altered from the first institution ( the very patterne for the pourtraying of all others afterwards ) is there not iust cause of offence ? And dare any , by conformity to any alteration therein , professe & vow that though it doe directly differ in this and that , yet if we thinke so , then it is his very true Image , though something bee superfluous , or out of the first order ? Is not every errour ( though not in the same degree ) opposite to truth , and every defect contrary to perfection ? As there is difference betwixt the substance of the sacrament ( Christ Iesus our Lord ) and the fruits and benefits of the sacrament ( our holinesse , sanctification , and redemption ) so I confesse there is difference betwixt the elementall signes ( bread and wine ) and the ceremoniall signes ( the actions and gestures ) but as the substance , and the benefits or vertues are inseparable ( for where the one is in truth , the other is also in power , and that not in hypocrisie , though perhaps in marvellous great weaknesse ) so the signes exhibiting or giving the substance , or in which the substance is given or exhibited , and the signe in the act of receiving or partaking the substance , or by and with which the substance is taken and received , may not be parted , changed , nor displaced , least by degrees the sacrament it selfe be perverted : for he that instituted one , instituted all , even whatsoever is sacramentall : and a gesture in the act of receiving is as essentially necessary , as the visible signes in giving or delivering , I meane , there is as absolute necessity of that as of these . Now therefore , if you can shew vs the like divine warrant for kneeling , or any other gesture in the act of receiving , as all the Christian world sees there is for a table gesture , even by our Saviours owne practise , and most holy and matchlesse example in the behaviour of all his Apostles , we will most willingly and readily conforme unto you therein : but if heaven and earth ( true Churches , nor false or counterfet Churches ) cannot possibly produce such warrant , conformity thereunto is not onely a most heynous sin in all that command it , but a fearefull transgression in all that wittingly , though unwillingly yeeld unto it . The gesture ( as it is commanded and used in Gods service ) in the act of receiving , is either holy or unholy ( though in civill actions it may be indifferent ) and all holinesse comes from the Lord ( for the Lords using or commanding any thing , though it were never so vile and uncleane before , makes it holy , and his not using or commanding any thing , makes it in his worship and service abhominable and unholy , what reverend opinion soever men , yea good men , haue thereof . ) Either then you must proue that kneeling as it is urged in this act of receiving , comes from God , and was used or commanded by him , or else it is unholy ( though all the holy men in the world say to the contrary ) and then conformity thereto is unholy and sinfull . Not onely the outward signes and visible substance or elements , but the very outward forme , and visible order also of the sacrament , even a table gesture , was sanctified by Christ , and being never repealed , nor any other by divine warrant established ( the sacrament being perpetuall , and a gesture in the act of receiving therein essentially necessary ) must needs be of divine institution ( for it was once divine , a face of brasse cannot deny it ) unlesse therefore you can proue it by divine warrant repealed , or some other commanded , it is perpetually to be observed , yea no other in any case , or upon any condition to be conformed unto . The Church may not ( though civill authority for some urgent or weightie occasions neerely and deeply concerning the welfare of the whole State , do approue thereof ) appoynt Beefe or Lambe , Bacon or Veale to be used in stead of bread in the act of receiving the Sacrament , nor Beare , Ale , Milke , or Water in stead of Wine ( the fruit of the vine ) no though wee hold and teach the doctrine of the invisible things signified never so soundly and zealously , and free all the poynts thereof from Popish Apostasie , or other humane absurdity . And may any pervert the order of delivering or receiving these unchangeable signes without a command from God , as to deliver first the wine and then the bread ( may Christians in cases of extremity conforme to such a Canon ? ) or to vary frō the gesture of the institution either in forme or in order without a divine warrant ? hath not the Lord alwayes reserved this honour of devising all the parts , whether actions , gestures , or ceremonies of his outward worship to himselfe ? And though hee haue given many high prerogatiues and very great preferments unto his deputies and vice gerents , yet hee never imparted this to any creature , but was alwayes very iealous of it , as the very top of his supremacie : yea doe they not by a direct consequence destroy or deny this essentiall property or attribute of God , who hold and teach that the Magist●ate and Church may devise the visible parts , or actions and gestures of Gods outward worship , even those that are of absolute necessity therein ( as a gesture in the act of receiving is ? ) is not this the very proper and peculiar obiect of his burning and consuming iealousie ? Let them be consumed and destroyed then that herein rise up against him . Conformity therefore in this case is the ready way to destruction . It is obiected , that the whole action of the Sacrament is a th●nksgiving and kneeling ( being the fittest gesture for thankesgiving ) doth best beseeme the whole action , and therefore also this particular act of receiving . The whole action cannot be said properly to be a thanksgiving though it may be safely acknowledged , that in the whole action , and every part thereof there is thankesgiving ; but the speciall end of this Sacrament is to work in us a more liuely feeling of our union with God , the increase whereof he conferres in this Sacrament , and onely for the effecting thereof did ordaine it : and howsoever he would not haue his Disciples unthankfull in the very act of receiving so inestimable a blessing , yet in his wisedom ( which is sufficient for our warrant , and a plaine proofe that this obiection is but a drugg of human wisedom ) he consecrated a table gesture for them in the act of receiving , and not kneeling or any other gesture proper to thanksgiving . I confesse , to be unthankfull is to be unfaithfull : but as the proper time for preparation goes before , and according to the truth and measure thereof , so is the blessing ▪ so the fittest time for thankesgiving comes after the act of receiving the benefit and blessing : and according to the truth and measure thereof , so is the true comfort and spirituall consolation . Let the practise of Christ stop the mouth of babbling ●ence and iangling reason : and howsoever in respect of the soule these duties are so mixed , as they cannot be one without another , but are inseparably united , yet there is a distinct propriety of time peculiar to every one of them : the sensible manifestation whereof giues true denomination to the proper manner of their seasonable existence and visible subsisting . Howsoever therefore the soule in one and the same act and instant , can heare , see , receiue , taste , and be thankfull , yet cannot the body possibly in one and the same act and instant , performe and use proper and fit gestures to manifest and expresse the same : and if it could , yet the patterne of the institution proclaimes silence to all the wit and learning in the world , and therefore kneeling cannot bee the fittest gesture in the act of receiving , no though it should be granted that the whole action were a thankesgiving . Nothing can possibly be conioyned or united further , or in any other manner or measure then the nature thereof will admit . As therefore you most iustly and religiously refuse conformity to the reall presence either by transubstātiatiō or consubstantiation , because the nature of the signes cannot possibly admit it , and there is nothing but the bare opinions , and Canons or precepts of men to warrant it ? euen so in the act of receaving no gesture in the world can possibly in the nature thereof hold proportion with , or haue relation vnto our spirituall coniunction with Christ and Communion and fellowship with the Saints , in the pertaking of this spirituall meat and drinke prepared and set on the holy table in this divine action , but onely a table gesture , and therfore wee also , ( according to your example in the outward substance ) do iustly refuse to conforme to any other gesture in the outward Ceremonie . Reason must not be our guide in matters of Religion , or in ceremonies of Religious vse in the publicke worship of God , for take it at the verie best , without passion partialitie or preiudice , yea excellently quallified with learning , wisedom and experience , yet is it starke blinde in these things and will verily misleade vs. In these controversies therefore concerning conformitie wee must to the law and the Testimonie , and whatsoeuer hath not warrant there from , by Gods owne doom hath no true light in it , or divine warrant for it , but black darknes abydes vpon it for euer . What Angellical transformation soeuer therefore you provide for your significant kneeling , you see from whence ir comes and whither it goes , and therefore in that manner as it is vrged , we dare not vpon any terms or with any limitation conforme vnto it . The coniunction in the sacrament is not sencible , but meerly misticall , spirituall & invisible : yet as the signes , and also the ceremonies therein ( not by nature or the ordinance and wise discretion or learned pollicie of man but by the sole institution and will of Iesus Christ ) haue relation to the things signified which are heavenly and spirituall , and not to any deuised vnity , pretended humility , or manifestation of our corporall subiection to the civil magistracie , ( yea to brand them with such carnal relations or worldly significations is the verie high way to Apostacie ) euen so these heavenly and spiritual things by the same law of institutiō , haue Relation to those signs onely which are set apart by Christ , and not to any other ; yea to holde that they either haue , or possibly can haue relation to any other signes either deuised by man ; or not ordained by God for this verie end , is the next way to heresie and Atheisme . For the things signified and the things signifiyng ( either in the act of geving or in the act of receaving ) are verely vnited by this mutuall relation or relatiue coniunction , which no mortall power can ordeine or alter , he that hath power to ordeine the relatiue ▪ onely hath power to ordeine the correlatiue , I meane he that hath power to giue the spirituall things signified , onely hath power to ordein sings or ceremonies signifying or having relation therevnto , either in the act of giuing or receving . For mortall power therfore to ordaine any action or gesture of spiritual signification , is spirituall adultery , and most grosse abhomination . Either proue then that the sign or Ceremonie you so eagerly presse vs vnto , is in this verie action ordained of God , and so hath a promise of a blessing from him , or els wee dare not conforme vnto it though for such ●efu●all wee receiue nothing but Curses from you . As the elementall signs ( bread and wine ) receiue their heauenly vertue and spirituall power onely from Christ , and now differ from all other of the same kind being truly and verely changed into holy and diuine foode , not in their nature and substance ( for then they could not be signs if they were changed into that which they signified ) but in their vse and service which is spirituall ( and such a change no other creature but by Christs own ordinance can possibly admit or bee capable of ) euen so the ceremoniall signs or gestures in the act of giving or receiving these element●ll signs thus spiritually changed , do differ from all other signes or gestures whatsoeuer , & haue from Christs institution a heavenly or spirituall power conferd vpon them , which no other gesture can possibly be capable of though all the humane power in the world bestow all their craft and cunning vpon it . For this power is proper onely vnto Christ and not communicable to a creature , yea to intimate such a power ( without direct warrant from the worde of God ) is directly to band themselues and to assemble together against the Lord and against his Christ . Either prooue then your conformitie to be warranted by Christ , or els this banding disposition aff●ights vs from giving the least approbation therevnto . They that admit or would countenance any other coniunction , in , by , with , or vnder the elementall signs then a spirituall , must of necessity cōtend for such innovation in the ceremoniall signe in the act of receiuing , as may hold due proportion with that conceited coniunction of their owne Imagination . And hence it comes to passe that this carnall deuice in the ceremonie is so eagerly pressed and readily conformed vnto , because not onely the ignorant , and the learned who are profane and wicked , but euen the godly and the learned that are holy , iudge of the lawfullnes thereof by carnall sence and reason , and not by the rule of the word , yea I would be hartily glad to meet with one good and sincere argument which is not of this dissposition , yet I doe confesse I haue heard of many burnished with the glosse of humane wisdome and accademicall learning , which makes indeed the verie drosse of nature to stroute it selfe out because it glisters , and so looking bigg upon the matter seems to very many like the verie golden truth . But can the best quallified wisedom of the world savor the things that are of God ? yea are not the things which him self taught and vsed or ordained for the spirituall vses of his Church ( & therefore onely spiritually to be discerned ) meere folishnes , yea verie enmitie vnto nature ? and therefore if this ceremonie haue not a diuine warrant how dare wee conforme unto it ; So much in the sacrament of the Lords supper as euery one sees , so much he receiues , and no more , they that see nothing but with bodily eies , or perceiue no further then naturall sence and wise or learned Iudgment giues vnderstanding . Receaue no more but earthly things , euen the elementall signe , & not any thing that is heauenly or spirituall , to make them the more holy and vertuous , and any gesture or ceremonie whatsoeuer , and whence soeuer it comes , is comely and decent or good enough for such a peece of service , but all those that see with spirituall eies , yea they onely receaue spirituall things , and they dare not conforme to any gesture or ceremonie , but that which is of a spirituall or holy use , and such none can be , but those gestures and ceremonies onely , which are ordained by our holy God. In all and euery one of which ( being faithfully vsed ) as there is certeinly and infallibly a blessing to be obtaind , so whatsoeuer of religious vse is known not to be ordained by God , but onely by man , it is at least vtterly voide of all spirituall blessing , if not filled with contrary effects , and therefore not in any respect to be conformed vnto . But such is this ceremony and therefore vnlawfull . They that conforme to a right gesture or ceremonie in the sacrament , and want the inward eye , mouth , and hand of the soule , receiue onely the elements with Iudas , & not the spirituall things signified by which vnworthines , they eate and drinke their owne damnation , because they discern not the Lords body though they truly discerne & vse the Lords gesture , & wil not by any means conforme to any other for they trample vnder foote the blood of Christ , as an unholy thing , not that they esteem it so in their minde ( for this trampling is inward or spirituall ) but where faith is wanting there is unworthy partaking , and faith is as necessary in the action , or gesture of taking , as in the act it selfe : for this whole action of the sacrament ( and not some speciall or principall parts therin ) is the evidence or seal of our assurance of partaking the divine mysteries or holy things signified ; even of our true and spirituall cōmunion with Christ . To conforme then to a wrong gesture having no promise of any blessing , cannot be an action of faith , aud therefore sin . Eating and Drinking are sacramentall phrases , applying that to the soule which is proper to the body , but doe necessarily imply , that there must of absolute necessity be a spirituall eating and drinking in the very act of the corporall eating , or els no benefit or spirituall blessing can possibly be sealed up by that action , which necessarily inferres that such a gesture is onely lawfull in this action , as in the nature thereof holds proportion with eating and drinking , and hath relation thereunto , which onely a table gesture doth , and therefore was selected and chosen by Christ the Lord of the sacrament , and sanctified in the institution , and so not onely by his using preferred before all other , but no other being commanded in the word , it is thereby made onely usefull in the act of receiving , and no other to be conformed unto . If a corporall or visible and locall coniunction ( which yet cannot profit the soule ) or any other learned device of the spiritualtie were sufficient to bee conceited , or with strong imagination to be beleeved , then indeed any gesture or ceremony of carnall devising were indifferent or good enough , and might safely be conformed unto , but faith being invisible , lookes ( according to the nature thereof ) not to reason and sence , wisedom and discretion , or other like humane considerations , but to the things that are invisible , and therefore in all the actions and ceremonies of Gods worship , dare onely conforme to such as by his appointment who is invisible , haue an inseparable relation ( by his divine institution ) to the invisible things signified or represented , yea and verily exhibited in them , and dare not conform to any other , though by the learned Cleargie the same relation be appointed thereunto . Reason and Sence even in Nicodemus cry mainly out , How can this be ? It is impossible . And in others , Can this man giue us his flesh ? This is a hard saying , who can choose but be offended at it ? So also in Naaman , Why should not the rivers of Damascus , being used with the like good intention and purpose , be as full of vertue to wash away sin or leprosie , as that of Iorden , it is but an idle conceit of guiddy heads that makes this difference , yea what good argument can any such finde out , that is able to assure their consciences , they do well in suffering for refusing conformity herein ? Even so concerning this blessed sacrament , some cry out , How can a peece of bread , or a suppe of wine nourish my soule , or increase my faith , or patience , humility and contentment . Others ( which is a branch springing from the same root ) with open mouth exclaim , Why should not all gestures in the act of receiving be alike , or any gesture in the worship of God , ( though deuised by man ) be indifferent ? What reason can bee given that one should be better then another ? and therefore why should not kneeling be as good as the table-gesture ? Here wisedom , learning , discretion , reason , and experience , in a temperate and graue modesty , lay hand upon their mouthes , and for peace sake , in this case of extremity , by silence doe subscribe ; but faith knowes full well ( as a thing never denied , unlesse by carnall and worldly minded persons ) that every thing is therefore onely good , and better then all other , because God hath commanded it , and that nothing can possibly be of good or holy use in the holy worship of our most holy God , but that onely which himselfe hath commanded , instituted or ordained , and therefore that whatsoever ( of religious use in his service ) is not in the word directly commanded , is by direct consequence by the same word forbidden : my reason is , because every action of Gods worship is either performed in obedience or disobedience : if it be in disobedience , though in a case of extremity and danger , or in case of commodity and advantage , is it not ( if performed against our knowledge ) direct rebellion , as in Saul ? And you cannot for shame say , that your conformity is obedience , unlesse a commandement from God go before . For if our holy intentions and good considerations and purposes , or zealous devotions , could make our devised gestures and actions in Gods service , works of obedience ; which of all the Kings of Iuda had not iust cause to punish and kill the Prophets for reproving them for their inventions , which had as many good intentions as any in these dayes can haue ? But the old rule holds , Whatsoever is not done in faith ( especially in actions , gestures , and ceremonies of religious use ) is sinne . If then you bring faith to make triall of the lawfulnesse of these things in question , it will not hearken what Canons this Convocation made , nor regard what that Councell decreed , or what such a State commanded , or such reformed Churches practised , or those reverent preachers & godly people conforme unto : but what God commands , or what saith the Lord in his word , and in this particular controversie , faith retires to the institution , wherein is set downe upon divine record what the Apostles received of the Lord concerning the gesture for their direction in laying the foundation for the ceremony in the act of receiving the Sacrament in any Church whatsoever : yea faith dare not conforme to any thing of divine use in Gods publicke worshippe , without Gods direct warrant in the word , though all the wise and learned men in the world do never so highly commend and extoll it . So that if it be not done in obedience , it is not done in faith : and then you will confesse it is sinne , and then you know we may not conforme unto it , though we might prevent thereby never so great and fearefull mischiefes , and procure never so many benefits & blessings : & it cannot be done in obedience of faith unlesse a commandement goe before ( for looke whom you obey , his servants you are : ) that therefore cannot be Gods divine service , which God doth not by his divine word command : or that cannot be an action of faith which is not commanded by the word ? and every action of religious use , which is not of faith is expressely forbidden . Try your selues therfore whether in conforming to kneeling in the act of receiving the Lords holy Supper , you stand in the faith or no : if you say you looke to God , and haue powred out your soules before him , as your consciences , and many other can beare you witnesse , and you dare appeale to him how deere your ministery is unto you , and how loath you are to leaue your flockes to a company of roaring boyes , or raging beasts , &c. I answer , if you looke to God , then you must look to him in his word : ( for else whatsoever you intend , he doth not intend to be God unto you ) if you haue not his warrant therein , you do not looke to the true God ( no more then the Barbarian or Turke doth ) but do make a very Idoll of him ; I meane , our God doth not blesse or approue of any thing of religious use in his worship , as good and lawfull to bee conformed unto , but onely those things which himselfe requires in his word , and he that will accept of any thing which is not commanded in the word , is an Idoll , and not the true God : for all things concerning him or his worship , are onely made known to his Church by the scriptures , and the Churches never erre in these things , but when they want the commandement or warrant of the word , the defect whereof all the learning , devotion , wisedom , authority , and zeale of the whole world cannot supply . I confesse you make goodly shewes for excusing your conformity , but what haue you sayd , or what can you pretēd , which Ieroboam would not haue accepted at the hands of those Priests who left their places and charges , because they would not conform to the ceremonies of the calues ? And if it be lawfull in you , why not in them ? I confesse that which you obiect , that their conformity overthrew the very substance of Gods worship , but not that ( you will not say ) which was inward , but that only which was outward , and which is required in the second commandement : for the doctrine of the inward substance was ( in the intention of that provision ) preserued sound , but the forme of Gods outward worship was mainly and diversly I confesse perverted ; and I also acknowledge , that your conformity is nothing so grosse and abhominable as theirs , yet this I dare say and testifie , that it is of the same nature , and that it corrupts and perverts this part of Gods worship in the act of receiving the body and bloud of Christ : so that though they differ , and differ very greatly , yet it is onely in the Species , and not in the Genus . Without further contention therefore let us bring it to the true rule . Whence doth your conformitie come ? It is a matter concerning Gods outward worship and divine service , and so appertaining to the second commandement . What must bee the cause of this : for if the cause be good , the effect is good : faith is the cause of all true obedience , and that obedience or conformity which is not an effect of faith , cannot by all the trickes and devises in the world , ever be made good ( for where the cause is , there is the effect , and where the effect is , there is the cause , the effect can never bee in truth , whatsoever is conceited or pretended , where the cause is not . ) If therefore kneeling as it is urged , bee an effect of faith , then haue you a precept & a promise for it is in the word , upon which your faith is grounded , and so your obedience and conformity is holy : but if it bee not in this very kinde required therein , it cannot possibly be an effect of faith : and therefore set the best face you can upon it , it is but an Idoll of mans invention , and therefore conformitie thereto upon what pretence , or in what case of extremity soever , is unlawfull and wicked . It is confessed and professed publikly by some of you that the magistrate sins greevously in requiring this conformity . but yet you do well in yeelding thervnto rather then to suffer such a world of incōveniences , which you wisely & carfully foresee wil otherwise fall vpon Church & Cōmonweale . Cōpare your case with former times , Dauid sinned grevously , though not presūptuously , as I think some of you do not , in bringing the arke from Gibeah , in a new Carte , this Arke or outward worke ( the glory of Israell ) in this iorney was so dangerously shaken by the oxen ( at the threshing floore of Ornan as if Vzza had not put to his hand it was like to haue bin broken all to peeces , did not Vzza cōmendably therfore in putting forth his hand to preuent such a mischeif ; is not this your very argument ? many inseparable euils cleaue to this cōsequence , he was not stricken for touching the ark , for that the Leuits might do , but onely for the manner and order of touching it , being in a cart which was not warranted by God , and I tell you the best and most learned men in the whole world are but as oxen , and put the Arke of Gods word into the most temperate Cart of their newest and best reformed Invention , they will grieuouusly shake the verie substance of it ? Seing then the sacraments and whatsoeuer is sacramentall ( as a gesture in the act of receaving is ) are ordeined not by man but by God , not for any worldly , carnall or civill respects as to testifie our obedience to the magistrate which yet I confesse must most cheerfully be manifested , but meerly and properly for spirituall vses , euen to nourish our soules by sealing vp unto our hearts the assurance and certeintie of the couenant of grace in the free pardon of all our sins through the sole merit of the most pretious blood of our Lord Iesus Christ , most liuely represented , and truly or effectually exhibited to every faithfull beleeuer herein ? let vs hold fast the right order and forme of administration thereof in all the signs elementall or ceremoniall , euen in all the actions , gestures , or ceremonies , which by Christ himself in the first administration being vsed , and neuer after repealed not any other by his warrant established come within the compasse of diuine institution ? Ieast wittingly , though wee pretend vnwillingly conforming to the alteration of the signe ( though but ceremoniall ) wee depriue our selues of that which stands in relation therevnto ( which is substantiall ) . The sacraments with all the essentiall properties therein , together with the scepter of the word truely administred , are the vndoubted markes or proper Cognizances of the Churches communion both with Christ the head , & with all the saints making one entire misticall body ; and by these they may be known ? where these are , is a true Church whosoeuer say to the contrary . Let vs therfore preserue not some fundamentall partes onely but all things of essential vse herein , uncorrupted and vndefiled , euen pure and vnspotted , and therfore neuer conform to wordly rudiments , carnall innovation , & human invention in any part of Gods worship lest we decline from our first loue , wherein we vowed and professed to haue a sincere respect not to some principall , but to all the parts of Gods worship , euen to all his commandements , and so shall wee rteaine the infallible markes of the true Churches of Christ vpon vs , but if wee forsake the gesture or ceremonie of the purest Church that euer was wherein the heavenliest order , & diuinest decency that euer was vpon the earth was by our Lord and Sauiours owne presence and practise in the institution , sanctified and proposed for all succeeding Churches to follow for euer ( as this neuer being repealed , nor any other approued by the scriptures doth plainly testifie ) do we not bespot and obscure this marke of our visibilitie , especially by conforming to the ceremonie ( or the likenes thereof ) of the falsest , most perfidious , bloodiest and most Apostate Church that euer was , or can be ? is not euery thing which is of religious vse in Gods publicke worship being without warant frō the word erronious ? and doth not error in any one part , though but in the ceremonie , prooue a direct defect in the whole sacrament , being an entire and an inseperable action ? if therefore we wittingly subscribe to the lawfullnes of that which we know wee are defectiue in , we haue no promise of God for his blessing vpon vs in our so doing , yea the very hoping of mercie in such a case ( I meane where there is no ground for it in the word but onely in our owne intentions ) is a main cause of Apostacie Atheisme and like abominable presumptions . Rytes and signes of religious vse in the publike worship of God , which are not ordained by him to be seales ( for as all the parts of the seale make but one seale , so euery part not being deuided may truly be faid to be the seale ) of his covenant and instruments of his grace , are not the true marks of the true Church , though the true Church vse them to that very intent , and indowe them with the verie same properties and intentions : for none can ordain a sign in Gods worship , ( whethere actions , gestures , or any kinde of ceremonie of holy or religious signification , which indeed are peculiar marks of Cognisances ) but he onely that is able to giue that spirituall grace or heavenly & invisible blessing which is represented therein , or signified thereby . Seing then the holy gesture in the act of receauing the most pretious body and blood of our Lord Iesus sacramentally , is on all sides confessed to be significant ( and a part of the individuall seale , it cannot be denied , that none ( of what condition of quallitie soeuer ) may ordaine it , but hee onely who is able to giue the thing signified or receaved thereby . If then kneeling in this very kinde , manner , & order as it is vrged , be not ordained by the Lord and yet haue a spirituall signification ( as all men agree ) though all the wisdom of the world labor to grace it with all the complements , than art , wit and learning , or authority can possibly conferre vpon it , wee may not conforme vnto it , neither is it a marke or seale of the true Church but a blot and staine thereof , for the precept and promise of Christ haue no relation therevnto , but onely to those gestuers and other ceremonies in his worship which himselfe hath ordained , and therefore no other may be with safety of conscience conformed vnto . Nothing , of religious vse but what is of divine institution , can be holy , and all such are holy to the beleeuer though wicked persons administer them , or be pertakers of them , but if God haue not ordained it to be of religious vse , in that very manner and order of his worship , it is profane to the beleeuing receiuer , though the holiest men in the world administer it , and approoue thereof , for therefore onely is any thing in divine service Gods instrument , because he hath ordained it so to be , whether it be a ceremony of p●aier or of praise , of receiving a blessing or shewing thankfulnes for the same , whether it be of humiliation or of ioyfulnes , or whatsoeuer is aimed at therein , there is no blessing to be obtained where none is promised , for if God had appointed the forme of the altar of Damascus , it had beene as good and holy as that at Ierusalem , they were both altars and the same sacrifices to the same God offered thereon , yet differing in the very forme , made the whole worship abominable : therefore those who dare so confidently affirm that God will blesse our conformity to ceremoniall signs being some in matter , some in manner of mans meere deuising , is directly with the grossest idolators to adiure the holy ghost to sanctify or make of holy vse our , owne carnall deuises , because wee aime at nothing but deuotion therein , is not this to goe a whoring after our owne Inventions ? The end of all Gods ordinances is to vnite vs to himselfe , not carnally , locally ot naturally , but spiritually , mystically , sacramentally or holily , after the manner of contracts or covenants . What beleeving heart then dare conform to any essentiall Ryte in this holy sacrament ( a most speciall and effectuall instrument of increasing our assurance of this our spirituall vnion with God through Christ ) which is not commanded or warranted by the scriptures ? may mortall men , yea or Angels of heaven ordain any thing to be done in remembrance of Christ ( and without a gesture in the act of receiving , this whole action of his remembrance vanisheth ) or to put vs in mind of what he hath done for vs , or to vnite and knit vs more firmely vnto him , doth not the opening of this gap in the gesture , approue of , and ( not whisperingly ) recall ( alwaies provided that a Canon wash and wype away their superstition and Idolatry ) all those fleshly and carnall abhominations , which our forefathers and Churches , both Princes and people , haue cast out as the notorious workes of that infamous Beast ? Is conformity then to this humane devices in the gesture , the very best way you can devise to preserue the Churches from utter ruine ? Are carnall inventions , I say , in this cleare light of the Gospell , the very best course to preserue holy Assemblies and Ecclesiasticall Ministery ? will God else quite forget to be gracious ? Doth the moisture hereof onely preserue his hand ( of helpe and power ) from withring and his arme of protection from being shortened , do you verely beleeve indeed , that as the case doth stand , conformity to the liknes of Idolatrous & vncleane ceremonies will distinguish vs from Idolatrous & vnclean persons , and are your consciences perswaded that this plaine & apparant difference , and direct and wilful dissenting from Christ and his Apostles in the ceremonie of the acte in receaving ( so long as we holde the doctrine of the inward substance sounde ; and free it in teaching from fundamentall corruption ) hauing no warrant from scripture but only from sence , and so conforming to a gesture which hath beene allwaies not in some but in all true Churches of ill reporte will this course I say giue sound testimonie of our vnion with Christ as our head , and with all reformed Churches as fellow members ? haue you warrant from the words of eternall life for this perswasion , or is it but a conceite of your owne imagination arysing from an honest affection to continue your ministery and to do good to your people ? I beseech you consider what is the true obiect of your faith in this choice which you haue so considera●ly made ? for if faith doe not guide you heerein you haue done an abominable thing , and to ground faith on any thing but onely the worde of God , is at best erronius , but wittingly persisted in , is Idolatrous , wil vtrum horum or in a case of superior reason satisfie in this case , and testifie for you that you are not gone from the truth in this conformity , because you once were for it ? search the scriptures you were best , and if you finde no good warrant there , repent and returne , for els you cannot rest here , but do the best you can you shall decline more and more . Remember Demas . There haue been indeed signes or sacraments , and ceremonies of religious use in the publicke worship of God , which were variable and not perpetuall , but differed from the first institution , and came in and went out as the times and occasions of the Church required , as the rocke was called Christ , the sea Baptisme , the brazen serpent was a figure also of him , and divers other , as Manna and the Rocke , but was it ever heard ( unlesse in the mouthes of false teachers ) that the Churches ought to conforme to any sacraments , either ordinary or extraordinary , or to any such significant Rite or ceremony as the questioned gesture is , which are not expressely grounded on the word of God ? but as it ever was no great or strange thing that the Ministers of the Divell should transforme themselues , and by their teaching many fundamentall truthes , and by many pleasing passages of their life , deceiue the world ; yea and notwithstanding their abhominable workes , and most damnable hypocrisie , yet be reputed and taken for the Ministers of Righteousnesse ( being growne so absolute in the trade of Deceitfulnesse : ) even so let it not seem any wonder that men of your parts and gifts having changed your mindes , do labour to transform the traditions of men , and ceremonies or rudiments of the world into the very likenesse of the ordinances of Jesus Christ : for whosoever liues shall see greater things then these breake forth in you . But as nothing in the worship of God can possibly profit , unlesse it be mixed with true faith , so it is utterly impossible that iustifying faith should upon any tearmes , or in any respect bee mixed with any thing in the service or worship of God , which is not grounded on the word of God ; if then your contentious gesture be not in that very manner and order as it is urged , warranted by the word of God , it is not , neither possibly can bee of faith , and therefore may not for prevention of the greatest mischiefe in the world , bee conformed unto : for we may not do the least evill , though the greatest good that could be wished , would come to the Church thereby . Some please themselues with a conceited evasion from the phrase of Supper , earnestly contending that we are no more tied to Christs gesture , then to Christs supper , which I willingly grant to be very true , even that we are bound to both alike ; but yet let them also be pleased to understand , that the purpose of the Holy Ghost is not by this sacramentall phrase to set forth the fittest time ( in the peaceable condition of the Church ) for the administration of this Sacrament , which being to succeed and come in the roome of the passover , was ( as I may safely say ) by a casuall necessity inforced to attend the evening ( or Supper ) passover , but to expresse for ever to all the Churches of Christ , that this sacrament is the solemne & great feast of the Lord IEHOVAH , wherein he keepes open house , and sets forth his rich loue , exceeding bounty , and admirable greatnesse , yea immeasurable goodnesse , by the surpassing excellency of his all-sufficient provision , and by the hearty welcome , loving countenance , kinde and familiar entertainment of his beloved guests , who are invited to his owne table , not as strangers , or by way of curtesie , or to shew his magnificence and bounty , but as his deerest and most respected friends , to whom onely he admits this particular and speciall familiarity ; must not therefore of necessity ( I speake but by the way ) their gesture in this action hold correspondencie with , and haue relation unto a feast , and to a table , and to beloved friends , of whose hearty welcome this whole action ( whereof the gesture is a part ) is a most certaine assurance . Yet the word Supper is not put in at random , or accedentally , but purposely and for speciall instruction , to teach the Church for ever , that as usually their greatest and most solemne sumptuous feasts , wherein they desired to expresse and manifest the superabundance of their loue , and entire good will , were not at dinners but at suppers : so this great feast or supper of the Lord doth affoord to every worthy partaker a most plentifull and abundant increase of all those graces and heavenly comforts , which are formerly or elsewhere obtained by any other of Gods ordinances whatsoever : and that there is no where the like provision to be sound againe ( for even aske the father what you can , here it is to be had ) he that neglects this , must never looke for the like againe any where else . Now I beseech you ( I meane those that stand so much upon sence and reason ) consider whether it be not very high , yea intollerable presumption for any invitant to thinke any thing wanting in this princely feast of this King of eternall glory , and so to take upon him either to ad matter of substance , or ornamēt , or order ; & having seen the carriage and gesture of the kings owne person , and of all his most honourable guests , yet in a conceit of his owne wisedom , learning , and experience ( having perhaps been a farre traveller ) undertakes to set downe a more seemly and decent ceremony for the gesture or behaviour of the guests , then then the Lord himselfe by his owne presence approved and appointed : dare wee conforme to the practise of such a device as lawful , & good , especially being very like the behauiour of the most mortall and deadly enemy that the King hath ? Your conformitie therefore may bee farre fetcht and deere bought , but yet not good for Lord nor Lady , nor any Invitant , at this heavenly banquet . Whatsoever of essenciall necessity was in the first institution , & no alteration therof is in the word of God recorded , nor any varying therefrom warranted , or so much as mentioned , must needs be for imitation : yea the approbation therof by Christ our Lord , is not onely a sufficient warrant for the lawfulnes , holines , or decencie and goodnesse thereof , but a direct binding precept to use it , yea it onely , and a plaine prohibition for ever , upon any occasion or condition whatsoever , to conforme to any other . For as Christ his using it made it holy and good , so none but hee onely can either make it unseemly , or any other gesture lawfull or comely . Consider therefore , yet not by reason and sence ( for they though never so wise and learned , are but blind Iudges in matters of Religion ) but by the unerring iudgement of true faith , ( which begins where these end ) whether any gesture can beseeme a guest , a friend , a familiar , yea a sonne or daughter of yeares and good understanding , at the Table and feast , yea at the great supper ( of the immortall King indeed , but yet ) of our deere , loving , and well pleased Father , so well as a table gesture , being not onely directly intimated in these mysticall phrases of significant vse , viz. Feast , Supper , Table , Communion , and the like , but purposely also recorded to be the practise of Christ , and of all his Apostles in the institution , and never altered or questioned , till the manifest declaration of Antichrist , which was many hundred yeares after , who indeed by solemne decree or canon , did ordain that a table gesture should be left in the act of receiving , and having set up another Christ in his breaden devise , he appoints kneeling in the stead thereof to bee onely conformed unto . Now as Christ his using that gesture ( the word no where commanding any other ) is a divine warrant for the goodnes thereof : so Antichrists ordaining this ( and the word of God not commanding it ) is a divine prohibition , never in the worship of God to conforme unto it upon any tearmes , or in any case whatsoever . Wee do not conforme to the blessed Apostles Paul or Peter , or to our most godly and learned pastors , in vsing a table gesture , but onely followe them because they follow Christ , whose most holy and vnerring practise ) not any where in all the scripture altered ) we hold to be his expresse will , and directly contained in his commandement , Doe this , wherein he left it not to the discretion of the Apostles or their successors , to dispose of the gesture , as times or occasions should require , but to prevent al colour of innouation ( which he ful well foresaw matchlesse Ambition would audaciously presume to bring in , & Machiuillian pollicie would arrogantly contend to continue ) he purposely administred this sacrament first himself both in the elements and gesture , that ( as to the verie best and moste vnreproueable president , in all controuersies about this or any other ceremonie herein ) the Churches might retire and haue recourse , still to his owne practise for their safe direction and full satisfaction , for euer , so that as in matter of doctrine you do most worthely answer the papists , with Thus saith the Lord ' , or the Lord neuer required this , so we say to you in the ceremonie , thus did our Lord , he vsed a table gesture , & there is no mention in the scripture that euer kneeling in the act of receiving was vsed , therefore seeing , Non fuit sic ab initio , wee dare not with any limitation or fauorable construction conforme vnto it , It was not nowe a time in the act of institution , to vse gestures at randome , or ceremonies of indifferencie , but only that which is primarily or principally , and therfore ( vnlesse himself giue warrant to the contrary ) perpetually necessary , for euen now was he to set vpon the greatest worke that euer he did . Hath he then at this verie time , by his owne personall practise , bequeathed to all his Churches for ever ( in this leagacie of his infinite , eternall and incomprehensible loue ) the ceremoniall signe of a table gesture ? where is then the faith and vnderstanding of these learned scribes , and the deepe wisdom of these great disputers become , who reuerently lapping vp the table gesture in a faire white Cloth , cast it aside into a corner of their vestrie ( that if it euer come in request againe , they know where to fetch it ) and most eagerly contend for kneeling in the stead thereof , which in the act of receaving this blessed sacrament was neuer approoued of in any Catholike Church thorow the whole world , till the darknes of the grossest Idolatry that euer was , or can be , had brought confusion into the whole publicke worship and service of God through the Ambitious Tyranny , of that man of sin , yet doe I not by any means inferre , that those who being ignorant of the abhomination that lies lurking in this very gesture , and being therefore perswaded of the indifferency or lawfulnesse thereof , do conform thereto , doe not also receiue comfortably and effectually by the hands of faith , the very things themselues which are signified ; onely I hold it a sin of their ignorance ( which God regardeth not ) and therfore beseech them better to consider of it hereafter , seeing the table gesture had been indifferent , yea unseemly , yet the practise of Christ in the institution , using onely it and no other , makes it now most decent , and without all exception , yea onely to be conformed unto before all other , unlesse a divine warrant can bee brought to the contrary . Suppose that all gestures in the act of receiving were indifferent , Christ he makes choyce of a table gesture , and so by his very using it , sanctifies it , and makes it of holy use : Antichrist he mislikes it , and takes up in the stead thereof kneeling , and by his very using of it profanes it , and makes it uncleane ; for he being the greatest Idolater that ever was , appropriated it ro the grossest Idolatry that ever was . Now I beseech all you that are indifferent , utrum horum ? Did CHRIST our Lord blesse the whole action , or some principall partes thereof onely ? Consider therefore not by naturall reason , but by the eye of supernaturall aith , how far this precept , Do this , extends , whether to the whole action of the sacrament or to the elemetall signes onely ; or if so be , to some of the ceremoniall signs , as setting aparte , breaking , powring out , and giving , why not to the rest also in taking or receaving ? or if to some of them as to the considerate beholding or looking on , reuerent taking , cheerful eating and comfortable drinking , why not to the very gesture also ; or if you cannot but grant , that a gesture , or some gesture is included within the compasse of this precept , why then not that gesture which our Lord and Sauiour vsed at the very time of geving this precept , rather then that ( or the similitude thereof ) which that man of sin the verie child of perdition invented and ordeined , for this is a most undoubted truth , looke how farre the commaundement extends , so farre doth the blessing of the commander euen of Iesus Christ our Lord extend , and no further . Therefore whatsoeuer in the same sacrament you haue not a commandement for ( and is of necessary vse therein ) you haue no promise from Christ for his blessing thereon , dare wee then conforme to a gesture which the Lord hath not promised to blesse , yea which being not warranted by his word he will verely curse and bring contempt vpon though all the world blesse it ; I confesse the table gesture doth not so liuely expresse and call to remembrance the death of Christ , his torments and breaking of his body , his greevous passion and sheading of his most pretious bloud , as some other ceremoniall signes do , for which cause it was not ordained to that end , and the breaking of the bread and powering out of the wyne , were appointed as perfectly sufficient for that purpose and vse , but no other gesture in the world can possibly so liuely expresse our communion with Christ our Lord through our assured pettaking truely and really the verie things themselues and the whole merit thereof , which spiritually are represented and exhibited to euery faithfull receauer in the visible elements , assuring vs that they are as verely ours as if wee had done , and suffered the same things our selues , which are herein called to our remembrance . Let not conformity therefore to any other gesture intimate a grevous indiscretion in Christ , either in leauing this waightie matter vncerteine , and to be varied according to the humors of times , or if making it certeine , then in choosing , and so causing , all his Apostles ( representing all the communicants to the end of the world ) to conforme to a gesture in the act of receaving nothing so de●rnt and seemly as that which Antichrist ordained , especially nothing so comely and significant as the similitude thereof , which others hauing purged , haue also canonized . In the institution of this holy sacrament there was nothing vsed or approued by our blessed Lord , but what was holy & necessary , and neuer being by him repealed , is still most pretious . Let all that loue him labour to keepe it from the vile , and neuer conforme to any humane deuise in the stead thereof , which all the canons of all the learned men in the world cannot possibly make a holy or pretious vse . It is necessary for al that desire to be saued or to haue ( by worthy pertaking this sacrament ) assurance of falvation , to haue good assurance for their certeine persvvasion in these things , vvhom therefore in al hearty humility pray and beseech , that they labor and striue to get the vvedding garment , and it vvill quickly teach them the supper gesture . Revel . 14 ▪ 3. And they sang as it were a new song before the throne and before the fowre beasts and the Elders , and no man could learne that song but the hundred forty and fowre thouand which were bought from the earth . Verse . 4. These are they which are not defiled with woemen for they are Virgins , these follow the Lamb whither soeuer he goeth , these are bought from men , being the first fruits vnto God , and vnto the Lamb. Verse . 5. And in their mouth was found no guile for they are without spot before the throne of God. Ezek. 16. 2. Sonne of man , cause Ierusalem to knowe her abominations . Ps . 64. 2. 3. Hide me from the conspiracie of the wicked , and from the rage of the workers of iniquity which haue whet their tongue like a sword , and shoote for their arrowes bitter words . Hebr , 2. 8. Thou hast put all things in subiection vnder him , and left nothing that should not bee subiect to him . Epes . 1. 22. FINIS . Notes, typically marginal, from the original text Notes for div A20466-e140 1. Ioh. 5. 19 Eph. 5. 8. Ioh. 12. 35. Ioh. 8. 12. Ioh. 17. 17. Gal. 2. 11. Numb . 15. 30 heb . 3 13. 15 with Act. 3. 22. Ioh. 4. 25. Ro. 4. 23. ver . 24. Phil. 2. 13. ps . 119. 113. ps . 119. 104. 120. Heb. 4. 2. with 3. 19. Act. 26. 28. Rom. 11. 32 Luk. 24. 25 Esa . 53. 1. Ioh. 12. 43. Ioh. 5. 44. vers . 47. Ioh. 4. 50. Eccles . 3. 14. psal . 95. 
A10188	----	Lame Giles his haultings. Or, A briefe survey of Giles Widdovves his confutation of an appendix, concerning bowing at the name of Iesus Together with a short relation of the popish originall and progresse of this groundlesse novell ceremony: wherein Mr. Widdovves his manifold forgeries, oversights, and absurdities are in part detected; and the point, of bowing at the name of Iesus, together with that, of cringing to altars and communion-tables, is now more largely discussed. By VVilliam Prynne, an vtter-barrester of Lincolnes Inne. Prynne, William, 1600-1669. 1630 Approx. 183 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A10188 STC 20465 ESTC S120668 99855863 99855863 21371 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. 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[2], 47, [1]; 18 p. Imprinted for Giles Widdowes [i.e. Matthew Sparke], [London?] : MDCXXX. [1630] A reply to: Widdowes, Giles. The lawlesse kneelesse schismaticall Puritan. The imprint is false; in fact printed for Matthew Sparke (STC). "A short relation of the true beginning, and progresse, of bowing at the name of Iesus" (caption title) has separate pagination and register. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Widdowes, Giles, 1558?-1645. -- Lawlesse kneelesse schismaticall Puritan -- Controversial literature -- Early works to 1800. Posture in worship -- Early works to 1800. 2002-03 TCP Assigned for keying and markup 2002-04 Aptara Keyed and coded from ProQuest page images 2002-05 TCP Staff (Michigan) Sampled and proofread 2002-05 Mona Logarbo Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion LAME GILES HIS HAVLTINGS OR , A BRIEFE SVRVEY OF GILES WIDDOVVES HIS Confutation of an Appendix , concerning Bowing at the name of Iesus . Together with a short Relation of the Popish Originall and Progresse of this groundlesse novell ceremony : Wherein Mr. WIDDOVVES his manifold Forgeries , Oversights , and Absurdities are in part detected ; and the point , Of bowing at the name of Iesus , together with that , of cringing to Altars and Communion-tables , is now more largely discussed . By VVILLIAM PRYNNE , an Vtter-Barrester of Lincolnes Inne . PROVERBS 26. 3. 5. A whip for the horse , a bridle for the Asse , and a rod for the Fooles backe . Answer a Foole according to his folly , lest he be wise in his owne conceit . Horatius Sermonum lib. 2. Satyr . 3. O major tandem parcas insane minori . Imprinted for Giles Widdowes , MDCXXX . To his much honoured Mother , the famous vnparalleld Vniversity of Oxford , WILLIAM PRYNNE , an vtter-Barrester of Lincolnes Inne , wisheth all Grace , Honour , Happinesse , and Tranquility . MOST illustrious , most renowned Foster-Mother , ( if it may be lawfull for me , a quondam-sonne of yours , even now to stile you so ; ) the tender regard I have of your unspotted fame , hath enforced me , out of my filiall duty , to acquaint you with some notorious Errours , and more than ridiculous Oversights of an Individuum-vagum-sonne of yours , come forth in print of late under your Authority , as same ( I hope a but lying ) hath reported ; which if you correct not in due season , ( as I presume you will ) are like to make the world beleeve , that Ignoramus , to b avoid the Plague , hath fled from Cambridge unto Oxford , this Vacation ; and that you have given him , not onely entertainment , but a new Commission , both to pen , to print , to act , and publish to the world , his * Second part . This Sonne of yours , which I meane , is one Giles Widdowes , a c poore haulting widdow in truth for braines aud learning , of which hee never had two mites : of whom I cannot say as d Festus did of Paul , that too much learning did make him * mad , but want of wit. These Errours and Oversights of his , with which I here acquaint you , are contained in a new divulged Booke , much like the Authour ; intituled , The lawlesse kneelesse schismaticall Puritan , &c. In confutation of which , I neede say no more to such as know him , but , that Giles Widdowes Rectour of St. Martins Church in Oxford , was the Authour ; for whose use alone , ( if wee may beleeve the Title ) it is imprinted , there being nothing in it fit for other mens use , unlesse it be to make them laugh these winter-nights . It was my chance in my late passage through Oxford towards London , to heare , that this ridiculous Pamphlet , ( which made mirth enough in writing ) was newly preferred ( and that by publike license ) to the Presse , to make the Authour of it ( no simple Ignoramus ) a foole in print . Whereupon I repaired to the Printing-house , where I found the written Copie , ( which I onely turned over , not perused ) so mangled , so interlined and razed by Mr. * Page , and others who perused it before its approbation , that there was scarce one page in all the Coppie , in which there were not severall written Errours , Absurdities and Impertinencies quite expunged ; and if all of them had had the signe of the Crosse upon their faces , as well as some , the Printer questionlesse should have had no worke When I beheld so many Errours crossed in the written Coppy , ( perchance to please the Authour , who in his * Booke hath made the Signe of the Crosse a necessary Ceremony , he meanes ( I take it ) for to crosse out his Oversights ; ) I expected none at all in the printed pages ; on which I had no sooner cast mine eyes , but I espied divers Bedlam Errours , and those so grosse , that I thought such visible notorious malefactours ( whose very faces did proclaime their guiltinesse , though their tongues were mute ) could never passe through an Vniversity presse , and not be pressed quite to death . Whereupon taking pitty on the crazie Authour , with whose many knowne infirmities I was of olde experimentally acquainted , whiles I was a resident in Oriell colledge ; and withall compassionating the oversight of the Licenser , who for feare of crossing out all the Booke , ( as hee had crossed out very much ) permitted such foule grosse Errataes to passe uncrossed ; ( perchance because the Anti-puritan Authour was here turn'd puritan , * in good earnest , and would not suffer these Infants of his pure braine to be baptized with the Crosse , for which hee deserves a Censure : ) For the anticipation of that great scandal & disreputation which I presaged might light on you , Deare Mother , for giving the least shew of approbation 〈◊〉 ridiculous erronious toyes as these ; as soone as I arrived at London , I wrote two Letters , the one to your present Vice-Chancellour ; the other to your Sonne , Giles Widdowes . wherein I informed them privately of these ignorant absurd Mistakes , which were like to fly abroad in print ; advising them to correct them in due season , before they were divulged , for feare they should eclipse your honour , and blurre their owne repute . The Copies of which Letters I shall here set downe , that so your selfe and others may take notice , how fairely , how sincerely I have dealt both with you and them ; and so see what cause I have to write thus to you in print , to cleare both my owne and your reputation . The Letter I wrote to Mr. Vice-Chancellour , ( in which I inclosed a short Survey of Mr. Widdowes his Errours , in this his Confutation of my Appendix , was this . SIR , the reverend respect I beare unto my much honoured Mother , the Vniversity of Oxford , and to your selfe as her Vice-Chancellour , hath induced me to present you with the inclosed short Survey of Mr. Widdowes his Answer to my Appendix , authorized by you for the presse , ( as friends informe me ) through which it hath well-nigh passed : In which there are so many grosse mistakes ; so many false , absurd , impertinent Quotations ; so many illiterate , ridiculous brainsicke passages , exposing the frenticke Authour to the lash , if not your selfe the Licenser , and the Vniversity her selfe ( whose Vice-Chancellour 〈◊〉 ●●thorized , and whose Sonne hath penned , hath published so vaine erronious a Booke ) to unexpiable disgrace : that though they give an infinite advantage to my cause , ( which needes no Patron but it selfe ; ) yet I have chosen rather to advise you privately as a friend , in time for to correct them before they flie abroad , in print , then to hazard your owne , or the Vniversities reputation , in suppressing , in repenting the publication of them , when it is too late . For mine owne part , I desire not to crush Mr. Widdowes his Infant in the cradle , as though I feared it , there being nothing in it worthy the Presse , much lesse a Reply : but my desire is to conceale his knowne weaknesse , ( if not the Vniversities and your owne Oversight ) by a timely discovery of his authorized grosse mistakes ; which if they should take printed wings , and fly about , ( as they are almost ready to forsake their nest ) I shall be forced in my owne defence , to passe such a publike Censure on them , as will not onely scare the oft distracted Authour out of his crazy wits , but draw perchance some blot of disreputation on your selfe , who should not suffer such cackling ●●raying wild-geese as these , to fly Cum privilegio from our Oxford presses . Thus referring this short inclosed Survey of a whole field of tares , and wild-oates , ( which I would wish you to mow downe in time ) unto your grave consideration ; I commend you with my best well-wishes unto Gods direction : Resting Lincolnes Inne . October 20. 1630. The unfained tenderer of your owne , and the Vniversity of Oxfords reputation , WILLIAM PRYNNE . The Survey inclosed in this my Letter , ( which I shall now intitle , Lame Giles his haultings ; Or , The Brainlesse All-knee Superstitious Anti-puritan ) was this which followeth . A briefe Survey of Mr. Giles Widdowes his Answer to Mr. Prynne his Appendix . IN this Answer of M. Widdowes , I shall desire you to consider these sixe particulars . First , his injurious imputation of many false Quotations to me , which Quotations are all true . To instance in some few . Page 5 : He writes in generall ; a That I have falsified 15 , nay 36 Scriptures , and fourescore primitive Fathers and others . Whereas hee can never prove , that I have falsified one of them : The most of the Fathers and Authours quoted in my Appendix hee never as yet so 〈◊〉 as read ; to conclude then that I have falsified them 〈◊〉 ever he hath viewed them , is but an over-auda 〈…〉 Censure , yea a forged Calumnie ; as may app●●●●●● these particular Instances . Page 16 : He taxeth me for misquoting Calvin on Phil : 29 , 10. asfirming ; b That Calvin makes no mention of the Sorbonists in this place of his . VVhereas if he will be pleased to use the helpe of his spectacles to review his oversight , he shall finde Calvin writing thus of the Sorbonists in that very place . Plusquam ridiculi sunt Sorbonici sophistae , qui ex praesenti loco colligunt , genu flectendum esse , quoties nomen Iesu pronunciatur , quasi vox esset magica , quae totam in sono vim haberet inclusam . VVhich saying of Calvin is repeated and approved by Marlorat on Phil : 2 , 9 , 10. In the same 16 page , ô ridiculous ignorance ! he blames me for misquoting the Magdeburgian Centuries : in the 2. Cent : cap : 5 : where there is nothing concerning bowing at the name of Iesus , no mention of the Sorbonists : VVhen as * my quotation in my Appendix , is Dr. Willets Synopsis Papismi : ( which is divided into Centuries ) Century 2. Error . 51. VVhere Dr. Willet handles this point of Bowing at the name of Iesus , by way of Appendix ; condemning it for a Popish Errour , a superstitious Custome contrary to their owne popish Canons and Decrees . An Authority which Mr. Widdowes can never answer . In the 17 page , he writes ; That page 398 , and 399. of Dr. Whitaker his Answer to Mr. William Rainolds Refutation , are false Quotations . But if Mr. Widdowes , or any man else will be pleased to peruse this Answer of Dr. Whitakers , printed at Cambridge by Iohn Legat , Anno 159● , p : 398 , 399. ( the Impression which I followed in my Appendix ) hee shall finde the Quotation true both for page and matter ; and Dr. Whitakers opinion point-blanke against the very bowing at the name of Iesus onely , which ( saith he ) may breede a more dangerous Errour than any it can remove , to wit , that Iesus is better than Christ , which is wicked to imagine . Page 21 : He censures me for injuring Pope Gregory the 10 : and that in two particulars : first , for misquoting , secondly , for perverting his words . The misquoting is , of Sexti Decretalia , lib : 2 , Tit : 23 , cap : 2 : for Lib : 3 : De Immunitate Ecclesiae , cap : Decet : 6. The perverting is in my putting of onely , for chiefly . For the misquotation , if it please Mr. Widdowes to survey my Anti-Arminianisme , p : 193 , number 5 , in the margent ; he shall finde there , that I have quoted the Booke right : For it is there , Sexti Decretalia , lib : 3 , Tit : 23 , cap : 2 : and so it is in my Appendix too , in most Coppies ; if it be not so in his , let him blame the Printer , not my selfe ; so that the booke is not misquoted by mee . And whereas Mr. Widdowes to correct my false Quotation , writes ; that it is , lib : 3 , d De Immunitate Ecclesiae , cap : Decet : 6 : I must needes informe him , that , De Immunitate Ecclesiae , hath reference not to lib : 3 : but to Tit : 23. and for the chapter , it is cap : 2 : not cap : Decet : 6. So that his correction is false , my Quotation true . For the perverting of Pope Gregories words , I must needes reply , that I have not falsified Pope Gregories words , but Mr. Widdowes hath grossely misrecited mine : For whereas I write , that Pope Gregory enjoynes men to bowe [ especially ] at the Masse ; Mr. Widdowes would thrust in , onely at the Masse : So that Mr. Widdowes grossely injures me ( not I Pope Gregory ) in these and sundry other particulars of this nature , which for brevity sake I here omit . Secondly , his falsifying and grosse mistake of Councels , Fathers , and other Authorities alledged by him in his answer , to justifie the bowing at the name of Iesus . For instance in all the Councels , and Fathers , which he quotes for the Antiquity of this duty . Page 22. To bowe at the name of Iesus is the 20. Canon of the Councel of Nice : whereas that Canon onely enjoynes men e to pray standing , ( not kneeling ) betweene Easter and Whitsontide , and on every Lords day , in token of Christs resurrection . Page 23. The Councell of Ephesus consisting of 200 Bishops against Nestorius , hath inserted bowing at the name of Iesus among their Acts. So Binius : Tom : 1 : cap : 5 : p : f 685 : I here being no such thing in Binius , nor in that Ephesine Councell , which commands men onely , to worship Iesus with the worship of God : but not to bowe their knees at the mention of his name ; which they doe not at the recitall of the name of God. Page 21. Hee quotes Cyril of Alexandria , for this bowing : and what are his words ? Adoramus Emanuelem , &c. Ergo , wee must bowe at the name of Iesus : A strange inconsequent : Ergo wee must bowe at the name Emmanuel , ( which none ever doe ) had beene farre better . In the same page , he quotes Athanasius to Adelphius pag : * 69. And what are his words ? Ideo adoravit , &c. Athanasius speakes it of rerum natura , when the rockes did cleave , &c. at the passion of Christ : Mr. Widdowes applies it to the Church , in bowing at the name of Iesus : A grosse mistake . Page 22 : He quotes St. Hierom on Esay c : 45. for bowing at the name of Iesus . What are his words ? Moris est Ecclesiastici , &c. ( I will adde the concealed words to make some sence ) Christo genu flectere : It is an Ecclesiasticall use to pray kneeling to Christ : Ergo to bow at the name of Iesus . Risum teneatis amici ? Is not this more ridiculous then Ignoramus ? Page 16 , 17. He misquoteth Calvin , Marlorat , the Centuries , Mr. Cartwright , and Dr. Whitaker , who all conclude against him in this point of bowing . Thirdly , the ridiculous absurdity of his Quotations , and his Inferences from them : for example , page 22. He quotes the 20 , Canon of the Councel of Nice , from which hee must argue thus : The Councel of Nice commands men to pray standing ( not kneeling ) on Lords-dayes , & on Pentecost , in g remembrance of Christs resurrectiō : Ergo to bow at the name of Iesus . Page 23. Hee quotes the Councel of Ephesus ; from whence he thus disputes : The Councel of Ephesus enjoynes men to worshippe Christ crucified , as God : Ergo to bow at the name of Iesus . The like Inferences he brings from Cyrill Athanasius , Hierom , Calvin , the Centurists , Dr. Whitaker , and others : page 16 , 17 , 21 , 22 : ( and so page 40 to 47. ) All these accord , that Christ must be adored , because hee is God : Ergo we must bow at the name of Iesus . Were ever such consequents heard from an Vniversity man , a Logician , a * Metaphysicall Divine , who is better acquainted with Essentialls , Essentiates , and their modalities , ( as it seemes by his 2 , 3 , 13 and 14 pages ) then with the question now in controversie , or with any Article of his Creed ? Fourthly , the Tautologies , Chasmes , confusion , ill-connexion , and immethodicall disorder of his stile , his matter , which hath no more dependancy , order , art , or method , then Tom Coriots Travells , or Lady Davis her Comment upon Daniel , whose halting stile Lame Giles hath followed . Fifthly , his vaine idle tearmes of art , brought in by head and shoulders , to make schollers thinke hee were once more frentique , or Country Clownes beleeve hee were some Conjurer : VVitnesse his Essentialls , Essentiates , and their modalities , which have confounded the fanatique Professour , ( to wit the Authour ) and overthrowne his chaire : page 2 , 3 : His reall morall Correlation , his internall Relations , Entities , Causations , Inherence , Products , and mutuall dependence , &c : which Mr. Prynne understands not : page 14 , nor yet Mr , Widdowes himselfe as I suppose ; if his braines be now as crazie as I have knowne them . Sixthly , his absurd invective scurrilous railing passages against the Church and Doctrine of * Geneva , which Doctrine is the same with ours : page 6 , 7. A passage so vile , so venemous , that it deserves at least the Ferula , if not the rod of his Mother Vniversity , who would blush to authorize such absurdities , such lies , such passages and frentique Treatises for the Presse , as these . Ex ungue leonem ; by this short Survey of some few pages , you may judge of all this Animals book , how false , how vaine it is . This ( my deare Mother ) was the Survey of some few printed pages of Mr. Widdowes his Confutation , which I sent inclosed in my Letrer to your Vice-Chancellour , who had time enough to correct them , to suppresse them ere the booke came forth . At the very selfesame time I wrote another friendly Letter to Mr. Widdowes , in which I admonished him of these his oversights , advising him to correct them ere his Confutation came to publike light ; the Contents of which Letter● ( that so you may see my condour towards him , who is so full of causelesse gall and bitternes towards me ) I have here subscribed . MR. Widdowes , I understand that your Answer to my Appendix , about bowing at the name of Iesus , is almost finished at the Presse ; in which Answer of your● there are sundry false Quotations , Inconsequents , Oversights , and grosse mistakes , which for Colledge and old-acquaintance sake I thought good to admonish you of in time , that so you might correct them before you publish them to the world , for feare of after-claps . It is not the common use of adverse Writers , to acquaint one another privately with their slips before hand ; but my love and mildnesse towards you is such , in regard wee were once fellow-collegians , that I would rather anticipate , than take advantage of your errours . Mistake me not , as though I wrote this to you to * suppresse your answer : alas , it 's so illiterate , so absurdly impertinent in most things , that I rather pitty than feare it : My onely meaning is , to forestall your printed Oversights , ( not your Answer : ) which are so many , so absurd , that most will deeme you crackt-braind when you penned , if not the Licenser hare-braind when hee authorized them . What these your Misquotations , Oversights , and Absurdities are , you may learne from Mr. Vice-Chancellour , to whom I have now sent a Survey of them , which I would wish you to peruse . To give you a touch of some of them in a word : Dictum sapienti sat est . Page 16. You taxe me for misquoting the Magdeburgian Centuries , when as I quote not them , but Dr. Willets 2. Century of Popish Errors : Error : 51. Page 17. You censure me for misquoting Dr. Whitaker : p : 398 , 399 : which quotation is true in that Edition of Cambridge : 1590 : which I follow . Page 16 : You reprehend me for misquoting Calvin on Phil : 2 : 9 , 10 : as if he made there no mention of the Sorbonists ; as in truth he doth . Page 22. You vouch the 20 Cannon of the Councell of Nice , which commands men to pray standing on Lords-dayes and Pentecoft , as a direct authority for bowing at the name of Iesus . Page 21 , 22 , 23. You absurdly misapply the passages you quote out of the Councell of Ephesus , Cyril , Athanasius , Hierom , and others , to bowing at the name of Iesus , when as their words import not any such thing , as you may see , if you will but peruse them once againe . These few , together with an hundred such like oversights , which I spare to mention , are sufficient to informe you , how open you lie unto my lash , which you may chance to feele , if you will needes make your selfe an Ignoramus , or a Foole in print . Stripes are prepared for the backe of Fooles , Prov : 19 , 29 : and I have some in store for you , if you expunge not these your errors ere they come to publicke light . Lo , I have forewarned you as a private Friend , and if you take not this my warning ; you must excuse me if I fall foule upon these your Oversights as an open Adversary . Thus much for your bowing . For your Schismaticall Puritan , which you strive to justifie in your first and second pages . I must informe you of 4 mistakes committed in it : The first is in the very Definition of a Puritan , which most besides your selfe define to be , not , A Protestant Non-conformist , as you ; but , * A Protestant scared out of his * wits : and how neare this definition may concerne your selfe , and whether it makes not you , at least a simple , if not a * double Puritan , I leave you to consider . The second is in the Genus of a Puritan ; which you make a Protestant , but falsly , yea absurdly ; since a Protestant is not the Genus of Novatians , Catherists , Donatists , or Papists ; ( who were never yet reputed Protestants , and were long before the name of Protestants was knowne ; ) who yet are true and reall Puritans both by your owne and others confession . The third is in the Differentia Essentialis of a puritan ; which , say you , is a Nonconformist : which difference , as it excludes all Papists from being Puritans , because they are most conformable to any ceremonies , especially to this , of bowing at the name of Iesus ; ( which contradicts your first Species of a Puritan , in which you include the Papist : ) so it makes all forraigne reformed Churches , Puritans , ( which I hope you dare not say ) they being not conformable to our Cerememonies : and withall it thwarts Bishop Mountagues distinction , of Conformable and Inconformable Puritans : of Puritans in Doctrine , not in Discipline : of * Tantum non in Episcopat● Puritani : and I hope you dare not controll this learned Bishop . The fourth , is in the Species of a Puritan ; which say you are ten ; there being ten severall * Puritanities : But this is onely Endymionis somnium . For the Perfectist , the first Species ; which say you is the Novatian Catherist and Papist , are no Protestants ; Ergo no Species of a Paritan , whose Genus you make a Protestant . Moreover , the Brownists and Anabaptists ( to omit the other severall Species of Puritans , which have no specificall difference betweene them ) are no Protestants , neither in doctrine , nor in discipline : Protestants disclaime them , and they Protestants , from whom they sever and divide themselves even altogether : therefore they are no Puritans , because no Protestants . These severall Oversights I thought good to recommend to your second & more refined sober thoughts ; which if you impudently publish to the world without fear or wit , before some caftigations passe upon thē , are as so many wandring Bedlās very like to tast of the whipping-post : and I doubt not but their stripes will prove your smart . Thus desiring your favorable acceptation of this my friendly admonition , together with the resolution of these ten Queries in your Reply to this my Letter , or in some Appendix to your Answer : viz. What ancient Fathers or Authours can be produced to prove this bowing at the recitall of the name of Iesus● a duty of the Text , and what are their names ? What Fathers or ancient Records doe testifie , that bowing at the name of Iesus was used in the primitive Church ; and what are their words ? VVhat ancient Authorities there are before Zanchius , Whitguift , or H●●ker , which testifie , that bowing at the name of Iesus was used in the time of Arrius ? VVhether there be any one Father , who speakes directly and punctually of bowing at the name of Iesus ; and who he is if any such there be ? VVhether Popes , or Popish Councels and Authours were not the first broachers , and chiefe propagatours of this Ceremony ? What difference is there betweene Papists and Protestants bowing at the name of Iesus , since Protestants condemne them for this Ceremony , and yet doe use it ? VVhat reasons are there , that men should bow onely at the name of Iesus , more than at the name of Saviour , which is the same with Iesus ; or at the name of Emmanuel , God , or the like ? Why men should rather bow at the mention of the second than of the first person in the Trinity , * since Christ himselfe tells us , Iohn 5 , 23 : That all men must honour the Sonne , even as they honour the Father , and no otherwise : and Phil : 2 , 10 : informes us , that Christ by this his exaltation is onely , in the glory ( as the Fathers and others reade it ) not above the glory of God the Father , at whose name none ever bow ? VVhether the sole bowing at the name of Iesus , be not superstition in the opinion of Dr. Willet , Dr. Fulke , Pareus , and other Protestant VVriters ? And why men should rather bow at the pronunciation of the name of Iesus , than at the sight of it in a Bible , a wall , a glasse-window , or in the frontispice of a Iesuites workes , before all which it is prefixed ; since at the name of Iesus , may be as aptly applied to the eye , as to the eare ; to the sight , as to the sound or hearing of the name of Iesus ? Whether the not bowing at every recitall of the name of Iesus in time of Divine service be a sinne or no ? ( as it must needes be if it be a duty of the Text : ) And why it should be a duty in time of Divine service and Sermons onely , ( in which of all other times it is most needlesse to expresse mens reverence , subjection , and high respect to Iesus : because every part of divine service , especially * kneeling in prayer , prayers unto Iesus , and in the name of Iesus , are nothing else but an ample testimony of our service , thankfulnesse and subjection to him as our Lord and Saviour ) rather than a duty at other times , when men shew lesse reverence , and submission unto Iesus ; and are more apt to abuse and profane his sacred name ? I take my farewell of you ; commending your Errours to your owne castigation , and your selfe to Mr. Vice-Chancellours better instruction : and so I rest Lincolnes Inne . October 20. 1630. Your loving Friend , WILLIAM PRYNNE● TO these Letters of mine I never yet received answer , though they were both delivered before this Confutation was fully printed . Which Confutation now flying abroad without any castigations of these forequoted Errors , notwithstanding these two Letters , I thought it my duty with all convenient speede to acquaint your Motherhood with them , with these two Letters , and the inclosed briefe Survey , that so you might the better discerne the * brazen-faced impudency of your Sonne Giles Widdowes , who hath published these his Errours to the world , to your disgrace , for all my friendly advice ; that so you may more justly tutour him at least , if not chastise him for these his frenticke Oversights , which may draw a greater blurre upon your selfe , than ever they can cast on me , or him , whose reputation is so small , that he is not capable of disgrace . And now , Deare Mother , that you may know what cause you have in time to censure , to correct this untutered Sonne of yours , ( whom you may doe well to set to schoole some twenty yeares longer , before you suffer him to print any more , at leastwise under your authoritie , which I suppose he hath now abused ; ) I shall desire you to take into your grave consideration , and then into your Censure , these few ensuing particulars , which I have gleaned since his booke was published . To passe by his false Quotations of 1 Binius Concil : Tom : 1 , page 670 , for 671 : and page 685 , for 687. Edit : Coloniae Agrip : 1608. Of 2 Athanasius to Adelphius , pag 69 , for page 53 , 54 , Edit : Parisijs : 1608. Of 3 Irenaeus , page 51 , for page 38 , 39 , Edit : Basiliae , 1571. Of 4 Hilary , lib : 9 , De Trin : p : 135 , for 64 , Edit : Colon : Agrip : 1617. Of 5 Cyrill Thesauri , l : 8 , p : 99 , for p : 190 , Edit : Parisijs 1604 : the Editions in Sir Thomas Bodlie his Library , which Mr. Widdowes ( who hath exchanged all his Bookes for Cans ) hath followed : together with his Quotation of 6 Athanasius Oratio 2. Contra Arianos , for lib : 3 , Contra Arianos , p : 101. VVhich perchance were onely Errours of the Printer , though they are not corrected : as are these for which he taxeth me : pag. 67 , viz * Theophilact , for Theophilus : St. Cyril : lib : 17 , for lib : 11 , on St : Iohn : and lib : 13 , for lib : 12 , Thesauri : Gaiae Papae , for Gaij : Leo Epist : Decret : Ep. 14 , 81 , & 95 : for 15 , 83 , & 97. Aelredus Sermo 1 , for Sermo 3 : Koming stein for Koneigstein : the chapters and pages of all which are truly vouched . I shall remember you onely of these his following grosse mistakes . Page 44 : he quotes Origen on Philip : 2 : there being no such booke of his now extant . Page 67 : he taxeth me for quoting Ambrosij Hexaëmeron : ( ô the ridiculousnesse of this learned Critique ! ) for Hexameroon : VVhen as the printed Titles both of * Ambrose , and the Latine * Basil : are Hexaëmeron ; as I have quoted them : not Hexameroon ; there being no such Latine word in any Latine Dictionary or Authour that I have ever met with . Ibid : page 67 : he writes ; that St. Cyrils 5 lib : in Hesai●●● cap : 55 , p : 362 : is a Non ens ; when as in the verie Edition of my Cyril ( Parisijs 1608 ) which himselfe doth follow , it is both Ens and Verum too . Ibidem , he averres , that Primasius saith nothing on Rom : 14. yet he hath a Commentary on that chapter ; and on the 11 verse he writes thus : Omnes enim stabimus ante tribunal Dei : Deum esse Christum qui judicaturus est non dubites : Scriptum est enim , Vivo ego , dicit Dominus ; quoniam mihi flectetur et genu omenis lingua confitebitur , &c. VVhere this bowing of every knee to Christ , is referred by this Father to the day of judgement . Ibidē , ( to shew himselfe more than an ordinary Ignoramus ) he writes , that neither Luther nor Ferus hath a Postil on Palm-sunday . VVhen as Luther ( as you may find in his Editiō of Postils : Argētorati , 1533 , fol : 229 , &c. ) hath 3 several Postils on Palm-sunday ; & Ferus hath no lesse then 10 Postills on that very day : VVitnesse his Postillae , pars 2. Antwerpiae 1554 : fol : 156 : to 184 : & Lugduni 1554 : fol : 849 to 896. That Ferus nor Luther then have no Postills on Palme-Sunday , when as they have 13 at the least , is a part of the Antipuritans * Legend , worthy to be registred in * St. Whetstones workes , in which Mr. Widdowes ( as it seemes by this ) is too well read . Ibidem , he records , that Mr. Tyndall hath nothing but a Prologue on the Philippians : whereas in his English Bible , which the statute of 34 & 35 H. 8 , c : 1 : doth mention ; he hath Notes upon this very Text of Phil : 2 : 9 : 10 : ( which Mr. Widdowes it seemes hath never read ) where hee makes the subjection of all things unto Christ at last , the onely bowing at the name of Iesus intended in that Text. Ibidem , he concludes , that because Petrus Mattheus writes the 〈◊〉 of the Popes Constitutions , and Philip Matthaeus writes civil law ; ergo there is no such booke as Matthaeus his Postills , which I have quoted : VVhereas if he had but viewed the very two first lines of the selfe-same * pag. of the Oxford Catalogue , out of which he hath quoted Petr : and Phil : Matthaeus , hee might have found Iohannes Matthaeus his Postills , in Epistolas Dominicales Viteburgae : 1581 : reimprinted . Viteburgae 1584 : where there is at p : 173 : to 179 : ( if Mr. Widdowes understands what Dominica Palmarum , is in English ) a Postill on Palme-Sunday . Besides him there is one M. Matthaeus Iudex , who hath written Postills on all the Dominicall Epistles , and * on the Epistle on Palme-Sunday too : printed islebij 1578 : both these interpret this text of the Philippians , as I have vouched them . For this learned * Metaphysicall Divine then to conclude , that there is no such booke , as Matthaeus his postils , because Phil : and Petr : Matthaeus have writ none such , is but the grosse Nonsequel of a silly Ignoramus , who should have known more , and written lesse . Ibidem , he writes , that Chytraeus hath no Postills : ( for he takes no holde that I can finde , of Chrytaeus , for Chytraeus , which was but the Printers transposition of one letter . ) Indeede there are no such Postils of his in the Oxford Catalogue ; and thence grew this errour , with that of Luthers and Ferus not having Postils too . But Mr. Widdowes must know , that all printed bookes are not in the Oxford Catalogue : I have at least 50 my selfe , which the Oxford Catalogue ( increased much since the last Impression ) never mentions ; and among the rest David Chytraeus his Postils on the Dominicall Epistles , printed Vitebergae 1576. is one ; where p : 156 to 169 : there is a Postill on Palme-Sunday , where he interprets the text of Phil : 2. 9● 10. as I in my Appendix doe . Ibidem , he writes , That Mr. Charke was but a Kentish puritan : When as he was a reverend * learned Divine , appointed by the * State to dispute with Campian the Iesuite in the Tower : and if any man will be pleased to peruse his Conference , he shall finde him the acutest Disputant of all those learned men that conferred with him . These 8 last grosse oversights ( worthy to be registred in the next new Impression of Ignoramus , or the shippe of Fooles ) are included within the circumference of 15 lines : And how many such like may you then expect throughout the Booke ? But I passe from these to worser Errours . Page 72 , 73 , he writes thus : That the ring in marriage is necessarily deduced from Matth : 19 v : 4 , 5 , 6. The signe of the Crosse , from Matth : 16 , 24. Kneeling at the Lords Supper , from a Psal : 95 , 6. b Procession , from Mat : 28 , 19. The Surplesse , from c Rev. 19 , 8. Standing at the Creed , from Ephes. 6. 14. The 4 cornered Cappe , ( Risum teneatis ? ) from Ephes : 4. 11 , 12 , 13 , 14. The penitentiall sheet , ( which me thinkes he should never have ranked in equipage with the surplesse ) from Matth : 11 , 21. And then hee concludes thus , ( though Durandus out d of whom he hath stolne it , dares not doe it . ) These signes , which are expresse Scripture , ( ô the monstrous e Metaphisicall Divinity of this f fanaticke Professour , who dares make these thing● , any thing , Scripture ) are universall and so necessary Ceremonies of the Catholicke Church . And is it not time for you ( good Mother ) to packe away this Sonne of yours , ( not to g Amsterdam , or New-England ) but to Bedlam , for this his mad Divinity ? Page 25 , 26. He argues , that bowing at the name of Iesus is a duty of the Text : and why ? Spell , and then it 's thus by articulation . h At the name of Iesus every knee shall bow , &c. An Argumēt much like to that of the Papists Hoc est corpus meum , Mat : 26 , 26. Ergo , the bread is the very reall body of Christ. Tu es Petrus , &c. Mat : 16 , 18. Ergo , Peter is the head ( they should rather say the foote , because the foundation ) of the Church . This is all he hath written to prove it a duty of the Text : And this all is nothing , as I have largely proved in my Appendix . Page 28. Hee writes , that , In nomine , & ad nomen : i In the name , or at the name of Iesus are both one : And why so ? Because in Grammar , In a place , or at a place , ( viz. in a Taverne , or at a Taverne ; in an Alehouse , or at an Alehouse ) are both one to Mr. Widdowes ; you may be sure to finde him in or at either , Non obstante the 75 Canon . But are in , and at a place all one ? This is not alwayes true . In loco , and ad locum , differ much ; though apud locum , and in loco , may accord . No man can say that , Our Father which art in heaven , is the same , with Our Father which art at heaven : in heaven , and at heaven are not all one . Starres in heaven , is good sence : stars at heaven , nonsence . Mr. Widdowes is in his Cappe , his Surplesse , Gowne and Hood , when hee reades 8 a clocke prayers , this is good English : ( though even then hee bowes not at the name of Iesus , as * I saw by experience since this booke of his was in the Presse , which makes mee think he beleeves this Doctrine of his to be erronious , because he puts it not in practise ; ) But to say that he reades prayers at his Cappe , his Surples●e , Gowne or Hood , is almost as great a solecisme , as to averre , that Mr. Widdowes wit was not in , but at his head , when he made this curious observation . But what if in a place or at a place , in a time or at a time , &c. be all one : are therefore in nomine , & ad nomen , in the name , and at the name of Iesus , all one ? They differ in words , in phrase , cases , in sence ; therefore they are not one . See it in instances . To pray in the name , and at the name ; to beleeve in the name , and at the name ; to cast out Divells in the name or at the name of Iesus , are different things : Therefore to bow * in , or at his name , is not the same . If any should say , I beleeve at God , for I beleeve in God At the name of God Amen , for In the name of God Amen ; At the Kings name , for in the Kings name : Would not children hoote at him for a Nonsence Foole ? Yet this is Mr. Widdowes his English , Grammar , and Divinity ; much like his englishing of Athanasius his Latine , and others , in his 21 , 22 , and 23 pages , whom he englisheth as punctual witnesses for bowing at the name of Iesus , when as there is not one such word , or intimation of it in their Latine . Page 30 , 31 , 32 , 33 , 81 , 82. He doth by way of necessary inference teach us , That Iesus was more humbled , hated , persecuted and derided of the Iewes , than Christ : ( as if Iesus and Christ were not one person : ) That the name of Iesus was more vilified and hated than the name of Christ ; and therefore for this onely reason ( which he much insisteth on ) we must bow at the name of Iesus onely , not at the name of Christ , of Saviour , and the like . A false conclusion from dangerous premises , which sunder Christ and Iesus , who are * one in all things , in humiliation , in passion , in exaltation , in power , in Majesty , dominion and glory . If we looke upon our Saviours humiliation and passion , the Scripture informes us , that Christ was incarnate and born into the world , as wel as Iesus , Mat. 1 , 16 , c : 2. 4. Luke 2 11 That * Christ was mocked , crucified , humbled , despised , put to death for our sinnes , and nailed to the Crosse , ( which is alwayes stiled a the Crosse of Christ ) as well as Iesus : Mat : 26 , 63 , 67 , 68. Acts 3 , 18 , c : 4 , 26. Gal : 2 , 20 c : 3 , 13 c : 6 , 14. Rom : 3 : 8 , c : 8 , 34 , c : 5 , 8 , c : 14 , 9. 1 Cor : 15 , 3 , c : 1 , 23 1 Pet : 1 , 19 , c : 2 , 21 , 23 , 24 , c : 3 : 18 , c : 4 , 13 , 14 , 16. That we were redeemed , sprinkled from an evill conscience , justified , and made nigh unto God , by the blood , the precious blood of Christ , [ not Iesus : ] 1 Pet : 1 , 19. Hebr : 9 , 14. Rom : 5 , 8 , 9 , Gal : 2 , 17. Ephes : 2 , 13. That God was in Christ [ not Iesus ] reconciling the world unto himselfe , 2 Cor : 5 , 19 , 20. That Christ [ not Iesus ] redeemed and made us free , Gal : 3 , 13 , c : 5 1. Hence Luke 24 , 26 , & 46 : Christ himselfe speaks thus to his Disciples : Ought * not Christ [ not Iesus ] to have suffered these things , and to enter into his glory ? Thus it is written , and thus it behooveth Christ [ not Iesus ] to suffer , and to rise from the dead the third day . And hence the Minister by our Churches appoinment , in the administration of the holy Cōmmunion , saith thus : Take and eate this in remembrance that * Christ died for thee , &c. Drinke this in remembrance that Christs blood was shed for thee , &c. Christ therefore was humbled , suffered and did as much for us as Iesus ; and therefore in this regard deserves as much reverence , love and duty from us , as doth Iesus . If we reflect on Christs exaltation ; the Scriptures certifie us : First , that b Christ was raised againe from the grave ; and that by his resurrection all his shall be raised up againe at the last : Rom : 6 , 4. 1 Cor : 15 , 12 , 13 , 14 , 22 , Col : 3 , 1. Secondly , that Christ [ not Iesus ] is exalted to the right hand of God his Father , farre above all principalities and powers , and every name that is named , not onely in this world , but in the world to come , Angels , powers , Authorities , all things , being made subject to him : Eph : 1 , 20 , 21 , 22. 1 Pet : 3 , 21 , 23. Col : 1 , 7 , to 28. c : 3 , 1. 1 Cor : 15 , 23 , to 29. Thirdly , that God hath quickened us together with Christ , [ not Iesus ] and hath raised us up together , and made us sit together in heavenly places with Christ , Eph : 1. 3. c : 2 , 5 , 6. Fourthly , that God hath gathered together all things in Christ , [ not Iesus ] and that Christ [ not Iesus ] is all and in all : Eph : 1 , 10. 23. Col : 3 , 11. In this regard therefore Christ is as venerable , as worthy to be bowed to , as is Iesus If we consider the offices and titles of Christ , wee shall finde Christ as venerable every way as Iesus . For is Iesus a Saviour ? So is Christ : Luke 2 , 11. Iohn 4 , 42. Eph : 5 , 23. Phil : 3 , 20. Is he a Mediatour ? So is Christ : 1 Tim : 2 , 5. 1 Iohn 2 , 1. Is he the head of the Church ? So is Christ : 1 Cor : 11 , 3. Ephes : 4 , 15. c : 5 , 23. c : 1 , 20 , 22. Is he a King , a Lord , a King of Kings , and Lord of Lords ? So is Christ , Acts 2 , 36. Luke 23 , 2 , c : 2 , 11. 1 Cor : 8 , 6 : 1 Tim : 6 , 14 , 15 , 16 : Col. 3 , 24. Rev : 11 , 15 , c : 12 , 10 , c : 20 , 4● 6. & by our own Churches confession after the Communion received ; Glory be to god on high , &c. O Lord God , heavenly King , &c. for thou onely art holy , thou onely art the * Lord , thou onely O Christ [ not Iesus ] with the holy Ghost , art most high in the glory of God the Father . Is he the Iudge of all men ? So is Christ : whence the day of judgement is stiled the day of Christ , and the place of judgement , the judgement seat of Christ , [ not Iesus ] 2 Cor : 5 , 10. Rom : 14 , 9 , 10 , Phil : 1 , 10 & 2● 16. Is he the Sonne of God ? So is Christ , Luke 9 20● Acts 4. 37 , Mat : 16 , 16. Is hee God equall with his Father ? So is Christ : Tit : 2. 13. 2 Pet : 1 , 1. c : 2. 16 , 17. and the second * Article of our Church . Is hee the Messias ? So is Christ : Iohn 1● 41. chap : 4. 25. There is nothing recorded in Scripture of the humiliation , passion , exaltation , offices , titles , or soveraignty of Iesus ; but the very selfesame thing is recorded of Christ : Whence these two names , * Iesus and Christ , are for the most part joyned together throughout the whole new Testament . If then wee respect the person , offices , passion , or exaltation of Iesus , we shall finde that he deserves as much capping and bowing when he is called Christ , as when he is stiled Iesus . If wee now reflect upon the names of Christ and Iesus , as they have reference to our Saviours person , we shall finde : First , that our Saviour was buffeted , spit upon and derided of the high Priests and Iewes by the name of * Christ , Matth : 26 , 67 , 68. not by the name of Iesus : and that they rent their cloathes , and crucefied him , not for that he called himselfe Iesus ; but because he said he was Christ the Sonne of the living God , Matth : 26 , 63 , 64 , 65. Secondly , that the Scripture when it speakes of our Saviours sufferings , doth alwayes stile them , the d sufferings of Christ , not of Iesus . Thirdly , that the Saints which suffer hatred or persecution for our Saviours sake ; doe suffer for him as he is stiled Christ , not Iesus : Witnesse 1 Cor : 4 , 9 10 , 11. Wee are made a spectacle unto the world , and to Angels , and to men : We are fooles for Christ [ not Iesus ] sake : We are weake , we are dispised , we are naked , persecuted , reviled , buffeted . And 2 Cor : 12 , 10. Therefore I take pleasure in infirmities , inreproaches , in necessities , in persecutions , in distresses for Christ [ not Iesus ] sake . Witnes Iohn 9 , 22. Where the Iewes agreed , that if any did confesse that our Saviour was Christ , [ not Iesus ] he should be put out of the Synagogue . & Mat : 24 , 9. They shall deliver you up to be afflicted , and shall kill you , and ye shal be hated of all Nations for my Names sake . And what name is this ? If any , then certainly the name of * Christ , not Iesus : Witnesse , verse 5. Many shall come in my name saying , I am Christ : and verse 23 , 24. If any man shall say unto you , Loe , here is Christ , or there , beleeve it not : For there shall arise false Christs , &c. Hence Hebr : 11 , 24. We have mention of the reproach of Christ , [ not Iesus . ] Hence Col : 1 , 24 : St : Paul writes , That he did fill up that which is behinde of the afflictions of Christ [ not Iesus ] in his flesh . Hence Phil : ● , 13 : he stiles his fetters , his bonds in Christ , [ not Iesus ] and v : 20 , 21 , Christ shall be magnified in my body , that is , in my corporall sufferings for him ; For to me to live is Christ , [ not Iesus . ] Yea hence both Paul and Peter ( as if they had purposely written to resolve this point ) informe us : Phil : ● , 29 : That it is given to us in the behalfe of Christ [ not Iesus ] not onely to beleeve on him , but also to suffer for his sake . And 1 Pet : 4 , 13 , 14 , 16. That if we be reproached for the name of Christ , [ not Iesus ] happy are w● , inasmuch as we are partakers of christs sufferings . Therefore ( saith he ) if any man suffer as a Christian , ( derived onely from the name of Christ ) let him not be ashamed . The name therefore of Christ , [ not Iesus ] was the name in which e Christ and Christians suffered most reproach , contempt , aud persecution : and for this name did the Martyrs alwayes suffer in the primitive Church ; as the recited Scriptures and * Ecclesiasticall stories testifie . Mr. Widdowes his Doctrine therefore , f That Iesus was humbled and suffered more than Christ : That God onely in the name of Iesus humbled himselfe , and suffered shame and rebuke : and that therefore in the same name Iesus he will be most of all magnified to the worlds end , more than in any other Title ; because no other name of his but Iesus [ no not his name Christ ] did suffer shame , reproach , g death and hell : And therefore for this one reason onely ( for he insisteth on no other but this alone ) we must bow at the name of Iesus onely , not of Christ : is a most false , absurd , erronious , if not wicked doctrine ; which not onely h divideth Christ from Iesus , and i makes them different in degree and dignity ; reviving the ancient Heresie of Cerinthus , who affirmed , k That Christ and Iesus were two ; that Christ descended into Iesus after baptisme in the forme of a dove ; that Christ flew backe againe out of Iesus at the time of his passion , and that Iesus onely suffered for us , not Christ , who continued spirituall and impassible . ( An heresie , of which the sole bowers at the name of Iesus are farre more guilty , than their oppugners are of Arrianisme , which some ridiculously cast upon them , though themselves be most of all guilty of it , since Arrius denied not the eternal Deity of our Saviour , &c. under his name Iesus which he seldome or never mentioned ; * but under his name , Sonne of God , Word , Wisdome , Christ , and the like ; at which names * our opposites teach , men must not bow at all ; and so are Arrians by their owne confession , if the not bowing at our Saviours names may make men Arrians ; a conceit not heard of till of late . ) But likewise contradicts the whole new Testament and the forequoted scriptures . For confutation of which I neede use no other texts , than Gal : 3. 13. Christ [ not Iesus , as l Mr. Widdowes misrecites it ] hath redeemed us from the curse of the law , being made a curse for us . 2 Cor. 13. 3. 4. Christ [ not Iesus , as hee ] was crucified through weaknesse , &c. The m texts on which he grounds this Errour ; And this very text of Philippians 2. which as it begins , continues and ends with the name of Christ [ not Iesus ] See v. 1. 16. & 30. So it joynes Christ and Iesus together in the very depth of humiliation : v. 5. &c. Let the same minde be in you which was in Christ Iesus , &c. and in the height of exaltation : v. 11. That every tongue should confesse that Iesus Christ is Lord , to the glory of God the Father . * Christ Iesus , both named and conjoyned in the clause of debasement : Iesus Christ is Lord ; both mentioned and united in the clause of advancement in this very originall text , on which all the controversie is founded . Whence the Contents of this chapter in our authorized English Bibles , runne thus : He exhorteth them to unity and all humblenesse of minde by the example of Christs [ not Iesus ] humility and exaltation . All which doth give a fatal overthrow to this brainsick dream ; That Iesus was more humbled , and so more honoured than Christ : and puts a period to the present controversie , which hath no other pillar to support it but this notorious errour ; and that other coupled with it , page 37. to wit , That Iesus is the greatest name of God , proposed to us to worship , &c. because it was humbled most , and therefore most advanced above all other names , yea above the name of God , or Christ. The falsenesse of which position that you may more evidently discerne , I shall here propound some unanswerable Arguments , to prove ; That the name of Iesus is not more honourable , more worthy cap and knee ; yea l not so eminent , so glorious , and so not so venerable among Christians , as the name of Christ. First , the name Iesus is onely a m proper personall name , imposed on our Saviour , to distinguish him from other men : whereas the name Christ , is a n name of office , including all his severall offices of King , Priest and Prophet , to o which he was anoynted : As therefore the names of Emperour , King , Prince , Earle , Lord-Keeper , &c. are farre more honourable than the names of Henry , Charles , Iohn , Thomas , &c. which are common to the meanest subjects ; because the first are titles of honour and office ; the other onely ordinary proper names imposed for distinction sake . Even so must the name of Christ , a name of office , of unction , be far more honourable than Iesus ; a name though p originally derived from the office of a Saviour , yet imposed on him at his nativity as a proper name , to difference him from other men . Secondly , That name which is peculiar to our Saviour as a Saviour , is more honourable than that which is common to him with other men . But the name Christ , is a name q peculiar to our Saviour as a Saviour : none ever being stiled Christ in Scripture , but hee alone . VVhereas the name Iesus wa● common unto others , viz. To Iesus the sonne of Nun , Hebr , 4 , 8. To Iesus surnamed Iustus , Col. 4 , 11. To Iesus the sonne of Iosedech , Hag. 1. 1. Ezra 3. 2. To Iesus the sonne of Sirach , The Prologue and Title to Ecclesiasticus . and * to others . Therefore it is more honourable than Iesus . Thirdly , that name which was given to Christ in regard of his incarnation and humanitie onely , is not so excellent , so venerable , as that which is attributed to him in respect of both his natures . But the name , Iesus , was given to our Saviour in regard of his incarnation and humanity onely : Mat : 1. 21. 25. Luke 1 , 31. c : 2 , 21. VVhereas his r name Christ , was given him in respect of both his natures : Acts 10 , 38. Hebr : 1 , 8 , 9. See here page 21 , 22. & Vrsini Catech : pars 2 , Quest : 31 , p : 204. Ergo , it is not so excellent , so venerable as his name Christ. Fourthly , That name , which doth difference our Saviour from all others who were called Iesus , and give him an excellency , a precedency above them all , must needs be more venerable and excellent than the name Iesus only , which doth not simply of it selfe either distinguish or advance our Saviour above all others of that name . But this name Christ * doth distinguish our Saviour from all others who were stiled Iesus , and gives him an excellency , a precedency above them all . Witnesse , Mat. 1. 16. Of whom was borne Iesus which is called Christ. Luke 2 , 11. Vnto you is borne a Iesus , or Saviour , which is Christ the Lord. Matth : 27 , 17. Iesus which is called Christ. Acts 2 , 36. Let all the house of Israel know assuredly , that God hath made the same Iesus whom you have crucified both Lord and Christ. Acts 17 , 3 : & 18 , 5 , 28 : Paul preached and testified both to the Iewes and Gentiles , and convinced them mightily , that Iesus was the Christ. 1 Iohn 2 , 22 Who is a lyar , but he who denieth that Iesus is the Christ ? 1 Iohn 5 , 1 : Whosoever beleeveth that Iesus is the Christ , is borne of God. Iohn 20 , 31 , These things are written , that ye might beleeve that Iesus in the Christ the Sonne of God , and that beleeving ye might have life through his name . All which doe likewise imply , that Christ , is a title of office , more honourable by farre than the bare name of Iesus : Ergo , it must needes be more venerable and excellent than the name Iesus is . Fifthly , That name by which our Saviour was most of all confessed , acknowledged , and enquired after , and by which his kingdome and power are most set forth in Scripture , is his most honourable name . But our Saviour was most of all confessed , acknowledged , enquired after , and his kingdome and power most of all set forth in Scripture by his name * Christ , not Iesus . Hence the Magi , Mat : 2 , 4 , inquire where Christ [ not Iesus ] should be borne . Hence Iohn Baptist , when the people enquired who he was , confessed , that he was not the Christ , [ not Iesus . ] Iohn 1 , 20 , & 2 , 28 : Hence the people confesse , that our Saviour was the very Christ , &c. Iohn 7 , 26 , 27 , 31 , 41. Hence the woman of Samaria demanded , Is not this the Christ ? and the Samaritans themselves replyed , Now we beleeve and know , that this is indeed the Christ , [ not the Iesus ] the Saviour of the world . Iohn 4 , 25 , 29 , 42 : Hence the Priest and Pharises demanded of him , whether hee were the Christ or not . Mat : 26 : 63 : Luke 22 , 67 : Hence the Divells themselves cryed out , and said , Thou art Christ the Sonne of God , for they knew that he was Christ. Luke 4 , 41 : Hence the Angels tell the Shepheards , that there was borne to them a Saviour , which was Christ [ not Iesus ] the Lord. Luke 2 , 11 : & the Apostles being demanded of our Saviour , who he was ; make this reply by Peter in all their names , Thou art Christ , [ not Iesus ] the Sonne of the living God : Thou art the Christ of God. Mat : 16 , 16 : Luke 9 , 20 : Iohn 6 , 69 : Hence Acts 2 , 36 , he is said to be made both Lord and Christ : and Acts 4 , 26 : The Kings of the earth stand up , and the Rulers are gathered together against the Lord , and against his Christ , not Iesus . Hence , Rev : 11 , 15. There were great voices in heaven , saying , * The Kingdomes of this world are become the Kingdomes of the Lord , and of his Christ [ not Iesus ] And Revel ; 12 , 10 : Now is come salvation , and strength , and the Kingdome of God , and the power of his Christ , &c. Rev : 20 , 4 , 6. And I saw a throne , &c. and they lived and reigned with Christ a thousand yeares : They shall be Priests of God , and of Christ , and shall reagne with him a thousand yeares . Hence S. Paul proclaimeth ; s That he was , not ashamed of the Gospell of Christ : t That hee desired to know nothing but Christ crucified : u That he preached to the Gentiles the unsearchable riches of Christ : x That hee accounted all things losse and dung , that he might winne Christ : y That he desired to be dissolved , and to be with Christ , which was best of all . All which with infinite other texts of Scripture , ( together with all the * Fathers , and our owne * Articles , who more commonly stile our Saviour in all their Writings Christ than Iesus ) sufficiently confirme my Minor , and so by consequence the conclusion too . Sixthly , That name of our Saviour which denominates his Gospell , his Sacraments , his Church , his Apostles , his Ministers , his Saints , his Kingdome ; must needs be more venerable and glorious unto Christians , than that name which denominates none of these . But the name of Christ not Iesus denominates all these . First , it denominates his Gospell , which is stiled the word , and Gospell of Christ , the unsearchable riches of Christ , the sweete savour of Christ , yea Christ himselfe , [ not Iesus : ] Rom : 1 , 16. ● : 15 , 19 20 29. 1 Cor : 9 , 12 , 18. 2 Cor : 2 , 12. c : 4 , 14. Gal : 1 , 7 , 15 , 16 , 18 , Phil : 1 , 27. 1 Thes : 3 , 2● 2. Thes : 1 , 8. Eph : 3 , 4 , 6 , 8. c : 4 , 20. Acts 24 , 24. 1 Cor : 1 , 23. 2 Iohn 9. Secondly , it denominates his Sacraments , which are stiled the * Baptisme of Christ , and a the communion of the body and blood of Christ , [ not Iesus . ] Thirdly , it denominates his Church , which is stiled , the Church , and Churches of Christ , Rom : 16 , 16. not of Iesus . The body , flesh wife , and members of Christ , 1 Cor : 12 , 7. Ephes : 4 , 12 , 13 , 15. c : 5 , 23 , to 33. Col : 1 , 24. not of Iesus : Yea Christ himselfe 1 Cor : 12 , 22. As the body is one , &c. so also is Christ , not Iesus . Fourthly , it denominates his Apostles and Ministers , which are stiled , the b Apostles , Ministers , c servants , and d Embassadours of Christ , not Iesus : e Instructers in Christ ; f a sweet savour of Christ ; and g the glory of Christ , not of Iesus . Fifthly , it denominates his Saints , who are stiled , Christians , [ not Iesuites ] Acts 11 , 26 : c : 26 , 28. 1 Pet : 4 , 16 : The members of Christ , Eph : 5 , 30 , 31 ; 32 : 1 Cor. 6 , 15. not of Iesus . The Epistle of Christ , 2 Cor : 3 , 3 : not of Iesus : Heires annexed with Christ , and heires of God through Christ , [ not Iesus . ] Rom : 8 , 17. Gal : 4 , 7. Babes in Christ , 1 Cor : 3 , 1 : & Servants of Christ , Gal : 1 , 1● . c : 6 , 6. Ephes : 6 , 5 , 6. Hence Christians are said , to be in Christ and Christ in them , Gal : 2 , 20. Ephes : 3 , 17. 2 Cor : 5 , 17. To have Christ formed in them , Gal : 4 , 19. To be baptised into Christ , and to put on Christ , Gal : 1 , 21. c : 3 , 37. Rom : 16 , 5 , 7. To be Christs , Gal : 3. 29. c : ● , 24. 1 Cor : 3 , 23. c : 11. 1. 1 Cor : 15 , 23. 2 Cor : 10 , 7. To be all one in Christ , Gal : 3 , 28. Ephes : 1 , 10. To be in obedience and subjection unto Christ , [ not Iesus ] Ephes : 5. 23 , 24. c : 6 , 5 , 6. 2 Cor : 9 , 13. & 10 , 5 , 7. as to their soveraigne Lord and Master . And to be Priests of Christ , [ not of Iesus ] Rev : 20 , 6 : c. 1 , 6. Sixthly , it deno●●nates his Kingdome ; which is stiled , the Kingdome of Christ , Ephes : 5 , 5. Rev : 11 , 15. not of Iesus . Therefore it must needes be more venerable and glorious among Christians , than the name Iesus is ; which gives no such denominations to them to these , as it . Lastly , Christians have as much cause to reverence & honour the name of Christ as Iesus . For , as the Scripture saith , * That Christ died for them , * loved , saved , redeemed them , and the like : So it records , That Christ gives them light , Eph : 5 , 14. That Christ hath made thē free , Gal : 5 , 1. That Christ doth strengthen thē to doe all things Phil : 4 , 13. That Christ doth forgive them , Col : 3 , 13. That they serve the Lord Christ , Col : 3 , 24. That Christ is their consolation , 2 Cor : 1 , 5. Phil : 2 , 1. That Christ is in them the hope of glory , Col : 1 , 27. That Christ is their life , and that their lives are hid with Christ in God , Col : 3 , 3 , 4. That Christ liveth in them , and that they live by him , Gal : 2 , 20 : That Christ dwells in their hearts by faith , Ephes : 3 , 17 : That Christ is for them an high Priest of good things to come , Hebr : 9 , 11 : That God was in Christ reconciling the world to himselfe , 2 Cor : 5 , 19 : That Christ loveth them ; that this love of Christ to them surpasseth knowledge ; and that nothing shall be ever able to sever them from Christs love , which constraineth them to live unto him , Ephes : 5 , 25 2 Cor : 5 , 14 : Eph : 3 , 13 : Rom : 8 , 35. That Christ is all and in all , yea all unto them : Col : 3 , 11 : Eph : 1 , 20 , 23. Which considerations made Paul to prise Christ so much ; as to e count all things losse and dung to win Christ ; and to desire to be dissolved and to be with Christ , which was best of all . f Therefore certainly , Christ , and his name Christ , ( which * name the Emperour Constantine , with other Christian Emperours , and their Christian soldiers did so much honour , as to engrave and weare it both in their helmets and their ensignes : whereas we never reade that they gave such honour to this name Iesus : ) are as honourable , as great , as worthy reverence , capping , and bowing , as Iesus , or his name Iesus , which comes short of his name Christ , in all these respects . And let this for ever silence the s●●●stitious bowers at the name of Iesus , who engrosse all reverence and honour to the name of Iesus alone , preferring it above all other Titles of our Saviour ; yea before his stile of Christ , of Saviour , which is the same with Iesus , and doth more really and fully expresse his office of a Saviour , ( it being the very * title of that office in the Scripture ) than his name Iesus doth . But to returne againe to your Sonnes absurdities : Page 34 , he affirmes , That Angels and Saints in heaven doe bow at the name of Iesus . A confident assertion of a * Metaphysicall Divine ; who in my hearing preached twice or thrice so learnedly of Angels , ( the chiefe subject of his elevated metaphysicall contemplations ) in St. Maries in Oxford , that he preached most of his Auditours out of the Church . But admit Mr. Widdowes out of his intimate● acquaintance with the Angels knowes this for certaine , ( which neither he , nor any other man can ever prove ) that Angels and Saints in heaven doe bow their knees at every naming of Iesus : yet how can he prove his second position , page 34 , That Divells and Reprobates bow at this name , as stubborne prisoners . I hope hee was never as yet the Divels Chaplaine , * ( though he hath oft disputed and combated with him in his study hand to hand ; ) that hee so knowingly , so confidently avers , that Divells and Reprobates bow at the name of Iesus in hell : VVhich bowing as g himselfe records , being a duty of the Text in time of divine service only , disproves this idle dreame of his . For , who ever heard ? who ever read divine service in hell as Chaplaine to the Divell ? If then there be no divine service heard or read in hell , ( as I beleeve there will be none till Mr. Widdowes chaunts it ) then questionlesse there is no bowing at the name of Iesus there , a duty , a ceremony in time of divine service onely , as this Authour writes : who can never prove , that Divells bow at the name of Iesus in hell , but by some speciall revelation frō the Divel , or those spirit raised up from thence , which long since frayed him out of his little wits . To passe by his grosse falsification of Origen on Rom : 14 : whom he brings in , writing , page 54 , that we must bow at the name of Iesus , because he is humble : when as Bishop Andrewes and himselfe * confesse , in the very selfe-same page ; and page 21 , 90 : that Origen of all the other Fathers is against them : together with his corrupting of Chrysostome , page 62 , line 16 , 17 , 18 : and * of Athanasius , and the Councell of Ephesus , page 76 , 77 , in the very selfe-same manner ; when as neither of them writes one word of bowing at the name of Iesus in the alledged places , as the perusall of them in their workes , and the Survey of the Councell of Ephesus , ( which * anathematizeth those onely , which did co●dore the humanity of our Saviour with his Deity , and not rather Emmanuel , God and man , with one adoration : there being neither the name Iesus , nor one word of bowing ( much lesse of bowing at the name of Iesus ) in the 8. Canon of that Councell , which he voucheth ) will fully evide●ce . Nor yet to remem●er his strange Divinity , page 40 , That Iesus his name was given him twice ; once till death , afterwards for ever : and that the Disciples for saking , and Peters denying of Christ , was a death of his name Iesus . Or page 59 , l : 10 , 11 , 12 : That we must bow at the name of Iesus more then is required by Phil : 2 : Isay 45 : or Rom : 14 : ( the chiefe texts on which this duty is ( though a absurdly ) grounded : ) which to recite alone is to confute . I shall request you to take notice of 21 Scriptures , which he hath mangled , falsified , and grossely misapplyed ; that so I may meet with him for his notorious slander ; b That I have falsified 15 , nay 36 Texts of Scripture , and above 80 Authours ; which he onely writes , but prove ; not in any one particular . Page 9 , l : 27 : he misrecites the 1 Cor : 16 , 22 ; omitting the name Christ , to adde more reverence to the name Iesus . Page 16 , l : 12 , 13 : hee writes ; That bowing at the name of Iesus is a duty required at Psal : 95 , 6 ; O come let us worship and bow downe , and kneele before the Lord our Maker . As if the name Iesus ( which was c given to our Saviour many hundred yeares after the penning of this Psalme ) were our Lord and Maker intended in this verse . Page 27 l : 17 , 18 , he brings in the 24 Elders Rev : 5 , 12 , 13 , bowing at the name of Iesus in time of this life : when as the text records onely , that they worshipped the Lambe , &c. not Iesus , or his name : and that in heaven not on earth , for ought that there appeares to contradict it . Page 31 , l. 18. he argues thus from Acts 3 , 15. Ye killed the Prince of life ; Ergo , no name was ever so abused as the name of Iesus ; and therefore wee must bow at it more than at any other name . Page 37 , l : 34 , 35 , he falsifieth Gal : 3 , 13 : & 1 Cor : 13 , 4 ; foysting in Iesus into them , in stead of Christ , when as the name Iesus is not mentioned in these texts , but Christ alone . Page 38 , l : 18 ; he concludes out of Acts 4 , 12 , That Iesus is the onely d name by which we are saved : as if the bare name of Iesus onely ( not the person , power , or merits of Iesus , the only name intended in this verse , as all Expositours on it accord ; ) were our onely Saviour : Yet the name Iesus is not mentioned in this verse ; and verse 10 , doth joyne the name of Christ and Iesus together ; [ Iesus Christ of Nazareth , &c ] adding no more vertue to the one than to the other . Page 38 , l. 31 , 32 ; he falsifieth the 2 Cor : 5 , 19 : God was in Iesus reconciling the world to himselfe : whereas the text is , God was in Christ , not Iesus . Page 48 , he misrecites 6 Scriptures together : viz. Eph : 1 , 10 , 19 , 20 , 21 ; where he reads Iesus , for Christ ; the text being Christ , not Iesus : Matth : 7 , 23 , 24 , where the text is Lord , not Iesus : the 1 Cor : 15 , 25 , where the name Iesus is not once mentioned , but Christ alone , from verse 12 , to 26 : yet hee reades it Iesus , &c. not Christ : Eph : 4 , 7 , 8 , & Col : 2 , 15 ; where he forgeth in Iesus * for Christ : And all to prove Iesus , qua Iesus , a confirming Iesus to Angels , a commanding Iesus to Divels , and an exalted and triumphing Iesus over Divells , out of these texts : which no wayes warrant his collection ; and stile him onely by the name of Christ , or Lord , not Iesus ; and so make quite against him . Page 55 , l. 10 , he applies Rev : 21 , 24 , to Iesus , which the text , with all Interpreters expresly apply , to the City , the Church , and new Ierusalem , in the precedent verses , and can be applied to no other . Page 55 , l : 21 , hee againe corrupts , Ephes : 1 , 20 , 21 , exchanging Iesus for Christ : and page 73 , hee perverts no lesse than 7 severall texts together , as grossely , as Papistically as Durandus , or any other Papist ever did ; Which Scriptures I shall here passe over , because I have touched them f before . These severall Scriptures , with sundry others , hath this monstrously learned Divine corrupted , falsified , and wilfully perverted , to draw on capping & bowing at the name of Iesus ; a duty which the g primitive Church , and h Fathers never heard of ; and which most Protestant Churches quite disclaime : and so are Arrians , Puritans , Schismatickes Nonconformists , Disputers against the holy Ghost , yea rebels , traytors , enemies to Iesus , and to our Soveraigne his Vice-gerent , and I know not what besides , if Mr. Widdowes Divinity , or * Confutation may be credited ; which makes bowing at the names of Iesus , ( not the adoration of our Saviour Iesus , God and man , to whom we yeeld all the divine honour and worship that himself requires , as our prayers to him , our whole dependance on him , our publike and private worship of him , &c. testifie , though we bow not superstitiously at his name ; ) a morall command , a necessary , an universall Ceremony which God requires in all Churches , not onely for a day or a yeare , but for ever , &c. Page 74. though few but Papists and Popish Churches ever practised it , and these but lately , as I shall prove anon . i This Sonne of yours , is not only thus absurd , but Popish too . To omit his ridiculous Popish trash , p : 71 , 72 , 73 : Page 34 , he hath this Romish passage ; The Church is the place of Gods presence , &c. where his Priests sacrifice their owne , and the militant Churches prayers , and the Lords Supper , to reconcile us to God offended with our daily sins : ●rgo the Priests of the Church of England , ( especially those who erect adore , and cringe to Altars ) are sacrificing Priests ; and the Lords Supper is a propitiatory sacrifice , sacrificed by these Priests for mens daily sins . And is this your Doctrine , or our Churches , Mother ? Page 36 , to 42 , he often harpes on this Popish string ; That Christ Iesus by his sufferings did merit something to himselfe ; and among other things , this in speciall ; the exaltation , adoration , of and bowing unto his name Iesus . * A Doctrine which Calvin , Marlorat , Dr. Fulke , Mr. Cartwright , and generally all Protestant Divines on Phil : 2 , 9 , 10 , doe utterly condemne as Popish , as derogatory to the greatnes & freenes of Christs love to his : Yea a Doctrine which this forgetfull Angelical Dr. ( who oft confutes himself ) doth fully contradict , p. 37 , 38 ; where he writes● That God rewarded Iesus freely ; that his name Iesus was● free gift , and freely given to him , &c. therefore not ●●●●ted by him . * Page 89 , he writes ; That there is good reason why we should bow at or towards the Communion-table , though there be neither Scripture nor Canon that bindes us thus to bow : because the Communion-table is the Chaire of state of the Lord Iesus , and his chiefest place of presence in our Church : because we may bow at his Majesties chaire of estate , who is but Iesus his Deputy : and because the Communion-table is the signe of the place where our Saviour was most despised , dishonoured and crucified . It is strange , that he who could avouch expresse Scripture , for ringing of bells , procession , the 4 cornered cap , the penitentiall sheet , &c. page 72 , 73 ; should finde neither Scripture nor Canon for bowing to , or at Communion-tables and Altars : but stranger , that he should justifie this bowing ; there being neither Scripture nor Canon for it ; when as there is both Scripture , a Statute , and b Canon to , against it . The Scriptures , we know , doe positively condemne as grosse idolatry , the bowing at , to or before any Images , Pictures , Idols , and Altars , Levit : 26 , 1. Exod : 20 , 5. c : 23 , 24. Deut : 5. 7 , 82 Kings 17 , 35. Numb : 25 , 2. Iosh : 23 , 16. Isay 2 , 8 , 9. 1 Kings 19 , 18. 2 Chron : 25 , 14. Yea our owne c Homilies , d Statutes , e Canons , and f Writers , as they expresly inhibit the setting up of any Images , Pictures , Crucifixes , or Altars in Churches , ( a thing now much in use : ) so they instruct us likewise , g That the bowing or kneeling before an image , crucifix , picture , or Altar , & the very bowing to them , is Idolatry : And why then should not the bowing at , to , or before the Communion-table ( which is no where commanded by the Scripture ) bee Idolatry too ? Francis de Croy in his first Conformity , cap. 24 , with others testifie . The Paganizing Popish Priests have borrowed this bowing to * Altars , from the Pagans ; a practise much in use among them : witnesse their spurious D. Iacobi Divina Missa , * Bibl. Patrum Tom. 1. p , 15. F. 19. D. their forged Dionysius Areopagita , De Ecclesiast . Hierarch . lib : c : 5. lbid : p : 132 , C , H , 13● , A. their Rusticus Diaconus Cardinalis , contra Achephalos Disputatio . Bib. Patr. Tom : 6 , pars 2 , p : 125 , G : 229 , E : their Stephanus Eduensis Episc : De Sacramento Altaris , cap : 12 , Bib : Pat : Tom : 10 , p : 416 , C. Honorius Augustodunensis De Antiquo ritu Missae , l : 2 , c : 30 , Bib. Patr. Tom. 12 , pars 1 , p : 1054 : Radulphus Tungrensis de Canonum Observantia , Propositio 23 , Bib : Pat : T : 14 , pag : 250 , B. Eugenius Roblesius De Authoritate et Ordine Officij Mazabarici , lib : cap : 27 , 28. Bib : Patr : Tom : 15 , p. 781 , G , H. Alexius Menesius Missa Christianorum apud Indos , Ibid : p : 793 , 795 , 796 , their idolatrous Masse-books , Durandus , with other Authours , and common experience ; all which sufficiently testifie the Papists daily practise of bowing unto Altars . From which , some superstitious Romanizing Protestants , without either Scripture or Canon to authorize them , have of late begun to bow and cringe to Communion-tables , ( or in truth to new erected f high Altars , as they stile them : ) which how it differs from Papists Altar-adorations , or from their bowing and cringing to Pictures and Crucifixes , or how it can be excused from superstition , wil-worship , & idolatry , I cannot yet conjecture . Bowing before the Altar , or Communion Table , if the g Papists , or h Mr. Cozens may be credited , is no lesse than adoration ; and I presume Mr Widdowes ( who makes bowing at the name of Iesus , a part of divine worship ) intends it to be no lesse . Being therefore not commanded in Scripture , it must needs be Idolatry , or will-worship at the least , and so to be abhorred notwithstanding the three Popish ( if not foolish ) reasons produced for to justifie it ; which I shall now examine , For the first of them : That the Communion-table is the Lord Iesus his chaire of Estate , &c. therefore wee may ( we must ) lawfully bow unto it : it is an absurd argument . Our Lord Iesus his chaire of estate i is onely at his Fathers owne right hand , were he now sits and raig●es in glory : k Heaven is his throne , earth but his footestoole . If he hath any throne or chaire of estate on earth , it is in the hearts and soules of his elect . in which he l dwells , and m raignes . He is on the Communion table , ( and that onely when the consecrated bread and wine at the Sacrament , are upon it , not at * other times ) not as a King in a royall throne , but as a n crucified Saviour , a o spirituall repast , which our soules by faith must feede on : and even then , he is not so much preser● at or on the Communion-table , as in the Ministers , the receivers hand and p heart ; as in the bread and wine , the q Chalice , and Cup , which no men bow to . This first reason therefore is both ridiculous and erronious , The second , The men may bow to the Kings chaire of Estate , &c. as it is a meere r Popish cavill , which s Protestants oft have answered ; so it is impertinent to the present purpose , because the Kings chaire of estate , and so the bowing to it , is but a civill thing ; whereas the Communion-table ( made * of wood , ( not stone ) is a religious implement t of Gods owne appointment , u stāding anciently , * as now it ought , in the very midst , not at the east end of the Church : and so the genuflection , or inclining of the body , to it , or before it , is a religious externall worship at the least ; which being not commanded by divine authority , is no lesse than superstition or idolatry . The last reason , as it make more for bowing to crucifixes , to Golgatha , to the high Priests hal , thā to Cōmuniō tables or Altars , so it is a meer ridiculous absurdity For the Communion table is not a signe of the v high Priests pallace , nor yet of x Golgatha , nor of the y Crosse , therefore it 's no signe of the place where our Saviour was most dishonoured , despised , and crucified : If it be any signe at all , it is onely a signe of a spirituall repasting place , or of an heavenly banquet , where in Christ doth spiritually z distribute his body & blood , with all the benefits of his passion , to al who worthily receive them . But that it should be a signe of the place where our Saviour suffered , is as new Divinity unto me , as is the very bowing to Communion-tables , which hath neither Scripture , Law , nor Canon for to warrant it . Page 21 , 22 , 23 ; He writes thus : That all the Fathers and Ancients on this place , but Origen , doe literally understand this text of Phil. 2. 9 , 10 , and approve of this actuall bowing at the name of Iesus , which we now dispute of ; That this bowing was the custome of St. Hieroms time : & that it was a most ancient custome , even in the beginning of the Church : for proofe of which he hath vouched Bp. Andrewes , Bp. Whitguist , Zanchius , the Councels of Nice and Ephesus , Athanasius , Cyrill and Hierom. But than Gregory the 10 who lived in the yeare of our Lord 1273 , was one of the first Fathers of it , this ( writes he ) is fabulous , and a part of the Puritans Legend . This passage I dare boldly averre , is as fabulous as any in the golden Legend , there being not one Father , one ancient Expositor this day extant , that did ever interpret this text , of any corporall genuflection or bowing at the recitall of the name of Iesus , in time of divine service onely , ( to which Iewes , Turkes , and Arrians seldome come , * and so it 's needlesse in respect of them ) or at other seasons . I have already in my Appendix * truly vouched some 80 , or more severall ancient and moderne Authours , who reciting , and descanting on this Text , have found out no such Duty , or Ceremony , of bowing at the naming of Iesus in time of divine service , as this upstart Chymicke hath extracted ( I should say wrested ) from it , even by head and shoulders , against the very words and meaning , as I have there largely proved . To these I shall accumulate some other ancient and modern Writers , who give no other interpretation of the name above every name , and of the bowing of every knee of things in heaven , and things in earth , and things vnder the earth , in the name of Iesus , in this text of the Philippians , than that I have mentioned in my Appendix : Which Writers because they are many , I shall therefore onely quote their names and bookes , ( which the learned Reader may peruse at leisure ) not their words : Their names and workes in briefe are these : Sancti Hippoliti Oratio De Consum . Mundi , & de Antichristo , Bibl : Patrum Coloniae Agrip : 1618. Tom : 3. p. 17. B. Dionuysij Alexandrini Epistolacontra Paulū Samo satensem , * ibid : p : 75. B. C , D Zeno Veronensis Sermo in Psa : 126 , ibid : p : 97 , G , S. Antonij Abbatis Epist : 6. Bibl : Patrum Tom : 4 , p : 30 ; B. Phaebadi Episc : contra Arrianos lib : ibid : p : 230 ; G. Idacij . advers : Varimadum lib : ibid : p : 622 ; A ; Caesarij Dialogus 1 ; ibid : p : 650. A. S. Marci Eremita Praecepta salutaria , ibid : p : 959 ; B , C , D. * Prosper Aquit : De Praedictionibus Dei pars 1 ; c : 25 ; pars 2 ; c : 24. Expositio in Psal : 102 ; fol : 236 ; A. in Psal : 109 , fol : 254 ; A. 255 ; B ; in Psal : 137 ; f. 296. Paulinus Epist ; 9 ; ad Severum . Bibl : Patr : Tom : pars 1. p : 163 G. Ad Aprum : Epist : 1 , p : 187 ; B , & Ad Augustinum Epist : 3 , p : 216 , C. where he applies this text . * to the name of Christ , not of Iesus . S. Procli Sermo in Transfig . Christi , ibid : p 535 ; D , E : 536 ; C. Eusebij Gallicani Homil : 1 ; De Nativ . Domini , Ibid : p : 544 ; C ; D. Eucherius Lugdunensis Epist : Paraenetica ad Valerium ; ibid : p : 777 : D. & Commentarij in Genefim l : 3. ibid. p : 832. A. p : 836. G. Gregentius Archiepisc. Tephrensis , Disputatio cum Herbano Iudaeo , ibid p : * 924. C. a pregnant place for my Exposition . Claudius Mamerchus Destatu Animae , lib : 1. ibid. p. 951. F ; G. Cassianus De Incarnatione Vnigeniti , lib : 4 Bibl Patr : Tom. 5 , pars 2 ; p. 71. F , G. Isiodori Pelusiotae Epist : l : 1. Ep. 139. ibid. p. 491 ; D ; E. Arnobij & Serapionis Conflictus , Bibl. Pat. Tom : 5 , pars 3 , p : 218 , C. Arnobij Comment : in Psal : 7 , Ibid : p : 234 , C. in Psal : 64 , p : 262 , A. in Psal : 88 , p : 277 , B. in Psal : 137 , p : 308 , E , F. Ruricij Epist : l : 2. Epist : 10 , Ibid : p : 544 , 545. Theodulus Caelesyriensis Comment : in Epist : ad Romanos , c : 14. p : 590 , B , C , D. Vigily Episc : Tridentini , Disputatio de Christo , D , N , &c. Ibid : p : 693 , D , E. 703 , A. & adversus Eutichen l : 5 , Apud Georgij Cassandri Opera , Parisijs 1616 , p : 561. Ferrandus Diaconus ad Reginum Paraeneticus : Quarta innocentiae Regula , Bibl : Patrum Tom : 6 , pars 1 , p : 349 , F , G. Iusti Orgelitani Episc : in Cantica Cantic : Explicatio , Ibid : p : 512 , F : Isychius in Levit : l : 7 , c : 24. Bibl : Patrum Tom : 7 , p : 108 , B. Etherij & Beati lib : 1 , Bibl : Patrum Tom : 8 , p : 342 , C , D , E. 346 , E , F. Amalarius Fortunatus , De Ecclesiasticis Officijs lib : 1 , c : 11. Bibl. Patrum Tom : 9 , pars 1 , p : * 308 , F , G. Agobardi Episc : Lugdun : ad Ludovicum Imperator●● , Ibid : p : 556 , G , H. De Picturis et Imaginibus lib : Ibid : p : 598 , C , D. & Sermo De Trinitate , p : 610 , G , H. 611 , A , B. Angelomi Stromata in lib : 1 , Regum , cap : 2 , Ibid ; p : 708 , C , D : 700 , F , G. In lib : Regum 2 , cap● 2 , p : 730 , C : cap : 12 , p : 740 , E. In lib : Regum 3 : c : 8 , p : 771 D. Iesse Ambianensis Episc : Epist : Bib : Patrum Tom : 9 , pars 2 , p : 251 , D. Ambrosius Ansbertus in Apocalyps : l : 3 , Ibid : p : 378 , E , F. HRabanus Maurus , Comment : in Pauli Epistolas lib : 19 , c : 2. Operum Coloniae Agrip : 1626 , Tom : 5 , p : 460 , D , E. & l : 6 , p : 449 , E. Paschatius Ratbertus in Matthaei Evang : l : 10 , Ibid : p : 1156 , B , C. Lib : 11 , p : 1177 , A , B. lib : 12 , p : 1234 , G , H. Expositio in Psal : 44 , p : 1246 , G. 1249 , G. Remigij Altisiodorensis Episcopi in Psal : 15 , Enarrat , Ibid : p , 654 , B : in Psal : 148 , p : 869 , B. Ioannis Cyparissioti Decad ; 4 , c : 10 , De Informatione Divini Nominis , Bibl : Patrum Tom : 11 , p : 499 , B. Simeonis Thessal : Archiepij copide Divino Templo , Bibl : Patrum Tom : 12 , pars 1 , * p : 880 , C ; Zacharias Chrysopolitanus , in Vnum ex 4 or . lib : ibid : p : 185 , F ; Petrus Cluniacensis contra Iudaeos , Tract : cap : 1 , Bib : Patrum Tom : 12 , pars 2 , p : 156 , D , cap : 3 , p : 171 , F , G ; cap : 4 , p : 182 , F ; Contra Petrobusianos ibid : p : 225 , C , D ; De Transfig : Domini Sermo , ibid : p : 2●4 , D ; Petrus Blesensis Bathoniensis Archidiaconus , Sermo 31 , ibid : p : 886 , D ; Sermo 46 , p : 907 , H. De Transfig : Domini , p 915 , B ; Ioannis Salisburiensis , in Phil : 2 , 9 , 10 ; MS ; in Bibliotheca Bodleiana : Lucas Tudensis adversus . Albigensium Errores , l : 2 , cap : 10 ; Bibl : Patrum Tom : 13 , p : 261 , F ; c : 16 , p : 267 , 268 ; Guilbertus De Tornaco De Officio Episcopi , et Ecclesiae Ceremonijs lib : cap : 13 ; ibid : p : 398. D. Nicolai Cabasilae , De vitain Christo lib : 6 , Bib : Patrum Tom : 14 , p : 127 , A ; Papa Innocentius 3. Sermo 1 , in Dominica . 2 , post Pascha ; * Operum , Tom : 1 , p : 43 , In Circumcisione Domini Sermo 1 , Pag : 95 , In festo omnium Sanctorum Sermo 1 , p : 156 , Mysteriorum Missae lib : 2 , c : 44 , p● 329 , & De contemptu mundi ; l. 2 , c : 15 , p 449 , Thomas * Waldensis Tom : 3 , Tit : 5 , De Baptismi Sacr : cap : 54 , fol : 103 , num : 6 , Petr : Lombard . Sententiarum , l : 3 , Distinctio 18. See Gorrichen , and the other Schoolemen Ibidem : to which I shall adde * Ioannis Brentius , Zuinglius , Selneccerus , & * Piscator in Phil. 2 , 9 , 10 Iacobus Naclantus Enarratio in Epist ad Romanos , cap. 14 Venetijs 1557 fol. 159 ; Pareus Comment : inc . 14 , ad Romanos , v. 11 , Col. 1475 , 1476 , 1477 ; Ioannis Lukawits , Waldensis , Conjessio Taboritarum , in Balthazaris Lydij * Waldensia pars 1 , p. 161 , 162 , 163 ; Polanus Syntagma Theologiae , Genevae 1616 l. 2 , c. 5 , p. 211 ; Zachariae Vrsini Catechet , Explic. 1617 , pars 2 , Qu. 50 , fol. 305 Henricus Bullingerus Assert ●o Orthodoxa utriusque naturae Christi , Tiguri 1534 , fol , 35 , 36 ; Iosias Simlerus , De Filio Dei , lib 2 , Tiguri 1568 , fol. 79 , & 134 ; Dr. Field Of the Church , Booke 5 , chapter 20 ; Sixti Senensis Bibliothecae sanctae , lib. 5 , Annotatio 150. These 60 ancient Fathers , and moderne Authours , ( to whom I could have added sundry others , did not the desire of brevity and my Tearme-occasions stint me , ) together with those 80 , already recited in my Appendix , in their quotations and expositions of Phil : 3● 9 , 10. That * in the name of Iesus , That is , in the soveraigne Authority of Iesus : ( Which phrase , in the name of Iesus , is answerable to the usuall clause in our ordinary Proclamations , Commissions , Warrants : These are to wil , require , charge , command you in , not at , his Majesties name ; or in , not at , the Kings name ; a speech most frequent in all Officers mouths of all sorts : that is , in the vertue of his Majesties royal authority , to do this or thus ) every knee should bow , &c. have made no such liter all exposition of this text , neither have they hence collected any such duty of bowing at the name of Iesus in time of Divine service , as Mr. Widdowes hath squeized from it : most of them interpreting the name above every name , intended in this text ; to be , either the a name God , Iehovah , Lord , Sonne of God , Christ ; &c. or at leastwise b the Majestie , Glorie , Honour , Authourity , Power , Soveraignty , Fame , and Monarchy of Christ , as himselfe confesseth , page 66 , 67. All of them concluding , the bowing of every knee , &c. in this text , to be , the subjection of all things unto Christ , as to their soveraigne Lord , their King and Iudge ; and that especially at the day of judgement , ( when this Scripture * shall be onely actually and fully verified ; ) or the adoration of Christ in prayer , as God equall with his Father : Not one of them interpreting it , of any bowing , or cringing at the naming of Iesus ; a Ceremony , a duty of this text , not heard of in the primitive Church , not knowne to the Fathers , or any ancient Expositors of this text ; in whom I dare confidently affirme , and let any , nay all the bowers at the name of Iesus disprove me if they can , there is no mention of this duty , this ceremony : which our Church cannot approve of without degenerating from all antiquity , from all reformed Churches , which I dare presume she will not doe . Indeed c Bp. Andrewes , and Mr. d Widdowes have quoted Fathers for it , but how impertinently , e I have already demonstrated : and if the Reader will but examine them , he shall finde them either altogether extravagant , or point-blanke against them . All the Antiquity that seemes to give any colour to this bowing , is the fabulous story of Ignatius the Martyr , in whose heart ( as f some Popish Authors have recorded , ) the name of Iesus , or rather , Iesus est amor meus , was found written in golden Characters . But these golden Letters , are but a part of the golden Legend ; for neither Eusebius , Socrates Scholasticus , Sozemon , Nicephorus ; nor any other ancient Ecclesiasticall writers , who make mention of Ignatius his Martyrdome , have recorded any such thing : and besides Eusebius writes , f That he was torn in peeces of the Lyons , to whom he was cast . Neither doe the Popish relaters of it agree in one : some recording , that the g g name Iesus onely was written in his heart : others , that h Iesus Christus , was written throughout his heart : i others , that Iesus est amor meus , was there inscribed . But admit this Legend ( which some Protestants now vouch with too much credulity ) were true ; yet the relaters of it ( and of some others of this nature , viz. k B. Virginis Clarae de Monte falernis , and of a noble Soldier ) record not , that Ignatius did use to bow at the name of Iesus , but that he had it alwayes in his mouth , whence it was afterwards thus ingraven in golden Letters in his heart , not in his knees , in which it had beene undoubtedly written , had he used to bow and cringe unto it . This fable therefore of Ignatius his heart , ( not knees ) makes nothing for this new-coyn'd duty , this di●orderly ceremony of bowing the knee at every naming of Iesus , ( which must needes disturbe men in their devotions , since this name Iesus , is oft times mentioned l twice , and sometime thrice together in one verse ; ) for which there is no ground , no warrant in the Fathers , in Antiquity , as this fabulous scribler hath recorded ; who should have forborne to have m taxed me , for falsifying , for misvouching those 80 Fathers , and Authours , quoted in my Appendix ; since there is not one of them , ( let the Committ●es imployed to examine them , be the umpires ) but concludes point-blanke against him in the Interpretation of the name , or bowing in this text ; of which not one of them , ( no not * Zanchi●s , nor Dr. Boyes , as he suggestes , who both interpret it as I have done , ) did ever make , this bowing at the name of Iesus , a duty ; as this brainsicke nonsence Noveller doth Which bowing ( as a ceremony onely , not a duty , ) was never publikely enjoyned unto any , till Pope Gregory the 10. his time , for ought that can be proved ; and therefore to stile him one of the first Fathers of it , is no Puritans Legend , as he stiles it ; but an apparant truth ; which all the Anti-puritan bowers at the name of Iesus put together , cannot disprove . Should I now here at large inform you , of his absurd dispute , a Whether bowing at the name of Iesus be some thing ? occasioned by the two first lines of my Appendix ; viz. [ The bowing of the head or knee at the name of Iesus , if it be any thing , &c. ] which words if any thing as they neither affirme , nor yet suppose , the bowing at the name of Iesus to be a meere nothing , both in genere entis , & moris , as hee b vainly cavills : since my whole Appendix grants it , proves it , to be a superstitious , Popish ●●●●●lesse Ceremonie ; and so acknowledgeth it to 〈◊〉 something , in genere entis , at the least ; a thing which no man ever questioned . So ( they being a most usuall forme of Argument drawne from a c Disjunction , which every Fresh-man knowes , ) imply no more but this ; That bowing at the name of Iesus , is nothing ; ( to wit , in causa religionis , in point of Religion or divine worship onely , not in genere entis ; ) because it is neither a Ceremony , nor a duty of the Text , as I have there sufficiently proved . Which phrase of speech , to call something in genere entis , nothing ; that is , in genere moris , in point of religion , or to some speciall purposes , to which it is unavailable , impertinent , or as much as nothing , is most frequent in the Scripture : as St. Paules stiling of an Idol , d nothing in the world that is , in e regard of any Deity it hath in it , or in respect of any helpe or good it can yeeld to those who worship it : and his calling of f Circumcision , and uncircumcision nothing ; that is , g in p●int of Iustification , where they are as nothing : with h sundry other instances , plentifully testifie , to i rebuke the madnesse of this erronious Prophet , who is so ignorant of his k owne Modalities , as thus to carpe at nothing . Or shou●d I here shew you , how your Sonne hath contradicted himselfe in this very controversie ; In making this bowing , a a duty of the Text and yet a ceremony too A duty and a ceremony b onely in time of divine service , and yet a duty , c which Angels and Saints 〈◊〉 heaven , and Divels and Reprobates in hell performe . A ●●ty incident onely to the name of Iesus , and yet enjoyned by Cyrill , and the Councell of Ephesus , to the name of Emmanuel , d as he write . In averring , e That Iesus is the name above every name , &c. & that the litterall bowing of the knee at the name of Iesus is the bowing intended in Phil : 2 , 9 10. reciting the Authors quoted by me in my Appendix , as making for it , when as they all * conclude against it , by his owne confession , if you observe them well : with sundry other contradictions which I ●mit . Or should I here discover his many absurd impertinent misquotations ; his mis-englishing of those Latine Authours which he voucheth : and his grosse perverting of Authours , and Scriptures : page 15 , 16 , 17 , 20 , 21 , 22 , 23 , 28 , 32 , 37 , 41 , 42 , & 59 , to 68 , in which there is scarce a pertinent true quotation , or right englishing of any Latine Authour , if you examine them well . Or should I now informe you , how hee hath misquoted Qu. Eliz. obsolete Injunctions , Injunct . 52. and the n 18. Canon : In which there is no such clause : That all present at Divine service should bow at the name of Iesus : the words of the Canon being , That when in time of Divine service the Lord Iesus [ which hath reference onely to the person of Iesus , represented to us under any of his names ] not the name of Iesus , should be mentioned , o due and lowly reverence ( not bowing of the head or knee , much lesse the putting off of the hat , which this p Canon forbids men to put on in time of Divine service ) shall be done by all persons present , &c. Or should I here relate unto you , that all his strong Armour , all his Arguments , page 87 , 88 , 89 , wherein he trusts , are but a meere petitio principij ; wherein he beggs of me the question , as he hath * runne about the Vniversity like a Frier mendicant , to begge his Arguments , which are all built upon this sandy false foundation ; That bowing at the naming of Iesus is a duty of the text : an honour which God hath given to Iesus , and he hath merited from us , and therefore we must yeeld it to him , to testifie our owne humility , and to declare his soveraignty , that he is Lord and Iesus : the thing which he should prove , and I , ( yea all the 80 Authours which I have quoted in my Appendix , with these sixty others here recited ) denie ; I should but tire my owne and your patience , and waste both time and paper to no purpose . VVherefore ( Deare Mother ) recommending to your gravest consideration , and then to your correction , the severall grosse notorious Oversights of this brave Champion-Sonne of yours , who like some great Goliah , to shew his valour , ( or his folly rather ) hath sent * a printed Challenge to me , ( a little David in respect of him ) to dispute even face to face with him in the Schooles , &c. perchance because he thinks himself a better Disputant , than he is here a Writer ) that so I may no longer trouble the Church ; I hope , for your owne honour and reputation , which now lie at stake in this your unworthy Sons absurd illiterate Confutation , you will upon the serious perusall of this my Survey , proceed to bind this his erronious ( and I trust unlicensed ) Pamphlet , ( which is like to bring a q scandall on his Mother ) to the good behaviour , and his untutered , scurrilous , * foolish , scribling Goose-quill , to everlasting peace : by reducing his person , his Syllogismes to Bocardo , the onely Moode , the fittest Schoole for such a Challenger , such a Writer to dispute in , who would not conclude his notorious knowne Errours , in Celarent , upon my timely private Letter and advice . Thus wholly referring his Confutation , Errours , Person , to your motherly lash and Censure , ( as being loath to incroach upon your Liberties , or to trouble my selfe with such an Adversary , who hath taken much r unamiable paines to s spread h●s too well-knowne folly , and marre his laud-unworthy cause , which was bad and weake enough before , ) I here humbly close up all , and ever rest , From my study at Lincolnes Inne , November 15. 1630 Your dutifull Sonne in all filiall Respects : VVILLIAM PRYNNE . Arnobius Advers . Gentes lib. 1. QVoniam comperi nonnullos , qui se plurimum sapere suis persuasionibus credunt , insanire , bacchari , & velut quiddam promptum ex oraculo dicere . &c. statui pro captu acmediocritate sermonis , contraire invidiae , & calumniosas dissolvere criminationes , ne , aut illi sibi videantur , popularia dum verba depromunt magnum aliquid dicere , aut si nos talibus continuerimus à litibus , obtinuisse se causam putent , victam suo vitio , non assertorum silentio destitutam . FINIS . CHRISTIAN Reader , I here present thee with a short historicall or Chronologicall Discourse , of the true originall and progresse of Bowing at the name of Iesus ; 1 Ceremony , ( and as some write ) a Duty , much pressed , practised and abetted now of late by some , who though they stile themselves Christians , not Iesuites ; will yet with a Iesuites , and other Papists , monopolize all worship , all bowing to the name Iesus onely , and give none to Christ , from which their very ti●le of Christians is derived What these mens present violent enforcing , propugning of this upstarr Popish Ceremony by preaching , by printing : or what the suspension , silencing or censuring of such as speake , as preach against it , meanes , or whence it springs , I cannot well determine . If it be only a misguided superstitious zeale , arising from meere ignorance of the true originall Popish rise and progresse of this Ceremony ; I hope the ensuing pages will both instruct them whence it sprung , & whither it tends ; and so reforme them . But if it be a wilfull obstinate symbolizing with the Church of Rome , ( whose Images , Altars , Cringes , Crosses , b Bowings to , and turning of Communion-tables Altar-wise , like a Kitching Dresser , not a Table c at which men usually sit round ; bo●h against d our Statutes , Homilies , Articles , & Canons , creepe in apace among us without any publike censure or controll : ) I hope this Treatise , ( which shewes them whose and what they strive for , even for the very spawne , the Reliques of the whore and Popes of Rome , from whom bowing at the name of Iesus had its birth , its breeding as I shall here demonstrate : ) will , if not reclaime them , yet at leastwise shame them , shew whose they are and what they aime at . Wherefore I here submit it to thy pious censure , requesting only thus much from thee ; that as I have written it faithfully with an upright heart , void of all schisme of faction to beat down superstition , Popery , and declare the truth ; so thou wouldest embrace & read it with a love of truth . And if thou canst not contradict it , let * Athan●sius his Maxime be now thy resolution in this case . Quod pessimo initio nititur , in nullo unquam censeri poterit bonum . And so I rest . Thine , and the Truthes , WILLIAM PRYNNE . A short Relation of the true beginning , and progresse , of bowing at the name of Iesus ; necessary for the determination of the present Controversie . POpe Iohn the 20 , who swayed the Popedome about the yeare 1030 : is the first I reade of , that set abroach this Ceremony , of bowing at the name of Iesus : of whom Sir Edwin Sands , in his Europae Speculum , Hagae 1629 page 16. writes thus . By grant from Pope Iohn the 20 , every inclining of the head at the name of Iesus gets 20 , yeares pardon ; a matter in Italy no not this day unpractised . And to grace that Ceremony the more , I have heard sundry of their renowned Divines teach in the Pulpit : that Christ himselfe on the Crosse bowed his head on the right side , to reverence his owne name which was written over it . This is the highest pedegree of this late upstart Ceremony , that I have hither to met with . Petrus Blesensis Arch-deacon of Bathe , who flourished about the yeare 1160 : a Sermo 28 , De Assumptione B. Mariae , hath this ensuing passage . Non frustra consuevit Ecclesia intercessione beatae Virginis affectuosius caeteris implorare , ita quod audito ejus nomine b genua terrae a●●igat ; imopro nominis reverentia quasi mare confragosum sonant vota populorum . And in the margent there is this note . Mariae genua flectuntur . Which passages seeme to imply , that men did then use to bow and doe reverence at the naming of the Virgin Mary : but that they did so at the naming of Iesus , I finde no such authority in this writer . Lucas Tudensis , who wrote about the yeare of our Lord , 1220. Adversus Albigensium Errores , ( c ) b lib. 2. cap. 14. writes thus . Qui humilitate superbiae principem vicit , humilitate nos contra potestates aërias semper pugnare docuit : quod ipse et fecit tempore carnis suae quando non recto capite , sed inclinato emisit spiritum . Inclinemus nos & illi capita nostra , non solum mentis , sed & corporis , laudes & gratias persolventes , qui pro nobis peccatoribus se misericorditer inclinavit . Sed sunt nonnulli qui superbiae spiritu tumefacti , ( de quibus valde dolendum est ) qui etiam cum Gloria , vel Laus Deo recitatur in Ecclesia , contemnunt , aut erubescunt , Regi Regum Iesu * Christo capita inclinare : coram transeunte Cruce , vel Christi Euangelio non assurgunt : in celebratione Missae Sacerdote se ad eos vertente et Dominum annunciante inclinari contemnunt : ad benedictionem Pontificis caput nudare negligunt : et quod omnino nefarium est , et haeresi proximum , cum elevatur corpus Christi à Sacerdote in sacratissimo Ministerio Missae , vel alias refertur , erubescunt vel refugiunt suppliciter adorare . Hoc maximè nonnulli faciunt Curiales , qui consueverunt terrenis Principibus flexis genibus et nudo capite ministrare , &c. Hunc ergo tantae promissionis accepta fiducia totis nisibus collaudemus : illi simplicitate recta humiliemur : illi mentis & corporis capita non verecundemur nudare & inclinare , qui Deus fortis pro nobis infirmis se inclinavit , ut homo infirmus fieret , ut humana firmitas soliditate perpetua firmaretur . A passage which may happily imply , that in those times men did use to bow their heads ( not knees ) to Iesus Christ the King of Kings , who bowed his head for them : But this was not as I take it , at every recitall of his name Iesus , but at the lifting up of the hoast in the time of the Masse , or at the passing by of the signe of the Crosse , as the sence and words import . Sanctus Franciscus , the Arch-Frier , who lived about the year 1230 , in his Litera ad Sacerdotes : hath this ensuing clause . * Salutē in eo qui redemit et lavit nos in sanguine suo : Cujus nomen audientes adorate eum cum timore et reverentia proni in terra ; Dominus Iesus * Christus , altissimus filius nomen illi , qui est benedictus in seculo , Amen . Which implyes an injunction from this Arch-Frier , St. Francis , for adoration of the Lord Iesus Christ at that time , when as his name was mentioned . * Frier David de Augusta : who flourished about the yeare 1240. De 7. Processibus religiosi cap. 11. writes thus . Sunt exteriores caeremoniales observantiae ; ut inclinationes , genuflectiones in horis , pulsationes , et omnes gesticulationes , quibus claustrales utuntur in divino officio , vel alijs , quibus saepe minus virtuosi majorem vim faciunt , quā aliqui perfecti , et magis devoti . Which seemes to imply ; that Monkes in those dayes ( for of them hee writes ) did use duckings and genflections , either to the host , the crucifix , or altar , and it may be to the name of Iesus ; in which ceremonies the lesse vertuous , saith he , were for the most part most devout . These are the onely passages I finde in all antiquity before the Councell of Lions , which give any colour to the use or practise of this Ceremony ; which was never established in the Church , till Pope Gregory the 10. his time ; who in the Popish Councell of Lions , in the yeare 1273 made this Decree . d Decet domū Domini sanctitudo : decet ut cujus in pace factus est locus , ejus cultus sit cum debita veneratione pacificus Sit itaque ad Ecclesias humilis et devotus ingressus ; sit in ijs quieta conversatio , Deo grata● inspicientibus placida , quae considerantes non solum instruat , sed et reficiat . Convenientes ibidem nomen illud , quod est super omne nomen , a quo aliud sub c●●lo non est datum hominibus , in quo salvos fieri credentes oporteat , nomen videlicet Iesu Christi , qui salvum faciet populum suum a peccatis eorum , exhibitione reverentiae specialis attollant : et quod generaliter scribitur ; ut in nomine Iesu omne genu slectatur , singuli singulariter in seipsis implentes ( praecipuè dum aguntur Missarum sacra mysteria ) gloriosum illud nomen quandocunque recolitur , flectant genua cordis sui , quod vel capitis inclinatione testentur . This is the highest antiquity , that any e Papist or Iesuite hath hitherto found out , to justifie their bowing at the name of Iesus . Yet this Constitution bindes men onely , to bow the knees of their hearts , ( not of their bodies ) at the naming of Iesus ; ( and that especially whiles the Masse is acting ) which bowing of the heart , they must testifie , by the inclination of their heads , not of their knees . After this , Pope f Iohn the 22 , about the yeare 1330 : to induce men to the practise of this Popish Ceremony , did , as Salmeron the Iesuite records ; grant 200 dayes of true Indulgence to all who should bend their knees , or incline their heads , or knock their breasts , at the name of Iesus . Therfore it was then no received duty . Since that , about the yeare 1420 , one Bernardinus , a Franciscan Frier , and a Popish g Canonized Saint , a great lover and admirer of the name of Iesus , h did earnestly exhort the people in all his Sermons and publike exhortations , that they would give devotion , bowing and reverence to the name of Iesus , which is above every name , in which every knee doth bow , of things in heaven , and things in earth , and things under the earth : neither is there any other name under heaven given to men , in which they can be saved . This Frier , the better to draw the people to adore and bow to the name of Iesus , i did use about the end of his Sermons , to shew unto them a picture , in which the name IESVS , was written in golden Letters , enclosed on every side with Sunne beames ; or a Glory : which Pictured name the people beholding did most devoutly adore , with bended knees . For which fact of his being complained against by some who maligned his fame , to Pope Martin the 5. this Pope when as he had heard his answer , gave him free liberty , not onely to preach , * but likewise to carry about and shew unto the people this picture of the name of Iesus . From k which patterne of his , all pictures of the name of Iesus both in glasse-windowes , Popish Authours , and Masse-bookes were at first derived . Indeede l Antoninus records : that Pope Martin enjoyned him that he should no more shew this picture unto the people , lest some superstition , or scandall should be raised in the Church by this his novalty : which injunction he obeyed . But Pope Clement the 7. ( as m Molanus records ) at the request of the Friers Minorites , ordained , that all their Order , and the Nunnes of the Order of St. Clare , should use this picture ; and withall he appointed a double great solemne feast , of the most holy name Iesus , ( in which its likely this name was solemnly adored and bowed to ; ) which feast , as Stengelius writes , is most famous through many Churches , and among the common people . This Ceremony , it seems , was not yet so generally received as the Papists did desire : and therefore the Popish Councell of Basil : Anno Dom. 1431. n Sess. 21. Tit. Quomodo divinum o●●icium in Ecclesia celebrandum sit : decreed : That all Canonicall persons , in all Cathedrall and Collegiate Churches , whiles they were saying their Canonicall houres , when the glorious name of Iesus was named , should bow their heads , not knees : The words of which Decree are these . Statuit igitur sancta Synodus , ut in cunctis cathedralibus ac collegiatis Ecclesijs , &c. Horas canonicas dicturi , etc. Cum dicitur Gloria Patri , Filio , et Spiritui Sancto , omnes consurgaut . Cum nominatur gloriosum illud nomen , Iesus , in quo omne genu flectitur coelestium , terrestrium et inferorum , omnes caput inclinent . The Provinciall Popish Councell of Sienna , or Seine , in the yeare 1524. Following the patterne of the Councell of Basil , Decreta Morum , cap. 18. established the use of this Ceremony in all Collegiate and Cathedrall Churches , in the very selfesame words . viz. * Et ut in majoribus Ecclesijs cultus Dei vivi sanctior , juxta majorum 〈◊〉 in melius reformetur : statuimus , ut in Cathedra●●bus ac collegiatis et conventualibus Ecclesijs , horis debitis , &c. Horas autem canonicas dicturi &c. Cum nominatur illud nomen gloriosum , Iesus , in quo omne genu flectitur coelestiū , terresti i● et inferorū , omnes caput ( not genu ) inclinent . And Decreta * Fidei cap. 14 , it drawes this Argument , from this very Ceremonie , to prove the lawfulnesse of worshipping the image of Christ. Et nos quidem non quasi ante divinitatem , ante imaginem prosternimur ; sed illum adoramus , quem per imaginem aut passum , vel in throno sedentem , recordamur . Et dum per ipsam picturam quasi per Scripturam , ad memoriam Filium Dei reducimus ; animum nostrum de resurrectione laetificat , aut de passione mulcet , non majore quid●m idololatriae periculo , quàm cum in nomine Iesu omne genu flectitur , coelestium , terrestrium et inferorum . Quem enim vocabula cursim auribus insinuat , hunc eundem fidelibus oculis imago sedulò repraesentat . Not long after this , the Diocesan Popish Synode of Augusta , Anno 1548 , cap. 23. in more obscure termes , prescribes this bowing , &c. to all Ecclesiasticall persons , not onely at the recitall of the name of Iesus , but of the Virgin Mary too . The Canon runnes thus : Cum autem Deo Opt. Max. Creatori et Redemptori suo honorem , timorem et reverentiam homo tanquam creatura debeat ; multosque videmus ea in re damnata ignavia desides esse ; omnibus Ecclesiasticis personis nostrae Dioecesis districtè praecipiendo mandamus , ut post haec summa pietate Deum ubique et honorent , et timeant , praecipuè vero in templis humiliter revereantur et venerentur . Et quum in nomine Domini nostri Iesu * Christi omne genu coelestium , terrestrium et inferorum flectendum sit ; volumus , ut omnes quotiescunque in sacris Concionibus● aut Missis nomine sanguinis vel corporis Christi , aut Dei genitricis Mariae Virginis fiat mentio , aut quando canticum , Gloria in excelsis , aut gloria tibi Domine , aut Evangelij initium , aut Na●ivitatis Christi ex Virgine , et incarnatio in Symbolo , aut gratiarum actio in praefatione , aut hujusmodi alia in divinis o●●icijs canuntur , vel commemorantur , detec . to capite , genibusque flexis , ante * Altare , vel ut locus tempusque postulaverit , Deo reverentiam exhibeant debitam , et populum ad ejus rei imitationem verbis factisque commoveant atque hortentur . The very next yeare after , the Provinciall Popish Synode of * Moguns or Mentz , under Sebastian the Arch-bishop , Anno Dom. * 1549. cap. 59. which hath this title to it . Missa , quo gestu , et qua devotione audienda : this Ceremony was thus enjoyned . Sedulo commonendus est populus fidelis , Clerici etiam per Praelatos debita animadversione inducendi , ut in celebratione Missarum , adversus tantum mysterium , quantum quisp ; per valitudinem potest , etiam corporis gestu reverentiam quandam adhibeant : videlicet , ut dum in Collectis , pro communi orbis terrarum incolumitate , ad Deum praeces funduntur , ipsi quoque tanquam hujus sacrae Communionis cives , suas praeces cum oratione publica conjungunt , et vultu ad * altare verso , aperto et demisso capite stantes , gestum orantibus convenientem prae se ferant . Pari religione ad nomen Salvatoris nostri Iesu * Christi , similiter ad Evangelium , Magnificat ; Benedictus , Nunc dimitti● , Gloria in Excelsis● Gloria Patri , caeterasque id genus officiorum partes , sic genuum flectione , apertione capitis , ac totius corporis gestu se componant , ut ad ea quae ib● aguntur , animum intendere videantur . The Popish Councell of Rhemes since that , viz. Anno Domini 1583. as * Bochellus records , made this Decree or Canon following : In pronunciatione nominis Iesu , etcùm dicitur versus , Gloria Patri , caput aperiant et inclinent . That in the pronouncing of the name Iesu , and when the verse , Glory be to the Father , was said or read , men should uncover their heads and bow . Which Canon extends not unto women , * who ought not to uncover their heads in the Church ; much lesse to come thither as so many strumpets , with a cut , or broidred powldred haire , as our Viragoes doe of late : Whereas the words of Phil. 2. 9 , 10 , In the name of Iesus every knee should bow : extend to women , as well as men : and rather to womens bowing , ( who in their courtesies bow both their knees full low ) than to mens ; who in their common courtesies or legs at the name of Iesus , or to men , bow * onely one , not both their knees : whereas this text requires every knee to bow ; and so enjoynes the bowing of both knees , not of one alone ; the courtesies of women , not the heads , the caps , or legs of men . The Popish Councell of Aquitan : alias b Concil : Bituricense , the very next yeare following : viz. Anno Dom : 1584 , promulgated this Canon to the like effect . In sine Psalmorum , et ubicunque Gloria sanctissimae Trinitati redditur , omnes consurgant , et in invocatione nominis Iesu , genu flectant : Which may be construed as well of kneeling only in the invocation of the name of Iesus , as of bowing at the pronunciation of the name of Iesus . Besides these severall Popish Councels ; the Sorbonists about the yeare 1540 , from Phil : 2. v. 9 , 10. as Calvin and Marlorat on that text record : began to publish and teach this Doctrine ; that as oft as the name of Iesus should be mentioned , ( as in some Portuasses and Masse-bookes it is repeated * 12 , 20 , & 30 , if not 40 times together ) so often men must bow their knees : for which Doctrine write Calvin and Marlorat , they are more than ridiculous . Plusquam ridiculi sunt Sorbonici Sophistae , &c. See page 5 before . After these , the Rhemists about the yeare 1●82 , in their Notes in their Rhemish Testament , on Phil , 2. v. 9. 10 * sect : 2 & on Apoc : 13. sect . 7. set on this Ceremony in an higher straine , where they write thus . By the like wickednesse the Protestants charge the faithfull people for capping or kneeling , when they heare the name of Iesus , as though they worshipped not our Lord God therein , but the syllables or letters , or other materiall elements , whereof the word written or spoken consi●teth : and all this by sophistications to draw the people from due honour and devotion toward Christ Iesus , which is Satans drift , by putting scruples into poore simple mens mindes , about his Sacraments , his Saints , his * Crosse , his Name , his Image , and such like , to abolish all true Religion out of the world , and to make them plaine Atheists . But the Church knoweth Satans cogitations , and therefore by the Scripture and reason , warranteth andteacheth * all her children to doe reverence whensoever Iesus is named , because Catholickes * doe not honour these things , nor count them holy for their matter , colour , sound and syllables , but for the respect and relation they have to our Saviour ; bringing us to the remembrance and apprehension of Christ , by sight , hearing , and use of the same signes , else why make we not reverence at the name of Iesus the sonne of Sirach , as well as at Iesus Christ. And it is a pittifull case to see these prophane subdeties of heretiques to take place in religion , which were ridiculous in all other trade of life . When wee heare our Prince or Soveraigne named , we may without these scruples doe obeysance . But towards Christ it must be superstitious . And here it is much to be noted , that the Protestants pulling downe the * Image of Christ out of all Churches , and the signe of the Crosse from mens foreheads , and taking away the honour and reverence of the name of Iesus , doe make roome for Antichrists Image , and marke , and name . Thus the Rhemists , whose steps and genius the moderne Protestant advocates and Patrons of bowing at the name of Iesus , doe follow to an haires breadth ; though Dr. Fulke , in his Answere to the Rhemish Testament , Notes , on Phil. 2 , secti● 2 and on Apoc : 13 , sect ; 7. Dr. Whitaker in his Answer to William Reinolds the Rhemist : Cantabrig● 1590 , p : 398 , 399. Mr. Cartwright in his Answer to the Rhemish Testament * Notes on Phil : 2 , sect : 2. Dr. Willet in his Synopsis Papismi , Century 2 , Error : 51 , Dr. Aytie in his Lectures on Phil : 2. 9 , 1● . And above all other , that Reverend Father of our Church , Gervase Babington , Bishop of Worcester , a professed enemy to this Popish Ceremony , In his Exposition of the Catho like Faith ; in his Workes in Folio , London , 1622 , part 2 , page 195 , 196 , 197 professedly condemne this Doctrine , this Ceremony of theirs , as a grosse ridiculous Popish Errour : which is no wayes grounded on Phil : 2 , verse 9 , 10. as all these : together with Pareus , * Commentarius in cap : 14 , ad Romanos , vers . 11. Col : 1475 , 1476 , 1477. Ioannes Brentius in his * Explicatio in Epist Pauli ad Phillip : c : 2 , v : 9 , 10. Ioannes Piscator , * Scholia in cap : 2 , ad Philip : v : 9 : 10 : pag : 1166. and Obser : 6. ex vers : 10 , p : 1162. to omit all others formerly quoted , doe largely prove . Since these , I finde some private Popish . Authours , ( especially the Iesuites , who deriving the stile of their Order from the name of Iesus , doe most stickle for this bowing at the name of Iesus ; ) who have * written in defence and patronage of this Popish Ceremony : As namely one Alphonsus Salmeron a famous Iesuite : who in his Workes at large : Tom : 1 , Prolegomenon . 24. De Dignit . et Majest . Evang : p. 387 , 388 , writes thus . That certaine Popes of Rome , ( and among the rest , * Pope Iohn the 22. who granted an Indulgence for 200 dayes to all who should either bow their knees , or incline their heads , or knocke their breasts at the name of Iesus ) have taught , that men are to bow their heads or knees at the naming of Iesus to represent the great humiliation and ex●●inition of Christ : and that a certaine Monke was cuffed by the * Divell for omitting this bowing , &c. And Operum Tom : 3 , Tract . 37. Vccatum est nomen ejus Iesus : p : 335 , he records ; That the name of Iesus is worthy all worship , genuflection and adoration , in which name Paul would have every knee to bow both of things in heaven , and things in earth , and things under the earth . For this name , whether it be pronounced with the mouth , or heard with the eare , or * where ever it is written , painted , or ingraven , is worthy divine worship ; not for the bare word , writing , or picture it selfe , but for the signification of it : as * the Crosse and Image of Christ are deservedly adored with the worship of Latria , for the type and mystery represented in them . &c. The same Doctrine we shall finde in Comelius a Lapide a Iesuite , in his Commentary on Phil. 2. 9 , 10. and in Carolus * Stengelius De SS . Nomine Iesu , cap : 23. where he quotes this text of Phil. 2. 9 , 10. and the Decree of Pope Gregory the 10. informing Protestants : ibid : p : 125 , 126. that Papists honor not the Letters , syllables or sound of the name Iesus , but the thing contained and signified together with the sound and syllables : But some , saith he , may say : Why doe we bow at the name of Iesus , rather than at the name of Christ ? I answer , because Christ is not a proper name , but a declaration of Christs kingdome and power : But * Iesus is a proper name , which he hath bought with his great paine , and hath received as a reward of his labour . For although this name were imposed on him in his very Circumcision , and promised to him in his conception , yet both these were done , because he ought to doe that in his time , which the name doth signiie ; to wit , to save his people . Paul therefore affirmes , that this name was given to him , because he actually performed this with his great paine . Phil : 2. He humbled himselfe , therefore God hath highly exalt●d him , and given him a name above every name : that in the name of Iesus every knee should 〈◊〉 , &c. Therefore this most honourable name is given , because he merited it . * The name it selfe is thus honoured , because bee hath merited it . As oft therefore as we Catholickes honour the name of Iesus by bowing the knee , so oft we give unto him due and deserved honour , which he hath merited with a great price , so oft wee doe that we might and are bound to doe ; not onely 〈◊〉 of cong●●ity for the greatnesse of the benefit conferred upon us , but also out of debt , by reason of the will and precept of the eternall Father ; who hath therefore given this name unto his Sonne , that * in this name every knee should ●ow , that all should worship this name , and in worshipping should confesse , that Iesus is in the glory of his Father . But as oft as the heretiques ( who utter and heare this name without any reverence , because they have not the holy Ghost ) doe not worship this name , as oft as they refuse to bow and worship ; as oft as they decide others who worship and bow the knee unto it ; * so oft they violate the precept and will of God the Father ; so oft they doe injury to God the Some , and deny him his due honour ; so oft they contradict the Apostle , so oft they scandalize , or rather decide the Church of God : Finally , so oft they d●e acceptable service to the Divell , * who hath in an especiall manner taught them this , and by them doth 〈◊〉 this impiety unto others . This 〈◊〉 much more to this purpose doth this Benedictine Fr●er , Stengeli●s , write : which I thought good in part to transcribe , because its verbati●● the same with Mr. Widdowes , and other late Protestants writings , and * Sermons to this purpose ; betweene whom and these , there is now no difference at all in this point of ●●●ing 〈◊〉 the ●●●ing of Iesus , for ought that I can finde ; and so they are both accorded . Finally , ●●●sseby * Richardus Hampole his Booke De 〈◊〉 nominis Iesu with ●●●dry other Popish Authours , who have written largely of this subject , and found out many * absurd , ridiculous , cabalisticall conceits and mysteries in the very letters of the name Iesus , to draw more reverence and bowing to it : The Popes , the Church and Priests of Rome , to advance this Ceremony the more , a have inserted this notable prayer for the bowers at the name of Iesus , into the Masse of the name Iesus : ( for which very name they have a particular Masse , and Psalter , as they have a Feast : ) God , who hast made the most glorious name of Iesus Christ thy onely Sonne amiable with the chiefe affection of sweetnesse to thy faithfull ones , and dreadfull and terrible to evill spirits , mercifully grant , that all those who devoutly b worship this name of Iesus on earth ; may receive the sweetnesse of its holy consolation in this present world , and in the world to come may obtaine the joy of endlesse exultation and blisse in heaven , by the same our Lord Iesus Christ thy Sonne . The benefit of which Masse-prayer , our moderne Advocates for bowing at the name of Iesus , with all their zealous Proselites , may doe well to claime . This is the onely true gennine Pedegree and progresse of this much pressed Duty , and admired Ceremony , of bowing at the name of Iesus , that I in my poore reading can finde in all antiquity . If better , graver , or more learned Heraulds can derive its Parentage higher , ( as * some have vainly endeavoured , to deduce it from the Fathers , and the constantpractise of the Primitive Church ; when as I am confident upon good inquiry , that there is no one Father , no ancient Writer extant , to prove or warrant what they write , as the examination of their c alledged testimonies will at first discover , ) I shall be willing to be corrected and instructed by them . But if they must needes concurre with mee in this its Popish Discent , which I have here set downe ; ( as I presume they must , since Popish Priests and Iesuites , who have beene most inquisitive in discovering its originall , have raised it no higher than the Popes I have recited : ) let them now at last for very shame ( unlesse they intend to turne professed Iesuites , and open Champions for the Romish whore , ) contend no more for such a Duty such a Ceremony , which had no other Father , but the forenamed Popes ; no other Mother , Nurse , or Midwife , but the Antichristiā Church of Rome , with whose Popish Ceremonies , Reliques , Altars , Images , Crucifixes , Genuflections , Bowings and such like idolatrous , d superstitious , ridiculous Rites , which get ground apace upon us ; the reformed Church of England , with all her faithfull Bishops , Ministers , Members , ( especially since the prodigious , unparalleld hellish Powder-plot ) should stand at everlasting defiance ; for feare e God give us over to strong delusions to beleeve her impious lies to our damnation ; and then showre downe his long-threatned judgements on us , ( of which the late revived Plague , and feared Famine , should now in time admonish us ) to our eternall ruine . What therefore Tertullian writes of Stage-playes , ( which had the very Divell himselfe for their originall Authour , as he , with * others largely proves , which should cause all Christians , who in their very baptisme have renounced the Divell and all his workes , &c. for ever to abandon them : ) f Facit ad originis maculam , ne bonum existimes quod initium à malo accepit : the same shall be my conclusion in the point in question ; Bowing at the name of Iesus , had its originall , growth and progresse from the Antichristian Popes and Church of Rome , who propagated it by their Indulgences , g to justifie their idolatrous bowing to Images , Crucifixes , Hosts and Altars , as I have fully manifested in the premises : therefore proceeding from such a putr●d fountaine , such an impure Parentage , no pious Protestant , I dare say , can repute it good , much lesse praise-worthy . h Oderis itaque Christiane , cujus auctores non poteris non odisse . FINIS . Errata , and Omissions . COurteous Reader , I thought good to admonish thee of one grosse omission , which through the Printers carelesnesse hath happened in the 36. page , line 1. betweene idolatrous too ? and Francis de Croy , &c. which because it interrupts the Discourse , I shall request thee instead of Francis de Croy , &c. to reade as followeth . Bowing at , to , or before Altars , how highly soever some men esteeme it , had its originall from idolatrous Pagans : who , as they a danced and stood round about their Altars when they sacrificed ; in which , on which , or at leastwise by and over which , the b Images of their Idols were placed or ingraven ; ( in imitation of which , most Popish glittering Altars have their gaudy Crucifixes , Saints , or Images standing on them , neare them , over them ; to intice the people to bow downe unto them : when as God commanded all his Altars , to be made of nought c but earth ; or of unhewen stones : ( not polished , graven marble , golde , or silver : ) without any images or curious sculptures ; the better to keepe the people from bowing to them , or before them ; to which more d rich materialls of silver , gold and pearles , set out by art , might easily induce them ; ) so they likewise honoured their Altars with cappe and knee , e bowing downe unto them , yea war shipping , praying at them and before them . Whence God enjoynes the Israelites . [ Exod. 34. 13. Deutr. 7. 5. c : 12 , 3. Iudg. 6. 25 , 26 , 28 , 30. 2 Kings 11. 18. 2 Chron : 14 , 3 , c. 30. 14 , c. 32 , 12. c. 33 , 15 , & 34 , 4 , 5 , 7. Isay 36 , 7. Hosea 8 , 11 , & 10. 1 , 2. ] to throw downe and quite demolish the Altars and Images of these Idolaters , ( which the good Kings of Israel did accordingly . ) not onely because they sacrificed on them , but because they also worshipped and bowed to them , and before them : As Exod. 20 , 4 , 5 , 23 ; 24 , 25. c : 23 , 24 , c : 34 , 13. Levit. 26. 1. Deutr. 7. 5. cap : 12 , 2 , 3. 2 Kings 11 , 18 , c : 18. 22. 2 Chron : 14 , 3 , 5. c : 28. 24. 25. c : 30 , 14. c : 32 , 12. c : 34 , 4 , 5 , 7. Isay 2. 8 , 9. c : 17 , 8. c : 36 , 7. Hosea 10. 1 , 2. Acts 17 , 23. 2 Chron : 25 : 14. compared together : incomparable Dr. Rainolds , De Roman●e Ecclesi● Idololatria , l : 2 , c : 3 , sect : 46 , p : 431 , 432 , Francis De Cr●y in his first Conformity , cap : 24 , with others testifie . Then reade as in the Copy . Other materiall Omissions and Errataes there are , which because they are already corrected , I here passe by , informing thee onely of one thing worth thy observation : To wit , that it appeares expresly by Levit : 1 , 11 , 16. Exod : 20 , 26. c : 26 , 35 , c : 40 , 6 , 7. 26 , to 34. Iosh : 22 , 10 , 11 , 2 Sam : 24 , 18 , 25. 1 Kings 6 , 22. c : 8 , 64 c : 18 , 32 , 35. 2 Kings 11 , 11 c : 12 ; 9. c : 16 , 14 , c : 1 , 5. c : 23 , 12 , 2 Chron : 1 , 6. c : 5 , 12. c : 15 , 8. c : 33 , 4 , 5. Psal : 26 , 6. Isay 19 , 19. Ier : 11 , 13. c : 17 , 2. Ez●ch : 6 , 4 , 5. c : 8 , 5. c : 9 , 2. c : 40 , 47. Ioel 2 , 17. Matth : 23 , 35 , that both religious and idolatrous Altars heretofore , did not stand Eastward , nor yet at the east and of their Temples against a wall , at Popish Altars , and some Communion-tables turned Altar-wise , now doe 〈◊〉 Northward , or Southward ; either before the d●●●es , or in the Court , the porch , the entrance , the body , or middest of their Temples ; and that in such a manner , as men might have space enough either to stand , or walke even round about them . And hence I suppose our f Common-Prayer-Booke , our g Canons , h & Qu. Elizabeths Injunctions , expresly order : That all our Communion Tables , when the Sacrament is administred ; shall stand , ( not in the East end of the Chancel Altarwise , * with one side against the wall , where some unconformable over-Conformists have lately hedged them in ; for which an Inditement lies against them upon the Statute of 1. Eliz. cap. 2. besides other Ecclesiasticall Censures by their Ordinary : ) but in the body of the Church or Chancell , so as the Communicants may place themselves round about them . Men usually i sit round about their Tables at meales : yea k Christ himself & Apostles sate round the Table when he instituted this his holy Sacrament , as all the Evangelists witnesse , and so should we doe too . VVhich I observe the rather , to controll the irregular practise of some ignorant Popish Innovatours : who against the expresse command both of our Common-prayer-booke , Canons , Injunctions , yea the very practise of Christ , his Apostles , and of the Church before & since their time ; dare turn Communion-tables into Altars , ( though we have now none else but l spirituall Priests and Sacrifices , and so no Altars , but one spirituall Altar , which is Christ : ) or at leastwise place thē Altarwise , against the wall and East-end of the Church , even when the Communion is administred . VVhich uncanonicall practises I hope they will now reforme ; or else I trust our Bishops in their Consistories , or in their default , our Iudges and ●ustices in their Sessions , will legally proceede against them ; and against those who set up Images and Saints Pictures in our Churches , contrary to the express Statute of 3. E. 6. c. 10. the Homelies against the perill of , 〈◊〉 ●●●●blished by the 22. and 35. Articles of our Church , and by the Statute of 13 , Eliz. c. 12. which confirmes our Articles , as the undoubted Doctrine of the Church of England , and so by consequent our Homilies 〈◊〉 contrary to Qu. Eliz. Injunctions , Injunct . 2 , 3 , 23 , 25. and the Articles to be enquired of in Visit●tions , set forth in 1559. Artic : 2 , & 45 All which expresly command all Images , * Crucifixes , Shrines , Pictures , Paintings , Candlestickes , Bundles and Rolls of waxe , and all other Monuments of f●ined Miracles , Pilgrimages , Idolatry and Supersticion , to be taken away , defaced , destroyed , and utterly extinct , so that there remaine no memory of the same in walls , glasse-windowes , or elsewhere , neither in Churches , nor private houses . Yea contrary to the Statate of 3. Iacobi chap. 5. VVhich as it enacts : * That no person or persons shall bring from beyond the seas , nor shall print , sell , or buy any Popish Primmers , Ladies Psalters , Manuels , Rosaries , Popish Catechismes , Missalls , Breviaries , Portalls , Legends and Lives of Saints , containing superstitious matter , printed or written in any language whatsoever , nor any other superstitious bookes printed or written in the English Tongue ; upon pain of forfeiture of 40 shillings for every such booke . ( A law that needs due execution now , when so many of these Bookes are brought over into England every * Mart , and sold publickly almost in every shop without controll : ) soit authorizeth Iustices of the Peace , Majors , Baylifes , and other chiefe Officers in their liberties , to search the houses & lodgings both of convicted and suspected Recusants for such books , and reliques , and to deface and burne their * Altars , Pictures , Beades , and Crucifixes , as the very Reliques of Popery and monuments of Idolatry : All which our Church , our State , thus abolishing and condemning , I hope they will speedily inflict such penalties on all those Popish agents who now endeavor to reduce thē , as their offence demerits , and our Lawes prescribe . FINIS . Notes, typically marginal, from the original text Notes for div A10188-e240 a Mendax fama noces . Propertiu●l . 4. Eleg . 2. p. 191. b Players and Playes , ( whom both Fathers and Pagan Authors rightly stile , the plague of soules ) remove in times of pestilence from infected places where they have brought a plague , to places not infected . * This is Mr. Widdowes 2. Booke . c Mark. 12. 42 , 43. d Acts 26. 24. * He hath been once or twice distracted . * So have I beene enformed , that he had the perusal of it . * Pag. 71. 72. * I heare that Mr. Widdowes was very angry with Mr. Page , for crossing out so much of his book as he did . Notes for div A10188-e1380 a This is thri●● repeated ; page 5 , 60. and 68. lest Dulman his reader should forget it ; and at last he prints it in hls Errata too , that all might know it is but a trebl● Errour . b Yet himself in his Errata confesseth it to be an Errour . * This himselfe acknowledgeth in his Errata , under which Title his whole Confutation ( which is nothing else but a Chaos of all-compacted Errours ) may be most aptly placed d See Sexti Decretalia Paris . 1507. fol. 187. the Edition which I follow . e Quoniam sunt in Dominica die quidem ad orationem genua flectentes , & in diebus Pentecostes , placuit de hoc sanctae & magnae Synodo , cunctos in omnibus locis consonanter et consenti . enter stantes Dominum ora● redebere , Surius Tom , 1. p 347. f For pag. 687 Edit . Coloniae Ag●ip : 1606. the Edition in Oxford Library , which Mr. Widdowes ( who hath converted all his bookes into good liquor ) followes . * For page 53. 54. Edit Parisiis 1608● in Si● Thomas Bodlies Library . g Of which custome , with the reason of it , you may reade , Concil . Carthag 6. Can. 20. Concil . Constanti●op . 6. Can 90 Concil ●utenens● sub Car. magno , Can. 37. Gratian. Distinctio 3. Iustin Martyr , Explie . Quaest. Christ. ● Gent. positarum . Quaest. 115. Hierom. adver . Luci●erianos , c. 4. And these prayers were stiled Stationes . Tertu●●d Vxorem , cap. 3. &c advers . Psychicos lib. * Page 1. line 〈◊〉 * Which Church , the first reformers of our Church , and all our godly Martyrs highly magnified , especially for her Orthodox Doctrines , how ever some contemn● and hate her now . * Yet even a foole when hee holdeth his peace , is counted wise , Prov. 17. 28. * Est vir ftultus , inconsultus , expers ratione , mente captus & deceptus , &c. * Mr. Widdowes hath bin once , and most say , twice distracted ; and would you not think so by his writing ? therefore by this definition hee is twice a Puritan . * See Iohn Whites Way to the true Church , sect . 4. num . 19 , p. 141 who writes , that Papists are the Puritans . * See his Appeale to Caesar * See his Confutation , pag. 2. * The reason of this Quere I have now added ; with the reasons of the two ensuing Queries . * This himself acknowledgeth ; p. 84. l. 28 , 29 , 30 , 1. Notes for div A10188-e4050 * Prov. 14 , 16. The foole rageth and is confident . 1 Page 21 , 23 2 Page 21. 3 Page 28. 4 Page 28. 5 Page 31 , 32 6 Page 32 , 41 * These Errataes I could not correct for want of figured pages in my Appendix . * Coloniae A. grip 1616. Tom. 1. p. 1. to 52. * Basiliae 1565. * See his p. 21 l. 14. * See his p : 68. l. 16. * Page 322. * See ibid. fol. 184 to 192. * See his pag 1. line ult . * And the Lecturer of Lincolnes Inne . * See the Conference at the Tower , &c. London 1583 , the fourth daies Conference . a Yet when this Psalm was penned , there was no Sacrament to kneele at , much lesse to adore . b I thought procession had not beene so ancient . c It seemes the Saints shal weare surplesses in heaven . d See his Rationale Div. Offic. e See his page 1 , l ult . f Page 2 , l. ult , it s his owne phrase . g See his p. 29 l. 19. h But that at the severall namings of Iesus in time of Divine service every knee or head shal bow , cannot bee found or spelled out of this Text. i So the originall Fathers , and most Latine & English Translatours reade it . See my Anti-Arminianisme , p. 192. * The 12 day of October last I heard Mr. Widdows read prayers at 8 of the clocke at night in St. Martins Church in Oxford ; and though he read all the prayers standing , yet hee never so much as bowed his head or knee at the name of Iesus , ( which he pronounced with a Stentorian voice ) neither in the chapter , Creed , not Collects . * In nomine Iesu● , &c. is never translated , at the name of Iesus in any place of Scripture else . See Acts 2 , 38. c. 7 , 6 , c 4 , 18 , c. 5 , 40 , c. 8 , 16 , c. 9 , 27 , 29 , c. 1● , 18 1 Cor. 5 , 4. Eph. 5 , 20 , Col 3 , 17 2 Thess , 3 , 6. Why then should it be thus englished here , when as it is hardly sence , or English , as these insta●cestestifie . * see Mat , 1 , 16. Luke 2. 11. 26. Acts 18. 5. 1 Cor. 1. 13. * See Artic : of England 3 , 4. of Ireland 30. accoidingly . a 1 Cor. 1 , 17 Gal. 6 , 12. 14. Phil. 2 , 18. Col. 1 , 7 , 20. not Iesus his Crosse * See Acts 17. 3 , c. 26. 22 , 23. * Not Iesus . b See the Collects on Easter day which begin thus , Christ ( not Iesus ) is risen againe , &c. & Artic. 4. * A good Cōment on Phil. 2. 9 , 10 , 11. * See Article of Ireland 19. * Witnes the common phrases in the new Testament ; Iesus Christ , Christ Iesus , and the like . * See 1 Pet. 2 21 , 22 , 23. d 1 Pet , 4 , 13 14 , c. 5 , 1 , c. 2 , 21 , c. 3 , 17 , 18 , 2 Cor. 1 , 5 , 6 , 7 Col. 1 , 24. & Acts 26 , 22 , 23 * Cal. 6 , 12. Lest they shold suffer persecution for the Crosse of Christ. e Acts 4 , 26 , The Kings of the earth stand up , &c. against the Lord and against his Christ. * See Eusebius , Sozeman , Baronius , the Centuries ; Tertulliani Apolog & Plin , Epist , l : 10 , Ep : 97. f Page 36 to 42. g It seemes by this , that the name of Iesus did onely die , and suffer for us , not his person ; or else his name together with his person h 1 Cor : 1 , 13. i Dr : Whitakers Answer to will : Raynolds p : 399. k Irenaeus advers : Haereses l : 1 , c : 25. Epiphanius contra haereses , Haeros . 28. Baroniu● , & Spondanus , Anno 60 , sect . 2 , Anno 97 , sect . 7. & the Centuries , 11. * See Athanasius , Hila●y , Nazienzen , Basil , Epiphanius Eusebius Pamphilus , Socrates Scholast . and others in their workes against the Arrians ; & Baronius , and Spondanus , Anno 318. sect . 9. accordingly . * Bp. Andrews , Stengelius , Mr. Widdows , with others , in their places quoted in my Appendix . l Page 37. m Page 37. * And so are they : Acts 4 , 10 12. a place much stood upon in this controversie . l See Bp. Babing tons Exposition of the Catholicke faith p. 196 , 196 , 197. where this point is excellently proved . m Bp. Andrewes p 475 , &c. Salmeron Tom. 3 , Tract . 37 n Bp. Babington : qua l. o Acts 4 , 26 , 27. c. 10 , 38. Heb. 18 , 9. Psal. 45 , 7. 8. Luke 4 , 18. Isay 62 , 1. p Mat. 1 , 21. q Mat 1 , 16. Luke 2 , 11 See Argument 4. Yea Christs unction authorized , enabled him to be a Iesus , a Saviour , a King , &c. * See Iosephus Baronius , Nicephorus , Epiphanius , & others . r Iesus proprium nomen est assumptae carnis ; Christus est nomen dignitatis . Beda Exposit , in c. 1 , Mat. Tom. 5 , Col. 1. Hoc nomen Iesus significat solam naturam humanam , sed hoc nomen Christus dat intelligere utramque naturam , in que intelligitur Divinitas ungens , & humanitas uncta . Aquinas 3. parte , Quaest. 16 , Artic. 5 , & Quaest. 17 Artic , 1. See Ire●aens l : 3 , c. 20 & the second Article of our Church accordingly . * See Bishop Babingtons Exposition of the Catholicke faith , p. 196 , 197 , accordingly . * Yea Saturnius , Carpocrates , Cerinthus , Marcus , Marcion , Cerdon , Apelles , Theodotus , the Ebionites , Samosatenians , Nestorians , & other hereticks ; are reprehended by the Fathers , for denying the Deity , the humanity , the two natures &c. of Christ , ( not Iesus . ) See Tertul. De Praescript . advers . Haereticos : Irenaeus , & Epiphanious advers . Haereses ; Augustine de Haeresibus ; Eusebius , Nicephorus , Sozeman , Theodoret , Baronius , the Centuries , & other Ecclesiasticall histories ; and Mr. Rogers analysis on the second Article of our Church , Propos. 1 : therefore it was the most knowne name of our Saviour . See Rom. 15 , 19 , 20 ; 1. Cor. 1 , 23 , c. 10 , 4 , 16. Col : 1. 27. c. 2. 8 ; yea the name of our Saviour as he is God , though some absurdly , if not heretically deny it . * These subsequent texts doe lively discipher the power and kingdome of Christ , by his name Christ , not Iesus s Rom. 1 , 16 t 1 Cor. 1 , 23 c. 2 , 2. u Ephes : 3 , 8 x Phil : 3. 7 , 8. y Phil 1 , 23. * This all their Indexes testify in which Christus , is 20 times and more recited for one Iesus . * Articles of England , Artic 2 , 3 , ● , & Artic. of Ireland 29 , where our Saviour is alwayes stiled Christ , but never Iesus . * Rom. 6 , 4. 1 Cor : 1 , 17. Ga● : 3 , 27. a 1 Cor. 10 , 16 b 1 Cor. 4 , 1 2 Cor. 11 , 13 , 23. Col , 1 , 7. 1 Thes 2 , 6. c Gal. 1 , 10. c. 6 , 6. Col. 4 , 12. d 2 Cor. 5 , 19 , 20. e 1 Cor. 4 , 15. f 2 Cor. 2 , 14 15. g 2 Cor. 8 , 23 , 5. * See p. 20 , 21 22 , 23. * Ephes. 5 , ● , 25. e Phil. 3 , 7 , 8. f Phil : 1 , 23. * Euseb. de vita Constant. l. 1 , cap : 25. Baronius & Spondanus , Ann● 312 , sect : 4 * Luke 1 , 47. c. 2 , 11. Iohn 4 , 42. 2 Pet : ●● 1 , 11. 1 Iohn 4 , 14 Acts 5 , 31. c. 13 23. Eph. 5 ; 23 Phil. 3 , 20. 1 Tim. 4 , 10. Tit. 1 , 4. c. 2 , 13 c. 3 , 4 , 6. * See his p. 1 , l. ult . * This he , and his Pupills oft reported , when I was resident in Oxford . g Page 19 , 75 76 , 88 * See Dr. Willet & Pareus on Rom. 14 , who quote Origen against this litterall bowing at the name of Iesus . * See here p. 7 , 8. * The words of which Co●cell are these , Si quis audet dicere assumptum hominem coadorari cum Deo verbo oportere , &c. ac non potius una adoratione veneratur Emmanuelem vnamque ei glorificationem dependit , anathema sit . Surius Con. Tom. 1 , p. 606 , 607 , Can. 8. a Our English Bibles , doe all expound Phil : 2 , 9 , 10 , by Isay 45 , 23. & Rom : 14 , 10 11 ; and so doe all Exposstours too . If then Phil. 2 , 9 , 10 ; that in the name of Iesus every knee should bow , &c be the same with Isay 45 , 23. & Rom. 14 10 , 11 ; As I live , saith the Lord , or , I have sworne by my selfe , &c , that unto me every knee shalbow , as all Commentators acknowledge ; the to bow in the name of Iesus , is nothing else but to submit , or bowe to Christ himself , or to the power and scepter of Christ , as God , as Lord , & Iudge of all ; & not to bow at every severall recitall of his name Iesus ; a ceremony not heard of in the primitive Church , not yet universally received in all moderne Churches : and therfore not the bowing of every knee intended in these Scriptures . b Page 5 , 60 , & 68 , & his Errata too . c Mat. 1 , 16 , 21 , 25. d Hee applies that to the name , which the Scripture attributes onely to the person of Iesus , whose person , merits , offices , and intercession onely save us , not his name Iesus , as this Clerke dath dreame . * See v. 3 , 5 , 8 , 11 , 17 , 20. f See page 18 g See my Appendix . h Errat autē is qui a via quam Patrum electic monstravit a berrat : Hormise●● Papae Epist. ad Possessorem . Bib. ●P . T. 6. pars 1 , p : 375. i See p : 1 , 6 , 7 8 , 9 , 10 , 29 , 30 , 31 , 39 40 , 42 , 44 , 45 , 55 , 56 , 57 , 58 , 60 , 67 , 68 , 70 , 74 , 78 , 79 , 80 , 83 , 86 , 89 , 90 , where hee thus railes outright against me , and all that bow not at the name of Iesus . * See Dr. Field , Of the Church Booke 5 , chap. ●● , reimprinted at Oxford , 1628 , accordingly . * 18. a 〈…〉 b 〈…〉 c 〈◊〉 the 〈◊〉 of idelatry , and of the time & place of prayer , p● 31 10 d 3 Edd 6. c. 10. e Canons , 1571. p. 19 , Canons , 1603. Can : 82 ; See Arti : 22 , Artic. of I●eland , 53. f Iewel , Morton , Tyndall , Barnes . Willet , Raynolds , Ormerod & others g The Homily against tho perill of Idolatry , part 3 , page 41 , to 76. & p. 131. Ormerod his picture of a Papist , p. 1. to 15. and so all Protestant Writers on the 2. Commandement , from these words , Thou shalt not bow downe to them , &c. See 2 Chro , 25 , 14. * See Tho : Beacons Reliques of Rome c : 24 , fol : 82 , when Altars first came in , & Dr. Raynolds , & Fran cis de Croy , in their quoted places . * Coloniae A●g●ip . 1618. f Condemned by the Clu●hof●ng● land See my Appendix ; the two last pages : Honuly 3. against he Perill of Idolatry . p. 47. Hom : 2 , of the time & place of Prayer p : 131 , Thomas Beacons Romes Relicks c. 81 , 82 Bishop Babington , Notes on Exod 20 , & 27 , p : 279 , 307. Dr Willets Synopsis Papismi , Century 2 , Error . 53 , 54. The 82 Canon Francis de Croy his 1 Conformity , cap : 24. Pelichdorfius contra Waldenses cap : 24 , Bibl. Patrum , Tom : 13. p. 325 , 1 , Ed : 6 , c : 1 , & 1 Eliz. c : 2 ; condemnes them likewise : by vertue of which , and of E. 6 , c 10 , the late erecters of Altars , and Images may ●and ought to be indicted and punished , to avoid the new incroachments of Idolatry . g See those here above quoted h His Collection of ●rivate Devotions , p : 292 , when wee are prostrate before the Altar . i Acts 2 , 33 , 34 , c : 7 , 56. R● . 8 , 34 Psal : 110 1. Eph : 1 , 20. Col. 3 , 1. Hebr : 1 , 3 , 13. c : 10 , 12. cap. 12. 2. 1 Pet 3 , 22. k Psa. 103 , 19 Psal. 11 , 4. Isay 66 , 1. Acts 7 , 49 , c : 17 , 24. l Ephes : 3 , 17. Gal : 2 , 20. Isay 57 , 15. Rev : 3 , 20. m Mat : 12 , 28 Luk 1 , 33. Col : 3 , 15. * And yet out obsequious superstitious cringers bow unto it then . n 1 Cor : 11 , 24 , 25 , 26. o 1 Cor : 11 , 24 , to 30. Iohn 6 , 47 , to 64. And who ever worshipped or bowed to his meat , or table ? p Eph : 3 , 17. q 1 Cor : 11 , 25 , 26 , 27. r See the Rhemists notes Phil : 2 , sect . 2 ; & William Reynolds ibid. s Mr. Perkins , of divine and religious worship , vol. 1 , p : 701● Dr. Whitakers Answer to W. Reynolds , p. 398. * August . Epist. 50 , Bp. Babington Notes on Exod. 27 , p. 307. See my Appendix accordingly , and the Authours there quoted . t Luke 22 ; 30 , 1 Cor. 10. 21. u August . dverbis Dom , secundum loannem Serm. 46. Tom. 10. p. 223. Walafridus Strabo de Rebus Ecclesiasticis lib. cap 4. Bib , Patr. Tom. 9. pars 1. p 954. &c 19. p. 955 : Dr. Willets Synopsis Papismi Cent. 2 , Error 53. p. 496. Bp. Babington , Notes on Exodus c. 20 & 27. p. 279 , 307. Euseb : Pamp : Eccles. Hist 1. 10 , c. 4 , p. 204. * See the Rubrick before the Communion , Canon 82. Qu. Eliz , Iniunctions neere the end . & my Appendix . v Mat : 26. v. 59. to 64. x Mat 27. 33. Mar. ●5 , 22. y Mat. 27. 42. Heb. 12 , 2. z Mat. 26. 27. 28. * Which answeres his Allegation , p. 78. * Not falsified and corrupted , as hee writes , p. 50 , 60 & 68. * Ibid , hath reference to the same Tome of Bibl Patrum , quoted before it . * Editione Duaci , 1577. * Quibus insitum Christi nomen , quod est supra omne nomen , hanc deberi venerationem facit , ut non possit a credente contemni . * Sede a dextrismeis , donec mundi finis & consummatio venerit , & mittam te iudicem vivorum & mortuorum ; & tunc flectet omne genu super-coelestium terrestrium , & inferorum , potentiaetuae , tuique inimici pro● sternentur velut calcandum scabellum pedum tuorum , & reddes unicuique secundum opera sua . Haec veritassic interpretatur & exponit , simodo velis assentiri & approbare . Ibid. * Nomen Domini in lo●co isto ( scilicet Phil : 2 , 9 , 10 ) proredebemus intelligere : ta●en non abhorret a vero , sidixerimus , in nomine Do●ini , posseintel●●●● in praecep●●● 〈◊〉 * Dum dicit fancta fanctis ; populus vicissim clamat ; Vnussanctus , unus lesus Christus in gloria Dei Patris ; Quod a Paulo scriptum resonabit in extremo die , quando Iesu flectetur omne genu , & omnis lingua confitebitur . &c. * Coloniae Agrip . 1606. * Opera . Venetiis 1571. * Francosurti 1548 , fol , 54 , to 58. * Scholia in Epist , ad Phil. c. 2 v 9 , 10. Herbornae 1616 , p. 1160 , 1162. * Editio 2 , Roterodami , 1622. * In nomine , not ad nome● thus all the recited Authours reade it . a This is the generall Interpretation of all the Fathers and Ancients , and so our Church in Te Deum laudamus , doth seeme to interpret it . b This is the received Exposition of all moderne Expositours . * For every knee of things in heaven , and things in earth and things under the earth , shall not bow to Christ till then , neither shall every tongue til then confesse , that Iesus Christ is Lord. This Scripture therfore being only then fulfilled , cannot without falsification and perverting be applied to any other time but that alone . c In his Sermon at White-Hall , 1614. in his late workes p. 475 , 476 , 477. d Consutation p : 21 , 22 , 23 77 , 78. e Here p. 7 , 8 , 31 , 32. f Lincolniensis super Evangelia parte 4 , c. 7. Alexander Fabritius , Destructorium vitiorum pars 4 , c 38 , G ; Vincentius in speculo l 10 , c. 57 ; Magarinus De la Bigne ; De ● . Ignatio , &c. Bib. Patr. Tom 1 , p. 76 ; Molanus De Picturis c : 60 ; Carolus Stengelius , De S. Nomine Iesu c. 27 ; Salmeron Operū , Tom. 3. Tract . 37. f Lincolniensis super Evangelia parte 4 , c. 7. Alexander Fabritius , Destructorium vitiorum pars 4 , c 38 , G ; Vincentius in speculo l 10 , c. 57 ; Magarinus De la Bigne ; De ● . Ignatio , &c. Bib. Patr. Tom 1 , p. 76 ; Molanus De Picturis c : 60 ; Carolus Stengelius , De S. Nomine Iesu c. 27 ; Salmeron Operū , Tom. 3. Tract . 37. g Euseb. Eccl. Hist l. 3 , c. 32. See Carolus Stengelius c 27 , accordingly . g Magarinus & Molanus qua ● . h Vincentius Stengelius , & Salmeron . i Lincolniensis & Fabritius . k Who had this Inscription , Iesus , & Iesus est amor meus , ingraven in their hearts ; If we beleeve Stengelius De SS . Nomine Iesu cap. 27 , p , 145 , 146. l Mark 11 , 33 cap. 10 , 47 , 52. 1 Thess. ● , 1 , c. 4 , 14 2 Thes. 1 , 12 , 1 Tim. 1 , 4 , 14 2 Tim. 2 , 1. 1 Pet , 1 , 3 ; 2 Pet. 1 , 1 ; Iude 1 ; Revel 1 , 9 , Matth. 27 , 11 , 1 Cor : 5 , 4 ; c : 12 , 3 ; 2 , Cor. 4 , 5 , 10 , 11 , 14. Iesus , is twice recited in one verse ; & Iohn 19 , 38 , thrice in one verse ; 1 Cor : ● , 1 , to 11 , 9 times in 10 verses , twice in one verse . Ephes 1 , 1 , 2 , 3 foure times in three verses ; Col. 1. ● , ● , 3 , 4● its foure times mentioned in 4 verses : & to bow downe to the ground almost , sooftē , in a reverent and serious manner , must needs interrupt a man much in his hearing , reading , and attention to the text and sence . m Pag. 5 , 60 , & 68. * Pag 66. 67. 20. a Page 13 , to 25. b Page 9 , 10 , 13 , 14. c See Aditus ad Logicam , p. 119 , 120. d 1 cor . 8. 4 c : 10 , 19 e See 1 Cor : 8 , 5 , 6 ; Isay 44. 9 , c : 4● , 20 , c. 46 7 c. 11 , 23 , 24 , 29. f 1 Cor. 7 , 19 g See Cal. 5 , 6. h See Mat 23 16 , 18. Acts 21 24. 1 Cor : 3 , 7. c. 8 , 2. c : 10 , 19. Cal. 2 , 7. c 6 , 3 Phil 3 , 7 , 8. & 1 Tim 6 , 4 , accordingly . i 2 ●ct . 2 , 16. k See his pag 5 , l 35. a See p. 15 , 16 17 , 18 , &c. b Page 19 , 75 76 , 88. c Page 34. d Page 21. e Page 25 , 26 , &c. * For they write that God &c , is the name not Iesus , p ●6 , 67. and that this bowing is adortion , and sub●ection &c p 60 , 61 , to 67 not any corporall genuflectio● at the naming of Iesus . n A Canon only of direction , by way of advise , not of obligation , by way of command , there being no penalty expressed in it . o That is , such reverence as the Scripture commands , for none else is due to Christ : whereas this of bowing at the name of Iesus , is not commāded in scripture , for ought that can appeare , therfore not due . p Yet most men use the contrary . yea many at their first entrance into the Church intime of Divine service , fal to their first private devotions , which this Canon , & the 2. part of the Homily of the right use of the Church , p. 8 , expresly prohibit ; and yet they are not censured , but commended for it . * This divers have informed me upon their knowledge . * Page 90 , l. 29 , 30 , 31. q Prov 10 , 1. A foolish son is a heavinesse to his Mother . * Quid stulti proprium ? non posse & velle nocere . Ausonii sapientes p. 91. r Nihil est enim inamabilius quam diligens stultitia , Seneca Cont. l. 7. Con● tr . 5 , p. 1136. s Prov. 13. 16 Notes for div A10188-e13770 a See Salmeron , Stengelius , the Sorbonists , Rhemists and others hereafter cited b ●hey say they bow to the Communion table , because it is the place of Christs speciall presence : Yet Acts 7. 48. & 17 24 certifie u● ; that ●od dwelleth not in ●emples made with hands ; & Acts ● . 11 , c 2 , 33 , 34 c. 3 , 21 , &c. 7 , 56 , instruct us , That our Saviour is now as●cended into the heavens ; that hee sits now at his Fathers right hand , & that the heaven must containe him untill the times of restitution of all things . c Psal. 128 , 3. 1 Kings 13 , 20 Math. 26 , 20. Mar. 14 , 18. Lu 22 , 14. 27 , 30. Iohn 13. 12● 28. d See here p. 35 , 36 , 37 , 38. & my Appendix the two last pages . * Contra Gentiles lib. Notes for div A10188-e14070 Anno Dom : 103 Anno 1160. a Bibl : Patr : Colon : Agrip : 1618 , Tom : 12 pars 2 , p : 88 1 , D b Which may bee either intended to worship and pray to her , or else to bow at the recitall of her name : Anno 1220. b Bib. Patrum Tom. 13 , 〈◊〉 ● C. 〈◊〉 * To Iesus Christ , not to Iesus onely . Anno 1230. * Bibliotheca Pattum Tom. 13. p 351. B. Not Iesus only * Bibliotheca Patrum Tom. 13. p. 452. H. Anno 1240. Anno 1273. d See Sexti Decretalia lib. 3. tit . 23. c. 2. fol 187. Cent. Magd. Basiliae 1574. Cent. 13. Col. 919 , 934 , 935. Greg. 10. Decretalium l. 6● De Immunitate Ecclesiae , cap. Decet . Carolus Stengelius De ●5 , Nomine Iesu cap. 23 , p. 123. Phil● 2. e See Ca●olu● Stengelius De ss . Nomine Iesu , c : 23 , & Salmeron , Operum tom : 3 , tract : 37 , p : 335 &c : who can raise this Ceremony from no higherpedegree . f Ioannes 22 , ducentos dies verae indulgentiae omnibus qui ad nomē Iesu genua flecterent , vel caput inclinarent , vel tunderent pectus , largitus est : Salmeron Operum , tom : 3 , tract : 37 , p : 335 g See Marty . riologium Romanum ; & Op meeri Chronog● p : 414. h Carolus Stengelius De ss : Nomine Iesu cap : 29 , p : 157 , 159. i Carolus Stengelius ibid p : 159 , 160 , 161 Molanus De Picturis & Imag : cap : 56 ; Antoninuspars 3 , historiae tit . 24 , cap. 5 ; Salmeron Ope●ū tom . 3. tract , 37 , p. 335. * So writes Salmeron . k Molanus De Pictur . et Imag. c. 56. l Pars 3. Hist. Tit : 24 , c : 5 : see S tengelius p. 162. m Qua K , see Stengelius ; p : 162 ; & Dr● Fulkes Notes on the Rhemish Testament , On A● poc : 13 , sect : 7 , 8 , 9. Anno 1431 n Surius Concil : Tom : 4 , p : 61 , 2. Anno 1524 * Surius Concil tom . 4. p. 740 , 741. Phil 2. * Surius ibid. p , 731. Phil. 2. Anno 1548. Surius Concil . tom . 4. p. 810. * Both names are here expressed . Phil. 2. * Nota. Anno 1549. * Surius to●● . 4. p. 869. * Not Anno 813. as some mistake it . * Nota. * Iesus and Christ are here both united . Anno 1583. * Decreta Ecclesiae Gallicanae lib. 1. tit . 2 , cap. 22 ; p. 21. * 1. Cor. 11 , 5 , to 16. a 1 Cor. 11 , 5 to 16. 1 Tim. 2 , 9 , 10. 〈◊〉 : 3 , 3 , 4. Synodus Turon : 1●83 , & Concil . ●itur : 1584 , apud ●ochel . Decr. Ecclesiae Gal. l. 6. T it 9 , c● 11 , 12 : See my Vn●lovelinesse of Love lockes p. 12 , to 23 , 30 , 31 , 32 , & 43 , to 51. * See Gen. 51 43. Matth : 27 , 29 , Rom : 11 , 4. bow the knee , not knees . b Bochellus Decr Eccl. Gal. l : 1 , Tit : 7 , c : 28 p : 86. Anno 1584 * See Iesus his Psalter , in which the name Iesus is called upon 450 times , 30 times together in a place : which requires 30 severall Genuflections . see Bp. Babingtons Exposition of the Catholike faith , page 19● . * See Dr. Fu●k & Mr. Cart. wrights Answer to the Rhemish Testament : ●b . * His Crosse & name ; &c. are here coupled together . * Nota. * What difference then can any Protestant bower at the name of Iesus make between his bowing & the Papists ; which Protestants formerly condemned , & yet many of them now contend for . * Which some Protestants , in name at-least , begin now to set up again , to please the Rhemists & Papists . * Where hee pithily disputes this point , as also in his first Reply to Bp. Whitguifts Answer p. 163 & in his 2. Reply p. 215. * Heidelbergiae 1613. * Francosurti 1548 , fol. 54 , to 58. * Herbornae 1616. * As I heare of some Protestants who are now writing for this Ceremony too , as hote as any Iesuites . * Oper●̄ Tom. 3. Tract . 37 , p. 335. * It seemes the Divel is better pleased with this bowing , than Christ. * Let our Bowers at the name of Iesus note this well , and answer it as they can . * You see how the Papists ranke these three together ; the adoration of the Crosse , the Image , & the name of Iesus . * Printed Augustae Vindelicorum 1613 , where there is much written of this name to little purpose . * This is Bp● Andrewes his Reason too ; see his Sermons , p. 475 , 476 , 477. * This is Mr. Widdowes his reason : see his Confutation , p. 6. & . 30 to 32 , & 81 , 82. * In nomine , not , adnomen , which signifieth to , not at the name ; so that those who bow 〈◊〉 Iesu , 〈◊〉 to it , not 〈◊〉 , and so are 〈◊〉 . * So writes Mr. Widdowes too ; page 6 , 14 15 , 16 , 17 , 25 , 26 , 74 , 86 , 87 , 88 , 90. * Yet Salmeron informed us before , that the Diveleassed a Monke for omitting it and therefore he is rather the Authour , than the hinderer of this bowing . * See Bp. Andrews Sermons in Folio . p. 475 476 , 477 , Mr. Adams his Sermons , p. 1203. Dr. Wrens Sermon , Febr. 12 26 27. p. 26 , 28. * 〈…〉 * See Luca● Tudensis Ad. vers . Albigens . Errores l. 2 , c. 10. Iunocentius 3. in Circumcisione Domini , Sermo 1. Operum Tom. 1 , p. 93 , 94 , 95. Carolus Stengelius de ss . Nomine Iesu : cap : ● , & 30 : See Bp. Babington Exposit of the Catholicke faith , p. 196 , 197. Erasmus Paraph. on Phil. 2● & others accordingly . a See the Masse booke , Iesus his Psalter● & Carolus Stengelius , De ss . Nomine Iesu cap. 23 , p : 127 accordingly . b Viz by bowing unto it , when it is pronounced , as Stengelius understands it . * Bp. Andrews & Mr. Widdowes , who quote some Fathers for it : whereas Bp. Whitguist , and Zanchius write only , That it was an ancient custome and practise in the Church , but quote no Authorities to prove it , because in truth there are none extant . c See here p. 7 , 8 , 31 , 32. d Sic nata Romana superstitio , quorum ritus si percenseas , ridenda quam multa , multa etiam miseranda funt . Minucius Felix , Octav. p. 76. e 2 Thess : 2 , 10 , 11 , 12 * Cyprian , De spectac . lib Salvian De Guber . Dei l. 6. f De spectaculis lib. c , 8. g See the Councell of Seine , the Rhemists , Salmeron , Stengelius & Fulkqua supra . h Tertullian . De Spectac . 〈◊〉 Notes for div A10188-e16870 a Instauratque choros , mistique Altaria ●ircum Cretesque Dryopesque fremunt , pictique Agathyrsi &c. stant arae circum . Virgil. AEneid . l. 4 , p. 179 , 184 , Dona ferunt , cumulantque oneratis lancibus Aras : Tum Salii ad cantus incensa Altaria circum , Populeis adsunt incincti tempora ramis Hic iuvenum chorus , ille senum , &c. Virg. AE neid . l. 8 , Antwerpiae 1613 , p. 280 , see Strabo Geog l. 10 , Ovid Fastorū l. 4 , 5 , 6. & Alexander ab Alexandro l. 4 , c. 17 , f. 226 , 227 , accordingly . b See Exod. 34 , 13. Deutr. 7 , 5 ; c. 12 3 ; ● Kings 11 , 18 ; Ezech. 6 , 4 , 6 ; 2 Chron. 14 , 3 ; c. 34 , 4 ; Acts 17 , 16 , 23 , 29 , & Dr. Rainolds De Idol . Rom. Ecclesiae , l , 2 , c ; 3 , sect ; 46. c Exod : 20 , 24 , 25 , 26 ; Deut : 27 5 , 6 , Iosh : 8 , ● , 31. d See Exod : 20 , 23 , 24 , Psal : 115 , 4 , & 135 , 15 , Isay 2 , 20 , & 30 , 22 , Ier , 10 , 4 , Ezech ; 16 , 17 , 18 , Dan , 3 , 1 , to 8 , & 5 , 4 , 23 , Hosea 13 , 2 , & Acts 17 , 29 , Quis ergo dubitat horum imagines consecratas vulgus orare , et publice colere , dum opinio et mens imperitorum artis concinnitate deeipitur , auri fulgore perstring●tur , argenti nitore , et candore eboris hebitatur , Minucius Felix , Octav , p , 73 , 74 , 75 , see the 2 , and 3 , part of the Homily against the perill of Idolatry accordingly . e Autante ora Deum pingues spatiatur ad Aras Dicitur ante Aras media inter numina Di●um : Multa Iovem manibus supplex orasse supinis Virg. AEneid l. 4. p. 171 175. Iamque dies epulata novem gens omnis , & Aris factus honos AEneid . l. 5. p. 213 Hane Aram luco statuit quaemaxima semper , Dicetur nobis , & erit quae maxima semper AEneid l. 8 , p. 279 anotable description of an high Altar . f The last Ru●●●●e before the 〈◊〉 . g Canon 82. h Iniunction ult . For Tables in the Church . * No Table ever stands so at which men use to eate ; the placing of it therfore in this posture like a Kitchin Dresser , Bench , or Sidetable , doth in a manner make it cease to be a Communion-table , and addes disgrace unto it . i Psal , 128 , 3. 1 Sam. 16 , 11. k See Mat , 26 20 , 26 , 27. Mat. 14 , 18 , &c. Luk 12 , 14 , 27 , 30. Iohn 13 , 12 , 28 1 Cor. 10 , 16 , 11. c. 11 , 20 , to the end . See Luke 24 , 30 , c. 7 37 , 49. c. 11 , 37 Mat. 9 , 10 , Mat 16 , 14. Ps● 128 , 3 , 1 Sam. 16 , 11 , & Godwins Iewish Antiquities , l. 3 c. 11. p. 114 , 115 , 116. How Christ , his Apostles , and the Iewes did use to sit round about their Tables ; and that Christ did sit so when he instituted the Sacramēt . Therfore if we will imitate Christ , our Communion tables must bee so placed , that the Communicants may sit or kneele round about them . l Rom. 15 , 27 1. Pet , 2 , 5. Iohn 12 , 1 , Phil , 4 , 18. Heb. 13 , 10 , 15. c. 4 , 26 , 27 , 28. c. 10 , to the 14. * 〈◊〉 the Stat. of 13 Eliz. c. 2. al such as bring over any consecrated Ag●●●● Dei , Crosses , Pictures , ●eads or such like superstitious things , & such who wittingly buy , receive , or weare the same , incurre a Premunire . And yet how many now transgresse this Law ? * See 3 , & 4 , E. 6 , c. 10 , to the same effect * Especially the last , when there were few else , but such bookes as these brought over . * The Altar doth alwayes sanctify the sacrifice , not the sacrifice the Altar , Mat : 23 , 18 , 19 , 20. If then wee have any Altars now , then our Altars consecrate the Sacrament , not the Priests , or words of consecration : and so our Altars are greater and better than our Sacraments . 
A38767	----	The case of kneeling at the Holy Sacrament stated & resolved. Part I ... Evans, John, 17th cent. 1683 Approx. 119 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A38767 Wing E3446 ESTC R226085 12005338 ocm 12005338 52296 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A38767) Transcribed from: (Early English Books Online ; image set 52296) Images scanned from microfilm: (Early English books, 1641-1700 ; 316:6) The case of kneeling at the Holy Sacrament stated & resolved. Part I ... Evans, John, 17th cent. The second editon. [2], 60 p. Printed by J.C. and Freeman Collins ..., London : 1683. Attributed to John Evans. Cf. BLC. Reproduction of original in the Union Theological Seminary Library, New York. (from t.p.) I. Whether kneeling at the sacrament be contrary to any express command of Christ, obliging to the observance of a different gesture? -- II. Whether kneeling be not a deviation from the example which our Lord set us at the first institution? -- III. Whether kneeling be not unsutable and repugnant to the nature of the Lord's Supper, as being no table-gesture? Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Lord's Supper -- Church of England -- Early works to 1800. 2004-09 TCP Assigned for keying and markup 2004-09 Aptara Keyed and coded from ProQuest page images 2004-10 Melanie Sanders Sampled and proofread 2004-10 Melanie Sanders Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE CASE OF KNEELING AT THE Holy Sacrament STATED & RESOLVED . PART I. Wherein these QUERIES are considered : I. Whether Kneeling at the Sacrament be contrary to any express Command of Christ , obliging to the observance of a different Gesture ? II. Whether Kneeling be not a Deviation from that example which our Lord set us at the first Institution ? III. Whether Kneeling be not Unsutable and Repugnant to the Nature of the Lord's Supper , as being no Table-Gesture ? The Second EDITION . LONDON : Printed by J. C. and Freeman Collins , for Fincham Gardiner at the White-Horse in Ludgate-street . 1683. THE CASE . Whether it be Lawful to receive the Holy Sacrament Kneeling ? THe Resolution of the most weighty and considerable Doubts which may in point of Conscience arise about this matter ( and do at present much influence the minds and practices of many honest and well-meaning Dissenters ) will depend upon the Resolution of these following Queries . 1. Whether Kneeling in the Act of Receiving the Holy Sacrament according to the Law of the Land , be not contrary to some express Law of Christ obliging to the observance of a different Posture ? 2. Whether Kneeling be not a deviation from that example which our Lord set us at the first Institution ? 3. Whether Kneeling be not altogether Unsutable and Repugnant to the nature of the Sacrament , as being no Table-Gesture ? 4. Whether Kneeling Commanded in the Church of England be not contrary to the general Practice of the Church of Christ in the first and purest Ages ? 5. Whether it be Unlawful for us to receive Kneeling because this Gesture was first introduced by Idolaters , and is still notoriously abused by the Papists to Idolatrous ends and purposes . 1. Whether Kneeling in the Act of Receiving the Sacrament in Obedience to the Law of the Land , be not a Transgression against some express Law of Christ which obliges us to observe another Gesture ? For satisfaction in this Point , our onely recourse must be to the Holy Scriptures contained in the Books of the New Testament , wherein the whole body of Divine Laws delivered and enacted by our Blessed Saviour , are collected and recorded by the Holy Ghost . And if there be any Command there extant concerning the use of any particular Gesture in the Act of Receiving the Lord's Supper , we shall upon a diligent enquiry be sure to find it . But before I give in my Answer , I readily grant thus much by way of Preface . Whatsoever is enjoyned and appointed by God to be prepetually used by all Christians throughout all Ages without any alteration , that can never be nullified or altered by any Earthly Power or Authority whatsoever . When once the Supreme Lawgiver and Governour of the World hath any ways signified and declared that such and such positive Laws shall be perpetually and unalterably observed , then those Laws ( though in their own nature and with respect to the subject matter of them they be changeable ) must remain in full Force , and can admit of no Change from the Laws of Men. It would be a piece of intolerable Pride , and the most daring Presumption , for any Earthly Prince , any Council , any Societie of Men whatsoever , to oppose the known Will of the Soveraign Lord of Heaven and Earth . In this Case nothing can take off the Force and Obligation of such Laws , but the same Divine Authoritie which first passed them into Laws . Thus much being granted and premised , I return this Answer to the Question proposed . God hath been so far from establishing the unalterable use of any particular Gesture in the Act of Receiving , that among all the Sacred Records of his Will , there is not any express Command to determine our practice one way or other . We are left perfectly at our libertie by God to use what comely Gesture we please , either Sitting , Kneeling , or Standing . And if the Law of the Land did not restrain our libertie , we might use any of the forementioned Gestures , without the least violation of any Law of God. This perhaps at first sight may seem very strange and false to many of our Dissenting Brethren who have been taught to believe otherwise ; and it may be ( to judge Charitably ) their Teachers and Pastours have in this particular been imposed on themselves , by the Writings and Assertions of other Men whose Persons they have had in great admiration . But yet I am so secure of this Truth , that I challenge all the World to produce the Chapter and Verse wherein any Command is given for the use of any particular Gesture at the Celebration of the Lord's Supper . That Popish Principle of believing as the Church believes , and swallowing all for Gospel which she affirms to be so , though very mischievous in its consequence , is not so Popish , that is , so ill , as to pin our Faith on the Sleeves of particular Men , and relying barely on the word and credit of any one Man whom we highly esteem , of what Party or Perswasion soever . For this is to create a Pope to our selves , and make every Man whom we phansie infallible ; this is to make two more than six , and the Authority of one Man outweigh the Authority of the Church , that is a Society of Men who are nothing near so liable to deception . I don't desire therefore to be trusted by any means in the matter under present consideration ; and therefore I would have the Reader to observe this Rule : Trust no Mans Eyes or Judgment where you are able to use your own , but follow the example of the Bereans , so highly commended by St. Paul upon this very account ; that is , to make an ingenuous enquiry into the Truth of things , to search the Scriptures whether these things be so as I say and assert . If this course were generally followed , it would go a great way towards the composing those differences , and curing those divisions that at present are on foot amongst us , occasioned by several Tenets and Opinions about matters of Religion . By this means , a great many which pass for Divine Oracles and Doctrines , would appear to be no other than the whimsies and inventions of Men. With this cautionary advice I might fairly dismiss this Question as being fully Answered , and leave all my Readers to disprove me if they can . But because some may pretend they have not Leisure , and others want of Skill , and others are not endued with Patience enough to search and examine this matter throughly as it ought , I will yield all the Charitable assistance I am able towards their relief , by doing the work to their hands . My Business then at present is this , to Collect and Present to your view all those places which relate to the Sacrament , and are most likely to inform us what our Lord by his Institution and Appointment hath obliged us to . And certainly if there be any Command which tyes us up to the use of any particular Gesture , Sitting suppose or Standing , and not Kneeling , we shall find it in one or other of the Evangelists , who give us a perfect Narrative of the whole Mind and Will of Christ in all matters necessary to Faith and Salvation : Let us therefore bring them under a strict examination . St. Matthew gives this account of the whole matter : As they were eating , Jesus took Bread , and blessed it , and brake it , and gave it to the Disciples , and said , Take , eat ; this is my Body . And he took the Cup , and gave Thanks , and gave it to them ▪ saying ▪ Drink ye all of it . For this is my Blood of the New Testament , which is shed for many for the Remission of Sins . But I say unto you , I will not Drink henceforth of this Fruit of the Vine , until that day when I Drink it new with you in my Fathers Kingdom . And when they had Sung an Hymn , they went out into the Mount of Olives . Much to the same purpose is the account which St. Mark gives of this matter . And as they did eat , Jesus took Bread , and blessed , and brake it , and gave to them , and said , Take , eat ; this is my Body . And he took the Cup , and when he had given Thanks , he gave it to them , and they all Drank of it . And he said unto them , This is my Bloud of the New Testament , which is shed for many . Verily I say unto you , I will Drink no more of the Fruit of the Vine , until that day that I Drink it new in the Kingdom of God. And when they had Sung a Hymn , they went out into the Mount of Olives . And this is the sum of what Saint Mark delivers concerning the Lord's Supper . Saint Luke with very little variation thus describes the matter . And he took Bread , and gave Thanks , and brake it , and gave unto them , saying , This is my Body which is given for you ; this do in Remembrance of me . Likewise also the Cup after Supper saying , This Cup is the New Testament in my Bloud , which is shed for you . This Evangelist indeed makes mention of another Cup which our Lord took , and after he had blessed it , he said to his Disciples , Take this , and divide it among your selves ; and withal told them that he would not Drink of the Fruit of the Vine until the Kingdom of God should come ; which Cup plainly refers to the Passover , as will appear to any one who will consult and compare the 15 , 16 , 17 , and 18. Verse of the fore-mentioned Chapter ; and is supposed to be that Cup wherewith the Jews were wont to begin the Paschal Feast , which they Blessed or Consecrated in this Form of words : Blessed be God who Created the Fruit of the Vine . And whereas our Lord saith he will Drink no more of the Fruit of the Vine , his meaning is , that he would never Celebrate the Feast of the Passover with them any more after that time , but their next Festival Meeting should be in Heaven : and this is very consistent with our Lord 's Drinking another Cup after this , which he Consecrated to another use and signification , in the Sacrament , Ver. 20. And this is all the light this Divine Writer affords us concerning the outward Rites and Ceremones which our Lord used himself at the Institution of the Sacrament , and established for the use of all Christians in all succeeding Ages . As for St. John , he makes no mention at all of the Institution of this Holy Feast by our Lord. All that can be collected from his Writings relates to the Passover , or , according to the Learned Dr. Lightfoot , to what past between Christ and his Disciples at a common and ordinary meal in Bethany , and that for this reason , among many others judiciously urged by him , because the Disciples thought when our Lord had said to him , Ver. 27. That thou doest do quickly , that he had given order to Judas who kept the bag , to buy those things that they had need of against the Feast , viz. the Passover ; and therefore all those passages , and that discourse related by St. John in the foregoing Verses of that Chapter , were transacted at an ordinary and common Supper . And indeed this seems to be the great end and design which St. John proposed to himself in writing his Gospel , and which throughout he constantly pursues , viz. To add out of his own Knowledge several remarkable passages ( especially such as tend to demonstrate the Divinity of our Saviour ) as had been omitted by the other Evangelists in their History of the Birth , Life , Actions and Sufferings of our Blessed Saviour . There is another passage in St. John's Gospel , which in the Judgment of many Learned Divines both Ancient and Modern , hath respect to the Lord's Supper , though not at that time instituted when those mysterious words were uttered by our Saviour . Except ye Eat the Flesh of the Son of Man , and Drink his Blood , ye have no life in you . Whoso Eateth my Flesh , and Drinketh my Blood , hath Eternal Life , and I will raise him up at the last day . For my Flesh is meat indeed , and my Blood is drink indeed . He that Eateth my Flesh , and Drinketh my Blood , dwelleth in me , and I in him . Now all that can be inferr'd from these words , as they relate to this Holy Feast , is onely thus much : that it 's highly necessary for all Christians ( who have an opportunity to do it ) to partake of the Lord's Supper , as they would partake in the merits of his Sacrifice , and the Efficacy of his Death and his Sufferings ; and that none but such as do receive the tokens and signs of his Body broken , and Blood shed for their Sins , shall be owned and rewarded by him as his Friends . These are all the places that we meet with in the Gospel ; let us now see what is delivered in the Acts and other Writings of the Apostles and Divinely-inspired Authors . Among all their Writings there is but one place which gives any account of the History of the Sacrament , and Institution of it , and that is in the 1 Epist. to the Corinthians , Chap. 11. where St. Paul declares , that what he delivered to them , he received by immediate Revelation from Christ himself , viz. That the Lord Jesus the same night in which he was betrayed , took Bread ; and when he had given Thanks , he brake it , and said , Take , eat , this is my Body which is broken for you : this do in Remembrance of me . After the same manner he took the Cup when he had Supped , saying , This Cup is the New Testament in my Bloud : this do , as oft as ye Drink it , in Remembrance of me . For as often as ye eat this Bread , and Drink this Cup , ye do shew ( or shew ye ) the Lord's Death till he come . There are several other places wherein the Holy Sacrament is mentioned , and described by several Names and Titles sutable to the nature and ends of it , which for brevity sake I omit , and desire the Reader to consult at his leisure ; and I would not put him to that trouble , if they did contain any thing that made against Kneeling , or that lookt like a command for the use of any other Gesture . Let us now look back a little upon the places forementioned , and see what our Lord hath ordained and appointed to be of perpetual use in his Church . The Apostles and Disciples of our Lord , at the Institution of the Sacrament , were the Representatives of the whole Church ; and are to be considered under a double capacity . Either as Governours and Ministers entrusted by Christ with the Power of dispensing and administring the Sacrament , or as ordinary and lay Communicants . If we consider them as Governours and Stewards of the Mysteries , their Duty to which they are obliged by the express command of their Lord , is to take the Bread into their Hands , to bless and consecrate it to that mysterious and Divine use to which he designed it , to break it , to give it to the Communicants , as he gave it them : And so in like manner to Take the Cup , to bless it , to give it to their fellow-Christians . That which they were obliged to do by the command of our Lord , considered as private Men , and in common with all believers , was to take and receive the Consecrated Elements of Bread and Wine , to eat and Drink , and to do all this in Commemoration of his wonderful Love in giving his Body to be broken and his Blood to be shed for the Sins of the World. And what the least Syllable or Shadow of a Command is there here in all this History , for the use of any Gesture in the Act of Receiving ? Since then the Holy Scripture is altogether silent as to this matter , its silence is a full and clear demonstration that Kneeling is not repugnant to any express Command of our Lord , because no Gesture was ever Commanded at all : And this hath been ingenuously Confessed in writing by a great Enemy to Kneeling , and a great Advocate for Sitting , That the Gesture of Sitting is but a matter of Circumstance , and not expresly Commanded . But the Scotch Ministers Assembled at Perth , affirm that when our Lord at the Institution Commanded his Disciple to do this , he did by those words Command them to use that Gesture which he used at that time , as well as to Take , Eat , Drink , &c. The Force of their Argument lies in this , if it have any force at all : Our Saviour Sate at the Passover , as the Scriptures plainly inform us ; and it is to be supposed he continued in the same posture when he instituted and Administred the Sacrament , which was at the close of the Passover : therefore Do this relates to , and includes the Gesture amongst other things . But this is a miserable shift , which tends to Sink rather than Support their Cause . For first , If our Lord did Sit when he Administred the Sacrament ( which we will suppose at present ) yet there is no reason in the World to incline us to think , that he intended by those words , Do this , to oblige us to observe his Gesture onely , and not several other Circumstances which he observed at the same time . Since Christ hath not restrained and interpreted these words Do this so that they should onely respect Sitting as he did , why should we not think our selves obliged to do all that he did at the same time , as well as this ? For example , If these words may be interpreted thus , Do this , that is , Sit as Christ did , why not thus also , Do this , that is , celebrate the Sacrament in an upper Room , in a private House , late at night or the Evening , after a full Supper , † in the Company of 11 or 12 at most , and they onely Men , with their Heads Covered according to the custom of those Countries , and with unleavened Bread ? There lyeth as great an Obligation upon all Christians to observe all these Circumstances in Imitation of our Lord by vertue of these words , Do this , as there doth to Sit. So that this Argument violently recoils upon those that urge it , and proves a great deal more than they are willing to have it . It concludes strongly against their own Practices , and the liberty they take in omitting some things , and pressing the necessary observance of others , upon a reason which equally obliges to all . But I desire our Dissenting Brethren ( who may be of the same Perswasion with these Scotch-men ) to take this further consideration along with them ; which I think will turn the Scales , and make deep impressions upon tender Consciences , and oblige them to observe most of the other Circumstances which they omit , rather than this of Sitting , which they so earnestly press and contend for . All those forementioned Circumstances ( except the two Last , which too are generally allowed among Learned Men on all sides ) are expresly mentioned in the Gospel , and were without dispute observed by Christ at the Institution of the Sacrament : But the particular Gesture used by him at that time , is not expresly mentioned ; and what it was , is very disputable and dubious , as I shall evince by and by under the second Query . How then can any Man think himself obliged in Conscience , by the force of these words , Do this , to do what Christ is no where expresly said to do , and not obliged to do what the Scripture affirms he really did ? Why that which is dark and dubious should be made an infallible Rule of Conscience , and that which is plainly and evidently set down in Scripture should have no force , nor be esteemed any Rule at all : These are Questions , I confess , beyond my capacity , and surpassing my skill to resolve . It 's clear from St. Paul in the forecited place , that those words of our Lord , Do this , do respect onely the Bread and Wine , which signify the Body and Bloud of Christ , and those other actions there specified by him , which are essential to the right and due celebration of that Holy Feast . For when it 's said , Do this in Remembrance of me ; and , This do ye as oft as ye Drink it in Remembrance of me ; and , As oft as ye Eat this Bread , and Drink this Cup , ye do shew the Lords Death till he come ; it 's plain that Do this must be restrained to the Sacramental Actions there mentioned , and not extended to the Gesture , of which the Apostle speaks not a word . Our Lord Instituted the Sacrament in Remembrance of his Death and Passion , and not in Remembrance of his Gesture in Administring it ▪ And consequently , Do this is a general Command , obliging us onely to such particular Actions and Rites as he had Instituted , and made necessary to be used in order to this great end , viz. to signify and represent his Death , and that Bloudy Sacrifice which he offered to his Father , on the Cross , for us miserable Sinners . Upon the whole matter , I think , we may certainly conclude , that there is not a tittle of a Command in the whole New Testament to oblige us to receive the Lords Supper in any particular Posture ; and if any be so scrupulous , after all , as not to receive it in any other Gesture but what is expresly Commanded , they must never receive it as long as they live : And then I leave this to their serious consideration , How they will be ever able to excuse their neglect of a known necessary duty ( such as receiving the Sacrament is ) before God the Father of our Lord Jesus Christ , who loved us so much as to send his Son to be a propitiation for our Sins : How they will ever Answer to their Crucified Saviour their Living and Dying in the breach of an express Command of his given a little before his Passion to Do this in Remembrance of him , meerly because the Gesture prescribed by Authority was cross to their private Wills and Phansies , but not to the Mind and Will of God. 2. For the further proof and Confirmation of this Assertion , that there is no express Command in Scripture for the use of any particular Gesture in the Act of receiving the Sacrament , I will appeal to the Judgment and Practice of our Dissenting Brethren , and all the Reformed Churches in Europe . 1. To begin with our Non-conforming Brethren . There are a great many Serious and Sincere-Hearted persons among them , who profess that ( were they left to their liberty ; and not tyed up by the Law to Kneel at the Sacrament ) they could with a safe Conscience use that Gesture as well as any other . And they further tell us , that they are willing and ready to Communicate with us , provided we would Administer the Sacrament to them either Sitting or Standing , that is , any way but that which is imposed by Law. For the Rule by which they conduct their Consciences in this matter , is this : Things in their own nature indifferent , which are no where Commanded or prohibited by God in Scripture , cannot● nor ought not to be restrained and limited by any Power or Authority of Man : And therefore all such things which God left free for us to do or not to do without Sin , become sinful to us when imposed by humane Authority . It 's remote from my business to shew how weak and false a Principle this is , and of what mischievous consequences to the Peace of the Church ; and for that reason I will pass it by . But thus much may be inferr'd from this Tenent to my purpose , that they who hold and urge it as a reason why they cannot Receive Kneeling , which otherwise they could safely do , plainly own , that as to the Gesture , in the Act of receiving , it is in its own nature Indifferent , and left free by God for us to use or refuse as we think fit , and by necessary consequence that there is no express Command given by God for the use of any particular Gesture . It could not be a matter of indifferency to our Dissenting Brethren , whose Principle this is , if there were no Law of Man to Kneel at the Sacrament ; and now there is such a Law , it could not be Indifferent to them whether they received Sitting or Standing , as they profess it is , if there were any Law of God obliging to the use of any one Gesture whatsoever . 2. That there is no express Command in Scripture for any one Gesture in the Act of Receiving , may be inferr'd from the Judgment and Practice of all the Reformed Churches abroad : Whose Judgment and example will , I presume , sway much with those who separate from the Church of England as not being sufficiently purged from the Corruptions of the Church of Rome as other Neighbour-Churches are , and who stood once engaged in a Solemn Covenant , to reform the Churches of England and Ireland according to the Word of God and the Pattern of the best Reformed Churches . Let us now compare the practice of our Church with the example of the Protestant Churches abroad , and see whether she ought to reform the Gesture prescribed at the Sacrament . The Reformed Churches of France , and those of Geneva and Helvetia Stand ; the Dutch generally Sit ; but in some places ( as in West - Friesland ) they Stand. The Churches of the Bohemian and Augustan Confession , which spread through the large Kingdoms of Bohemia , Denmark , and Sweden , through Norway , the Dukedom of Saxony , Lithuany , and the Ducal Prussia in Poland , the Marquisate of Brandenburg in Germany , and several other places and free Cities in that Empire , do for the most part , if not all of them , retain the Gesture of Kneeling . The Bohemian Churches were reformed by John Husse and Jerom of Prague , who suffered Martyrdom at Constance about the year 1416. long before Luthers time ; and those of the Augsburg or Augustan Confessions were founded and reformed by Luther , and were the first Protestants properly so called . Both these Churches , so early reformed , and of so large extent , did not only use the same Gesture that our Church enjoyns at the Sacrament , but they , together with those of the Helvetick Confession , did in three general Synods unanimously condemn the Sitting Gesture ( though they esteemed it in it self Lawful ) as being Scandalous , for this remarkable reason viz. because it was used by the Arrians ( as their Synods call the Socinians ) in contempt of our Saviours Divinity ; who therefore placed themselves as Fellows with their Lord at his Table . And thereupon they entreat and exhort all Christians of their Communion to change Sitting into Kneeling or Standing , both which Ceremonies we Indifferently leave free according as the Custom of any Church hath obtained , and we approve of their use without Scandal and Blame . Moreover they affirm , That ●hese Socinians who deny Christ to be God , were the first that introduced Sitting at the Sacrament into their Churches , contrary to the Practice of all the Evangelical Churches in Europe . Among all these Forreign Churches of the Reformation , there is but one that I can find which useth Sitting , and forbids Kneeling , for fear of Bread-Worship : but yet in that Synod wherein they condemned Kneeling , they left it to the choice of their Churches to use Standing , Sitting , or an Ambulatory Gesture ( as the French do ) and at last conclude thus : These Articles are setled by mutual Consent , that if the good of the Churches require it , they may and ought to be changed , augmented or diminished . What now should be the ground and reason of this variety both in Opinion and Practice touching the Gesture to be used at the Lords Supper ? Is it to be supposed or imagined that an Assembly of Learned and Pious Divines , met together on purpose to consult how to Reform their Churches according to the pure Word of God , should through weakness and inadvertency overlook an express Command of Christ for the perpetual use of any particular Gesture , if any such there had been ? Or shall we be so uncharitable as to think that all these eminent Churches wilfully past it by , and established what was most agreeable to their own Phansies , contrary to the known Will of God Would they have given liberty to all of their Communion to use several Gestures according to the custom of their several Churches , if our Lord had tyed them to observe but one ? Would they declare ( as the Dutch Synod doth ) that what they enjoyned might be altered , if the good of the Church so required , if so be Sitting had been expresly Commanded by our Lord , to be used by all Christians to the end of the World ? No undoubtedly , they would not , we cannot either in reason or Charitie suppose it . The true Principle upon which all these Reformed Churches built , and by which they are able to reconcile all this seeming difference in this matter , is the very same with that which the Church of England goes by in her Synods and Convocations , viz. That as to Rites and Ceremonies of an indifferent nature , every National Church hath Authoritie to institute , change and abolish them , as they in Prudence and Charitie shall think most fit , and conducive to the setting forth God's Glory , the Edification of their People , and the Decent and Reverend Administration of the Holy Sacrament . Whosoever therefore refuses to receive the Lord's Supper according to the Constitution of the Church of England , purely because Kneeling is contrary to the express Command of Christ , must condemn the Judgment and Practice of all the Reformed Churches beyond the Seas , who all agree in this , that the Gesture in the Act of Receiving is to be reckoned among things Indifferent ; and that whether we Sit , or Kneel , or Stand , or Receive Walking , we Transgress no Law of God ; and consequently they prove my assertion true , that Kneeling is not contrary to any express Command , no more than any other , because they allow of all Lawful in themselves to be used ; which cannot consist with an express Command for the use of any one Gesture whatsoever . Query II. Whether Kneeling be not a Devotion from that Example which Christ set us at the first Institution ? FOr a full and satisfactory resolution of this doubt , I shall propound the four following particulars to the consideration of our Dissenting Brethren ; which I will endeavour with all Brevitie and Clearness to make good . 1. That it can never be proved , so as that the conscience may surely build upon it , what Gesture Christ and his Apostles used at the Celebration of the Sacrament . 2. Supposing that our Lord did Sit , yet his bare example doth not oblige all Christians to a like practice . 3. That they who urge the example of Christ for our Rule in this case , do not follow it themselves . 4. That they who Kneel at the Lords Supper in complyance with the Custom and Constitution of the Church , do manifestly follow the example of Christ. First , The particular Gesture used by Christ and his Apostles at the Institution and Celebration of the Sacrament , can never be demonstrated so as that the conscience may surely build upon it . This I shall endeavour to make good these two ways . First , we have no sure ground for it in Scripture . Secondly , the Customs observed by the Jews render it very incertain and disputable . 1. All that can be gathered from Scripture amounts to no more than this , that as they were eating , or as they did eat , as the Phrase is rendred in St. Mark , Jesus took Bread and blessed , it and brake it , and gave it to his Disciples ; and he took the Cup ( when he had Supped , saith St. Paul ; after Supper , as St. Luke hath it ) and gave Thanks ; and gave it to them , saying , Drink ye all of it . Now it 's very clear from this account which the Scripture gives , that our Lord did Institute and Administer the Sacrament to his Disciples , and that they did Receive it : But whether Sitting , Kneeling , or Standing , is no where mentioned , nor plainly determined . It 's clear that he Instituted this Holy Feast at the close of the Paschal Feast , for he took the Bread as they were Eating , and the Cup when he had Supped ; that he did Celebrate the Passover according to the usual manner of the Jews in those times , which was in a Discumbing posture , on Beds placed about the Table , much after the manner of our lying or leaning upon Couches . Yet whether , after all , the Apostles Received , or our Lord Administred the Sacrament still Sitting , after the same manner as they did at the Passover , is not exprest , nor can it be certainly concluded from the Word of God. The utmost strength of their Argument who urge Sitting in imitation of our Saviours example , can arise to no more than this : That it's probable our Lord did not alter the Gesture he used at the Passover , when he Instituted the Sacrament . But who sees not that a probability is far from a certainty ! A thing may be really false , though it seem likely to be true : And that opinion which is speculatively probable , may when reduced to practice become a great Sin and a great Error . Thus to refuse to Receive the Holy Sacrament Kneeling , and thereby neglect a known necessary Duty , and not onely so , but to disturb the Peace , and break the Unity of the Church , upon a bare probability that our Lord sate , which we are not , cannot be sure of , is a great fault in all who are guilty of it . For they appeal to an incertain example , against a plain certain Command , viz. to receive the Tokens and Pledges of our Saviours dying love , and to do this in Remembrance of him . They therefore who urge the example of Christ for Sitting at the Sacrament , and as a Plea against Kneeling , would do well first to make the example appear , and prove that he did Sit , before they press a Conformity . 2. If we consult the Records of Jewish Antiquities , and the Writings of Learned Men both Jews and Christians , concerning the Passover and the manner of the Jews Celebrating it , we shall find that they did not keep to one and the same Gesture throughout the Solemnity . For the Babylon and Jerusalem Talmud , Maimonides and Buxtorf , do certifie us that they did alter their posture at the Passover , though the Lying or Leaning posture was generally and most Religiously used and observed at this Feast above any other . And the Scripture gives some hints and intimations of the Truth of what they deliver . 1. It was the antient custom of the Jews and of those Eastern Countries at their ordinary Feasts and Entertainments to Wash their Hands and their Feet , and especially at their Religious Feasts to Wash their Hands often . At the Passover they Washed their Hands thrice at least , according to the Talmudists and the Authors forecited . Which Ceremony could not well , nor was not in all likelyhood performed during their Lying or Leaning posture on their left sides , as their manner was . For the reason of their Washing at all , and so frequently , was , that no legal Impuritie or Uncleanness might cleave to them , and to signify the great care they took to keep this Solemn Feast Holy to the Lord. And as they were Nice and Curious in Purifying and Washing themselves , so in keeping the Beds , Table , Dishes , and all other Utensils necessary for this Feast , clean and free from all pollution too . To Wash so often more than the Law required , and the general custom of those Eastern and hot Countries warranted , was a Pharisaical Invention , and superstitiously abused by them ; and , as such , it 's certain our Lord did not use it ; but that he did Wash sometime before he Eat the Paschal Supper , and after he had Sat down as the manner was , there is little reason to doubt : and all that I infer from hence is , that when he Washed , be it once or twice , he altered his posture , and in all probabilitie either arose from his Bed and went to the place where Water and Vessels were prepared and set for such uses , or had Water brought to him in a Basin , wherein he Washed either Sitting upright , or Standing ; which are both different from that Gesture which was peculiar and proper to the Passover . St. John , in Chap. 13. 2 , 4 , 5. Verses , will explain and Confirm this Custom we are speaking of . There he tells us how that Supper being ended ( that is , in a manner or almost ended ; for by comparing the 12 and 26 and 27 Verses together , we shall find plainly that they had not quite finished their Supper ) Jesus riseth from Supper , and laid aside his Garments , and took a Towel and girded himself ; and after that poureth Water into a Basin , and began to Wash the Disciples Feet . There are Learned Men on both sides , who think all this was done at the Feast of the Passover , and that towards the close of it when he Instituted the Lords Supper ; but I shall wave this , and not insist upon it , because , as I hinted before , I believe , as the Learned Dr. Lightfoot doth , it was no more then an ordinary or common meal ; and therefore I onely shall conclude thus much from it , which I think is very probable : That it was usual with the Jews to Wash at their Feasts , and that in Supper-time : And that our Saviour complyed with this custom . To Wash the Feet of the Guests was the Office of Servants , and it was altogether unusual for the Master of the Feast to do ; but our Lord , to set his Disciples an example of Humility and Charitable condescention one to another , performs this servile Office himself towards them ; which he might as well have done after Supper , if it had not been usual to have Washed in Supper-time . Seeing then it appears partly from Scripture , and partly from Ancient Monuments of Jewish customs , that the Jews were wont both before and at their Civil and Religious Feasts to Wash , and particularly at the Passover ; then it 's very probable our Lord did so too , and altered his posture as they did ; nay it is very probable that our Lord , to make his Discipels understand what he was about to do , did at the Institution of this new Feast , the Holy Sacrament of his Body and Bloud , Wash before it ; and having changed the posture that he was in before at the Eating of the Paschal Supper , did not resume it , but used a new posture at this new Festival-Solemnity ; but what that was , is not certain . 2. At the beginning of the Paschal Feast , the Jews did put themselves into this Discumbing or Leaning posture , and used it while they Eat and Drank the two first Cups of Wine ( for every Guest was obliged to Drink four Cups at this Feast ) but at the third Cup , called the Cup of blessing in their Language , and the fourth styled the Song or Psalm-Cup when they Sung the Hymn , there was no necessity of lying along ; and it 's likely our Lord took an opportunity when he took the third Cup , to change the use and signification of it , and to Institute the Eucharistical Cup , called by St. Paul the Cup of blessing , 1 Cor. 10. 16. 3. Before they Drank of the third Cup , the Master of the Feast took a piece of Unleavened Bread and brake it , and after he had Eat some himself , he offers the remainder to the rest of the Company , to do the like . After this he proceeds to take some of the bitter Herbs , and to dip them in a thick Sawce called by them Charoseth ( which was formed in the shape of a Brick , to represent the hard slavery undergone by their Forefathers in the Brick-Kilns of Egypt ) and commanded all the Societie to follow his example . Now this was not done in an inclining posture , as the Jewish Doctors teach us ; and they give this reason for it , because this was to put them in mind of the Egyptian Bondage , and therefore here they stood in all probability , because to eat Standing was the manner of Slaves , whereas Lying along after a Lordly manner , was in token of that ease and rest they enjoyed in the Land of Canaan , and of their redemption from the House of Bondage . So often therefore as they Eat the bitter Herbs , so often they changed their Gesture . 4. Though the Jews in their Solemn Feasts used Discumbing , yet in blessing and giving thanks before those Feasts they were , as Philo relateth , in a Standing Gesture , with their Eyes and Hands lifted up to Heaven . And therefore it 's no way probable that Christ and his Apostles would continue in their Table-Gesture at the blessing of the Holy Supper , which is an higher Ordinance than the Passover : Because this would be very unsutable to so great a Solemnity ; Especially too , if Dr. Lightfoot's Opinion be true ( and it may be so for any thing that appears to the contrary , ) viz. that Christ changed the third Cup at the Passover , called the Cup of blessing , into the Sacramental Cup ; because it was the custom of the Jews then , to alter their Table-Gesture that was peculiar to the Passover ; and it 's highly Improbable that our Lord would continue in the Table-Gesture contrary to the General and Currant Custom of the Jews . They that don't think so as I do in this particular , will receive little advantage by being cross . For if it may be supposed that our Lord Sate sometimes when the Jews were wont to Stand , it may equally be supposed that he Stood sometimes when the Jews were wont to Sit ; and what becomes of their Argument for Sitting at the Sacrament after the example of Christ ? because that stands built upon supposition that our Lord Sate at the Passover , as the Jews did , and continued in the same Gesture when he Instituted the Sacrament , which was before the Paschal-Solemnity was over . I will onely observe this briefly by the way , and then proceed to shut up all upon this Head. That those Nonconformists who cry out so vehemently against the Church for Imposing , and her Members for using a Kneeling Gesture , were very unfortunate in their choice when they pitcht upon Sitting , and urged it as the onely necessary Gesture to receive in , in Conformity to our Saviours Practice and Example : Because the Standing Gesture may be much better maintained and defended than Sitting , and hath more and greater probabilities attending it . If therefore variety of Gestures were used by the Jews at the Passover , and it no where appears from Scripture that our Lord did not comply in this matter , then we cannot know for certain what the particular Gesture was which Christ used at the Institution of the Sacrament : it might be Lying along , and it might be Sitting upright ; it might be Standing in an adoring posture , with his hands and eyes lifted up to Heaven ; which is much more probable than either of the former , for the reasons forementioned : we cannot certainly say which ; and yet we must be certain of one , before we can build upon it as an Infallible Rule of Conscience . Let it be therefore granted to our Brethren who differ from us in this point , that our Saviour Sate at the Passover , that the Sacrament was Instituted by him before the Paschal Feast was fully ended , that the Disciples Eat the Sacramental Bread , and Drank the Sacramental Cup , in the same posture as they Eat and Drank at the Passover : What of all this ? how will the necessity of a Sitting Gesture appear from these premises ? Why , thus : Therefore our Lord Instituted and Administred the Holy Sacrament Sitting , say they . How doth this follow of course , I ask ? Since they Eat and Drank in several postures at the Paschal Feast . I confess the Argument had been strong , if they could make it appear , that throughout the whole Solemnity of the Passover no other Gesture but Sitting was used by our Lord. But this I am sure can never be done , and consequently their conclusion can never be good . From the whole I conclude thus much : Since the example of our Lord cannot be certainly known in this matter , our Church cannot be charged for deviating from it : And consequently , to scruple Conformity to the practice of our Church , because she doth not Conform to the practice of Christ which no body can certify us of , is very Unjust and Unreasonable . 2. Supposing our Lord did Sit as they will have it , yet his bare example doth not oblige all Christians to a like Practice . 1. Because naked examples without some Rule or Note added to them to signify that it is the mind and will of God to have them constantly followed and perpetually Imitated by us , have not the force of a Law perpetually obliging the Conscience . Thus in our present Case , though our Lord did Sit at the Sacrament , yet his example alone doth not become an everlasting Rule for all Ages to observe , because he hath no where discovered his binding will and pleasure in this particular . And consequently , since he hath left us in the Dark , we may act contrary to his will and intention , when we so zealously press and follow his example , especially in this matter relating to Gesture . For even under the Law , where all other Circumstances of Time , Place , Habits , and the Ceremonies relating to Divine Worship , were with great particularity described , this of Gesture was left free and undetermined . God never obliged them to use any particular Gesture in any particular part of his Worship , but left it to their choice , whether to Kneel , or Stand , or Bow down their Heads and Bodies , or fall prostrate on the Earth ; to use all , or any one of these , as Custom and their own Pious Prudence should prompt and direct them . Seeing then that the Gesture in the Worship of God was never determined under the Law : Since it was and is in its own nature a Mutable Ceremony in the Service of God , it remains so unto this day : Our Lord left it as he found it , unless it can be proved that he hath by some Command or Note of Immutability fixt and determined it to all succeeding Ages . But because no such Command or Note is to be found , therefore we are not tyed in Conscience to a strict Imitation of his Example . A few instances will clear this point . Our Lord was not Baptized till he was about thirty years of Age ; but this example is not esteemed by the generality of Dissenters a Law or Warrant for us to defer our Baptism so long . So he Instituted the Sacrament a little before his Death : But is there no obligation upon us to receive it but when we are near our Graves , and under a Prospect of Death ? He also Instituted and Administred the Sacrament after a full Meal , in an upper Room , to Men onely . Doth his bare example oblige us to observe punctually all these Circumstances , or no ? If it doth , why do our Brethren of the Separation take the liberty to depart from his example in these things ? if his example layeth no necessity upon us to follow it in these particulars , how doth Sitting become necessary barely upon the account of his example ? I desire them therefore Seriously and impartially to examine this matter , and see if they can assign any reasons for this liberty they take of following the example of our Saviour in some things , and not in others , where there is no other Rule to guide them . I believe they will be constrained to do one of these two things ; either to withdraw their Suit against Kneeling , and quit their own Principle ; or condemn their own practices , as shamefully repugnant to it . 2. The bare example of Christ is no Warrant for us to act by , because the great end and usefulness of that Glorious example he left us , consists in this , viz. that it shews the possibility , and clears up the sense of his Laws , and excites and encourages us to the Practice of them ; it puts the Rule into activity , and sets it forth to the life . It is to our lives , as Exhortation is to Doctrine , it thrusts us forward to do that which we were obliged in Conscience to do before . Whatsoever our Lord hath Commanded us to do , in that onely we are necessarily bound to Imitate him : But where there is no Precept , there is no Necessity . We may do it if we will , and if we can innocently ( as in the case of a single Life ) but we are not under Constraint , and an indispensable Obligation . He hath Commanded us to be Meek and Lowly , to be Just and Merciful , to be Patient under all our Troubles and Afflictions , to follow Peace with all Men , to be ever contented and resigned to the Will of our Heavenly Father in all States and Conditions of Life , and the like : And in all these things he became an Example to us , that we might follow his Steps . He Commands us to do what he performed himself ; and that which we are concerned in , if we would walk surely , is first to look for our Rule , and then for our encouragement to look unto Jesus the Author and Finisher of our Faith. It 's true indeed , we are Commanded in Scripture to follow the Examples of the Apostles so far forth as they follow Christ , and the Example of our Lord is made the Touchstone to try all others by ; but then if we would know what is our Duty , we must bring his Example to the Rule . For as to Preach Christ and to Preach the Gospel , to Obey Christ and Obey the Gospel , are Phrases of alike Import it Scripture ; so in like manner , to follow Christ , is all one with following the Gospel-Rule , or doing as Christ did in obedience to his Commands . The Sum of all is this ; An Example may help to Interpret a Law , but of it self it is no Law : Against a Rule no Example is a Competent Warrant ; and if the Example be according to the Rule , it 's not the Example but the Rule that is the Measure of our Actions . 3. The bare Example of Christ is no Warrant for us to go by , because he was an extraordinary Person , and did many things which we cannot , and many which we must not do . He Fasted 40 Days and 40 Nights , and spent whole Nights in Prayer ; he wrought many Miracles , to prove the Truth of his Doctrine and his Divine Authority by , that he was the Messias , the Son of God , and Saviour of Mankind ; he was a Prophetical Priest , by which Office he was obliged to teach us the whole mind of God in all things necessary to Faith and Salvation , and to offer up himself as a propitiatory Sacrifice for the Sins of the World. Nothing ( we should quickly experiment ) would be more Vain and Foolish , than attempts of an Imitation in some things : And nothing more Wicked , than to think and believe we may and ought to follow his example in others . To dye to Sin , and Crucify the Flesh with its Affections and Lusts , is a good way ( as the Scripture Teaches and Warrants ) of Imitating our Lords Death in a Spiritual Sense . So , to Die rather than deny the Faith and Dishonour our Saviour , is great and Praiseworthy ; but to Die for Sin , either our own or other Men's , to propose a Meritorious Death to our Selves , and by way of expiation , is a Sin of so deep a Stain , that the Blood of Christ will not Wash out : For this in effect is Trampling upon and Vilifying of the Precious Blood of our Saviour , and to detract from the Virtue and Merits of his Sacrifice , and thereby render it weak and insufficient to save us . Blindly therefore to follow the Example of Christ , is a certain way to run into Error and Mischief . We must then of necessity , if we would follow him safely , seek out for a plain Rule in the Word of God , or guide our Selves by the Dictates of Reason and Prudence ; and either way is a sufficent Demonstration that a bare Example is not to be trusted to . Those who urge the example of Christ for Sitting , were somewhat ware of this , namely , that his example , and those of his Apostles , are not to be Imitated by us in all things ; and therefore they lay down this for their Maxim and Guide : We are bound to Imitate Christ , and the commendable example of his Apostles , in all things wherein it is not evident they had special reasons moving them thereunto , which do not concern us . But I would willingly be informed how we shall be ever able to know when they acted upon special reasons , and what they were , that we may know our Duty , if a bare Example without any Rule obliges us : And if we guide our selves by Scripture or Reason in this matter , then they are the measures of the Example . Besides , if we are not to Imitate them in such things which they were moved to do upon special reasons which did not concern us , then we are obliged to Imitate their examples in such things as they did upon general and common reasons which concern us as well as them , or we are not obliged at all by any Example ; and if so , then those reasons are our Rule , to which we are to reduce their Examples . Without we find some general or common Reason , we have no Warrant ( according to their own Principle ) to follow their Examples ; and when such Reasons do appear , then it 's not the example alone that obliges us , but Reason that approves the Example . To bring their own Rule to the case in Hand : How do they know but our Lord was moved to Sit at the Sacrament by Special reasons drawn from that Time and Place , from the Feast of the Passover to which that Gesture was peculiar ? How do they know but that our Lord might have used another Gesture , if the Sacrament had been Instituted apart from the Passover ? The necessity of the time , made the Jews Eat the Passover after one fashion in Egypt , which afterward ceasing , gave occasion to alter it in Canaan ; and how do we know but that our Lord complyed with the present necessity , and that his Example ( if he did Sit ) was onely temporary , and not designed for a Standing Law perpetually obliging to a like practice ? If Christ acted upon special reasons , then we are not obliged , by their own Rule ; and if he did not , let them produce the reasons if they can , which make this Example of Christ of general and perpetual use , and to oblige all Christians to follow it . When ever they do this , I am sure they will expose their own Principle which they have built so much upon , to the Scorn and Contempt of the World ; which is this : That the bare example of Christ and good Men in Scripture , are a compleat Rule and Sufficient Warrant for our Actions , in such things as we have no Precept or Prohibition for in the Word of God ▪ That a Christians Duty in a great measure flows purely from Examples Recorded in the Word of God , and not from the express Laws of God , which he hath revealed to us . 4. It 's absurd to talk of Christs Example apart from all Law and Rule , and to make that alone a Principle of Duty distinct from the precepts of the Gospel ; because Christ himself , all the while the World enjoyed the benefit of his example , governed his actions by a Law. For if we consider him as a Man , like unto us in all things ( Sin onely excepted ) he was Born under the obligation of the Moral and Natural Law ; as a Jew , under the Mosaick Law ; as the Messias , sent of God into the World to compass the great Work of our Redemption which he had freely undertaken , he still acted by Divine appointment , and was under the Gospel-Law . He came to fulfil all Righteousness , and to teach us the whole Mind and Will of God , and Exemplify to us what he taught and delivered . That which made that bitter and deadly Cup which ended his Days relish with him , was this consideration , that it was a Cup given him by his Father , and the Drinking it was agreeable to his will ; and it was the comfort and support of his Soul a little before his Death , that he had finished the Work that his Father had given him . He frequently professed in his life-time that he did as his Father gave him Commandment , and that it was his great business and delight to do the will of his Father ; and many such expressions he used , which may be consulted at leisure . If therefore we onely look to his Example , without considering the various Capacities and Relations he bare , both towards God and towards us , and the several Laws by which he stood Bound , which were the measures of his Actions , we shall miserably mistake our way , and bewilder our selves ; we shall Act like Fools , when we do such things as he did pursuant to infinite Wisdom . Thus ( to give but one instance ) if we should Subject our selves to the Law of Moses as he did ( for he fulfilled the Ceremonial Law , which he came to abolish ) we should thereby frustrate the great Design of the Gospel , and of our Saviours coming into the World : And yet even this we are obliged to do , if his Example alone , be a sufficient Warrant for our Actions . I have staid the longer upon this Head , because so ill a use hath been made of Scripture-Examples , and to shew how far forth we may safely steer by them , I scarce know any one Doctrine so teeming and big with Error , so Fatal to the Souls of private Persons , and the Peace of Publick Societies both Civil and Ecclesiastical , as that which teaches us to Learn and Derive our Duty from , and to Judge of the Goodness and Badness of our Actions by the Examples of Christ , and good Men , over and above what we are obliged to do by the Precepts and Laws of the Gospel . 3. They who urge the Example of Christ against Kneeling at the Sacrament , as our Rule to which we ought to Conform , do not follow it themselves . Because the posture he Instituted the Sacrament in , which they say was a Passover-Gesture , was ( if so ) very different from that which they so earnestly plead for and use at this day . For that was a Discumbing or Leaning Gesture on the left side , much after the manner that we lye upon Couches , with the upper part of the body almost erect . It is agreed by all Learned Men , that this was the Ancient Custom of the Jews in our Saviours time , and is so to this day at the Passover , by which Gesture they distinguish this Festival Night from all others . Now if the same Gesture were used by Christ at the Sacrament as was at the Passover , and his example makes it necessary and obligatory to all Christians , for what Reasons and by what Authority do our Dissenting Brethren change it into Sitting upright , according to our Civil way and manner of Feasting ? When they tell us this , it will be very easy to justify Kneeling by the same Authority which they shall alledge for Sitting ; and our changing the Gesture will be as warrantable as theirs . Unless they will say , that they alone have the Power and Priviledge to recede from the Example of Christ when and how far they please , but our Church hath not , nor any other upon the face of the Earth . To say Sitting , as they do , comes nearer to the Gesture used by our Lord at the Passover , and consequently ( as is supposed ) at the Sacrament , then the Kneeling Gesture , according to the Custom of our Church , will do them no service : For there is no Room for this Question , Who cometh nearest to the Example , they or we ? when they ought not at all to vary , if they keep to their own Rule . The Example of Christ , as it is urged by them against Kneeling , equally Concludes against all other Gestures besides what he himself used : And then the supposed Gesture which he observed binds to Lying along . For where we have nothing to go by but his Pattern , we must cut exactly by it , or else we take a liberty to do that of our own heads for which we have no allowance : That is , we leave the Pattern which we were obliged onely to follow , and act at random upon our own heads ; and then the Pattern cannot be alledg'd for our Justification . Though our Church therefore doth not strictly follow the Example of Christ ( as is objected ) by requiring all her Communicants to Kneel , yet they have no reason to complain and to scruple Communicating with us , who do not follow it themselves , but receive the Sacrament in their separate Congregations in a Gesture different from what our Lord used at the first Institution of it . The Presbyterians ( if one may Argue from their Practices to their Principles ) lay very little stress on this Argument taken from the Example of Christ. For though they generally choose to Sit , yet they do not Condemn Standing as Sinful , or Unlawful in its self ; and several are willing to Receive it in that posture , in our Churches : which surely is every whit as wide from the Pattern our Lord is supposed to have set us , ( whether he Lay along or Sate upright ) as that which is Injoyned and Practised by the Church of England . There is too a Confessed variation allowed of and Practised by the generality of Dissenters , both Presbyterians and Independents , from the Institution and Practice of Christ and his Apostles , in the other Sacrament of Baptism . For they have changed Immersion or Dipping , into aspersion , or Sprinkling and Pouring Water on the Face . Baptism by Immersion or Dipping , is sutable to the Institution of our Lord , and the Practice of his Apostles , and was by them ordained and used to represent our Burial with Christ , a Death unto Sin , and a New Birth unto Righteousness , as St. Paul explains that Rite . Now it 's very strange that Kneeling at the Lord's Supper ( though a different Gesture from that which was used at the first Institution ) should become a Stumbling-block in the way of Weak and Tender Consciences , that it 's more unpassable than the Alpes ; and yet they can with Ease and Cheerfulness pass by as great or a greater change in the Sacrament of Baptism , and Christen as we do , without the least murmur or complaint . Sitting , Kneeling , or Standing , were none of them Instituted or used to signify and represent any thing Essential to the Lord's Supper , as Dipping all over was ; why cannot Kneeling then be without any wrong to the Conscience , as Safely and Innocently used as Sprinkling ? How comes a Gnat ( to use our Saviours Proverb ) to be harder to swallow than a Camel ? Or why should not the Peace and Unity of the Church , and Charity to the Publick , prevail with them to Kneel at the Lord's Supper , as much ( or rather more ) as Mercy and Tenderness to the Infants Body , to Sprinkle or pour Water on the Face , contrary to the first Institution ? 4. They who Kneel at the Sacrament in complyance with the Customs and Constitutions of the Church whereof they are Members , do manifestly follow the Example of Christ. For our Saviour complyed with that Passover-Gesture which was at that time commonly and generally observed by the Jews , but cannot be pretended to be the same that was used at the first Institution of that Feast in Egypt . For thus the Command runs , Exod. 12. 11. And thus shall ye Eat it ; with your Loyns Girded , your Shoes on your Feet , and your Staff in your Hand : And you shall Eat it in haste ; it is the Lord 's Passover . This , say the Hebrew Doctors , was but a temporary Law , suted to the necessity of that time , and served for that Night onely , and did not oblige the following Generations in the Land of Canaan . For thus they comment upon it : Four things were contained in this Law , which did not oblige but for that night at the Passover in Egypt . 1. Eating of the Lamb in their Houses dispersed in Egypt . 2. Taking up of the Lamb from the tenth Day . 3. Striking the Blood on their Door-Posts . 4. Eating in Haste . Here the Gesture in all probability was Standing , though it be not expresly mentioned : Howsoever , it was different from that used by the Jews in our Saviours time , which was a Gesture denoting Ease and Rest , and their deliverance from Egyptian Bondage . And our Lord's Complyance with this Custom may teach us thus much , That we should not be scrupulous about Gestures , but conform to the Innocent and prevailing Customs of the Church wheresoever we live . To this Practice St. Paul's Rule well sutes ; Not onely , Whatsoever things are True , and Just , and Lovely , and Pure , and Honest , but , whatsoever things are of good report , ( i. e. well spoken of , or laudable : ) Not onely , If there be any vertue , but if there be any praise , ( if any thing be much approved of in Common esteem , or is made commendable by Custom ) we are to think ( or make account of these things , ) and conform our practice to them . And if Christians in the several places of their abode did walk according to this Rule , they would greatly promote the Peace and Welfare of the Church of Christ , and in so doing procure quiet and Peace to themselves , with unspeakable Comfort and Satisfaction . Whosoever would be esteemed and rewarded as a Peacemaker , and avoid the ill reputation and guilt of a Turbulent Person , ought among other things carefully to observe this , viz. to Submit to , and Comply with the Innocent Customs of the Church whereof he is a Member . For thus the same Divine Writer ( after he had Argued against Womens being Uncovered in the publick Assemblies ) concludes all after this manner : If any Man seem to be Contentious , we have no such Customs , nor the Churches of God. Pray by the way let this be observed from this place , That we may Lawfully do some things in the Worship and Service of God , for which we have no Command or Example in Scripture , or else St. Paul's Argument from Custom is of no force . To sum up all upon this second Query : Seeing that we can never be certain of the particular Gesture used by Christ at the Institution of the Holy Sacrament : Seeing his bare Example ( supposing he did Sit ) doth not oblige us in Conscience to Imitate it : Seeing they who urge his Example do not follow it themselves , even in that particular they urge it for : Seeing Conformity to the Gesture prescribed by Law , is a plain Conformity to the Example and Practice of Christ , considered as to the Equity , Reason , and Spiritual Meaning and Instruction of it . I think no Man can reasonably object against Kneeling , and scruple in Conscience a Conformity to it , as being repugnant to the Example of our Lord. Query III. Whether Kneeling be not altogether Unsutable and Repugnant to the Nature of the Lord's Supper , as being no Table-Gesture ? BEfore I proceed to the Case it self , it will be requisite to premise something which may explain the true sense of it ; and Discover upon what Grounds and Reasons our Dissenting Brethren build their scruples against Kneeling , as being no Table-Gesture . By a Table-Gesture we are to understand thus much ; That at the Lord's Supper we ought in their Judgment to use the same Gesture as we do at our ordinary Meals and Tables , at our Civil Feasts and Entertainments : And because divers Gestures are used at Meals , according to the different Modes and Customs of several Nations , therefore we are obliged to use that at the Sacrament , which the Custom of our Country hath prescribed at our Ordinary and Civil Meals . Thus ( saith the Author of Altare Damascenum , a Stout and Learned Champion for a Table-Gesture , Sitting cross-legged as the Turks do at their Meals , would be amongst them ( if they were Converted ) a Comely fashion of Receiving the Lord's Supper . The Sacrament is a Supper , a Feast , a Banquet , and therefore requires a Supper , a Feast , a Banquet-Gesture . And such a Gesture must be used as Standeth with the Custom of the Country . In no Nation was it ever held Comely to Kneel at their Banquets , or to Receive their food Kneeling . So that according to the sense of their own Writers , and great Patrons of Siting , this is the reason why they question the Lawfulness of Kneeling : That the Gesture at the Lord's Table ought to be the same with that which we use and observe at our Ordinary Tables , according to the Custom and Fashion of our Native Country wherein we live . And then the full Import and meaning of the Query is this : Whether the nature of the Sacrament , considered as a Feast , doth not require and oblige us to Sit and not Kneel , because Sitting and not Kneeling is the Ordinary Table-Gesture , according to the Mode and Fashion of England . Here the Reader may observe , that this Argument for Sitting , drawn from the nature of this Holy Feast , quite overthrows the two former Arguments drawn from the express Command and Example of our Saviour , and renders them useless and unserviceable to their cause . 1. For they don't say we are obliged to use the same Gesture with our Lord , but only a Table-Gesture , though never so different from that which he used , according to the Custom of our Country where we live . Various Gestures , according to the Variety of Fashions and Usages of several Nations at their Common Feasts , may be all Comely and Sutable to the Nature of this Holy Feast . According to this Argument , therefore , we are not obliged to Sit , because Christ did at the Sacrament ; and then his bare Example is no Rule to us in this matter . His Example was Governed and Guided by the Nature of the Sacrament , and the Custom of the Jews . Our Lord Instituted the Sacrament before the Paschal Feast was over , and he continued in the same posture which he used at the Passover , say they , and that was Sitting . Suppose this , what follows ? Why therefore we are bound to Sit too , after his Example . No , by no means , say I , unless it be the Custom of our Country to Sit at our Meals , and Sitting be our Common Table-Gesture : Which is the strength of this Argument drawn from the Nature of the thing , if we may believe what they say themselves . 2. Again , if the Nature of the Sacrament require a Table-Gesture , and we are obliged to use that in particular which standeth with the Custom of our Country , and the Gestures may be different according as their Customs differ , then God hath no where Commanded the use of any particular Gesture , nor obliged all Christians in all places to observe one and the same . 3. And then Thirdly , we may Lawfully observe some things in the Worship of God , for which we have no Command or Example in the Holy Scriptures , if this Argument of the Table-Gesture be good . And this principle , viz. that we ought not to do any thing in the Worship of God , but what we have some Command or Example for in Scripture , is the great battering Engine which hath been constantly imployed against the Ceremonies enjoyned by our Church , and it is a Principle wherein the Mystery of Puritanisme doth consist , as Bishop Sanderson Notes . Therefore it behoves our Brethren not to be fond of this Table-Gesture , as they love the Life of their Cause . I am sure no greater Argument can be afforded of a routed baffled Cause in the matter of Sitting at the Sacrament , than to see the Patrons of it running up and down in Confusion , and flying for Refuge sometime to the Command of Christ , then to his Example ; when driven out there , then to the Nature of the thing and Civil Customs , and about again to the Example . For thus the Authors of the fore-mentioned Tracts do . Thus much being premised , I proceed to Consider the Question proposed ; for the Resolution whereof , I shall 1. Enquire into the Nature of the Holy Sacrament , that so we may truly understand what Gesture is agreeable or repugnant to it . 2. Shew that the Nature of the Lord's Supper doth not absolutely require and necessarily oblige us to observe a Common Table-Gesture , in order to our worthy Receiving . 3. That Kneeling is very Comely , and agreeable to the Nature of the Lord's Supper , though no Table-Gesture . 4. That the Primitive Church and Ancient Fathers had no such notion of the necessity of a Table-Gesture as is maintained and urged by Dissenters . 1. As to the Nature of the Sacrament , I shall endeavour to discover it under these following Heads . First , the Sacrament in the Holy Scripture is called the Lord's Table , and the Lord's Supper , and and Banquet , by the Ancient Greek Fathers , because of that Provision and Entertainment which our Lord hath made for all worthy Receivers . It is styled a Supper and a Feast , either because it was Instituted by Christ at Supper-time , at night ; or because it represents a Supper and a Feast : And so it is not of the same Nature with a Civil and Ordinary Supper and Feast , though it bear the same name . There is some resemblance between this Holy Feast and Civil Feasts ; and the shewing wherein it lies , will in part explain its Nature . There are three things Essential and Necessary to a Feast , and included in the notion of it : Plenty , good Company , and Mirth . And upon the account of these , the Sacrament is ( considered in its own Nature ) properly a Banquet , a Feast ; but then it is a Heavenly and Spiritual one , consisting of Spiritual Graces and benefits , Communion with Christ and with all true believers , signified by , and tendered under the outward Elements of Bread and Wine : and even in these three particulars which are Essential to it , considered as a Feast , and are necessary ingredients into all Feasts whatsoever , it very much differs from Civil and Ordinary Feasts . For though there be Plenty , yet it doth not consist of Variety of Dishes , to gratifie our Palats , or satisfie our Hunger , as other Feasts do , and particularly the Passover did , where the Body was filled and Feasted as well as the mind . The provision wherewith our Lord hath Furnished out his Table , is not of an Earthly and perishing , but of an Heavenly and Immortal Nature , even the Body and Blood of Christ , which we Spiritually Feast upon . Alas , if we only fix our Eyes and Thoughts upon what is placed on the Table , and those small portions of Bread and Wine allotted us to Eat and Drink , without lifting up our Hearts ( as * our Church exhorts us to do , by the Minister , in her Communion-Office ) to those Heavenly and Invisible good things , couched under , and signified by the outward Elements of Bread and Wine , what is there in all that we see that deserves the name of a Feast , or can by the help of any figure ( but an Irony ) be called by that name ? Did ever any Man esteem that a Feast , where there was not Meat enough to fill his Mouth , nor Drink enough to quench his thirst ? It is upon the account therefore of those Invisible and Spiritual good things , wherewith the Souls , not the Bodies of worthy Communicants are Strengthened and Refreshed ( of which the Bread and Wine are but the Types and Shadows ) that the Sacrament is , and may truly be called a Feast or Banquet . And for this reason † the Greek Fathers called it a Spiritual Feast , and the Table a Mystical Table ; and the Cup , the Cup of Mysteries : and the Sacrament , take it all together , was by them Styled the Mystical Supper , the Mystery , and Mysteries , as Presenting one thing to the Eye , and another to the Mind . 2. As Plenty is one necessary ingredient into the Nature of a Feast , so also is Choice and Select Company . Feasts are made in expectation of Friends and Acquaintance . A Man may Dine alone , but in Proper and Ordinary Speech , no Man is said to Feast alone . Now though the Sacrament doth resemble our Common Feasts in this Particular ( and therefore hath obtained the name of Communion , and the Guests Communicants , which Phrases do naturally import Number or Society : ) yet if we consider what the persons are that constitute this Society , and with whom Communion is held , the Nature of this Spiritual Feast will further appear . And truly our Communion is with God the Father , Son , and Holy Ghost , the three Divine Persons of the Holy Trinity ; though principally our Lord Jesus , the Master of this Feast , in and through whom we all have access by one Spirit to the Father , as St. Paul speaks . This high and inestimable priviledge and Honour of being admitted into the Presence of God , and holding a friendly Correspondence and Converse with him at his Table , is founded on the Blood of Christ , which we thankfully Commemorate at this Solemnity , by which we who were afar off are made nigh , as the same Divine Writer hath it . Moreover , by Eating and Drinking at the Lord's Table , we are United to , and hold Communion with all Faithful Christians and worthy Communicants , the Members of his Mystical Body the Church , whom he hath redeemed and cleansed by his most precious Blood. And that which qualifies a Man for such Communion , doth not Consist in External Garbs or Ornaments of the Body , but in Holy and Virtuous Dispositions of Soul , in a Penitent , Humble , Charitable , Thankful , and Obedient Heart . 3. Another thing necessary to a Feast is Mirth and Joy , ( which implies also good discourse ) and in this too the Sacrament resembles our Common Feasts . But then the Joy is of a Spiritual Nature , and flows from different Causes . Not from what we Tast and See , not from our Appetites and Phansies pleased and tickled with the richness and Variety of Dishes which adorn the Table , nor from our Blood and Spirits raised and fermented by generous Wines ; but from Divine and Heavenly Considerations . From the Boundless and Unaccountable Love of God in sending his onely Begotten and Beloved Son into the World , to lay down his Life and shed his Blood as a propitiation for our Sins ; from the wonderful Condescention of our Dear Lord and Master , in undertaking this hard Task , in appearing Clothed with our Flesh in the form of a Servant , and at last Humbling himself to the Death of the Cross for our Sakes ; from the Victory he hath gained for us over Death and Hell , and all the Spirits of Darkness ; from the miraculous Redemption he hath wrought , and the Right and Title to Eternal Life , which he hath purchased for us Sinful Dust and Ashes , by his own most Precious Blood. This is the secret Language and Discourse of every Devout Christian at this Holy Feast ; and with these kind of Meditations he refreshes and delights himself . So that from the whole we may conclude , that the Lord's Supper is in its own Nature truly and properly a Feast , though vastly different from Common and Ordinary Feasts throughout , even in those things wherein it seems to be like them . As to the several Names and Phrases by which the Nature of it is described , they are figurative , and borrowed from Civil Entertainments : but although it hath received the same names , and is represented by Phrases that properly sute to Ordinary Feasts , yet the Lord's Supper differs in its Nature from Civil Banquets , as much as Heaven and Earth , Body and Spirit , differ in theirs . As to the Bread and Wine which we see and tast , they are only Signs and Types of the true Spiritual Feast , and serve to raise our minds to , and whet the Appetites of our Souls after Celestial and Heavenly Enjoyments . Thus much may suffice to inform us what the Nature of the Sacrament of the Lord's Supper is , considered barely as a Feast . 2. For a further Discovery of its Nature , we are to be minded that it is a Feast upon a Sacrifice for Sin , wherein we are particularly to Commemorate the Death of Christ by way of expiation for the Sins of the World. 3. It was Instituted in Honour of our Lord , our great Benefactor and Redeemer ; where we meet to preserve an Eternal memory of his Wondrous Works , to bless and praise him , and speak good of his Name . And thus partaking of the Lord's Supper is a proper Act of Christian Worship performed to our Saviour . It 's the Worship of God manifested in our Flesh , and of our Crucified Lord , who submitted himself to a Vile and Tormenting Death for the sake of us Vile and Miserable Sinners . 4. The Lord's Supper is a Mysterious Rite of Religious Worship , which as it respects God the Father , hath the Vertue and Efficacy of a Thanksgiving and a Prayer , as the Sacrifices under the Law had . For our desires and affections may be signified by Actions as well as Words , and by Ceremonies as well as Speech : And with respect to this Notion and End of the Lord's Supper , it was Anciently Stiled the Liturgy and the Eucharist ; which last name , as it was given to it in the most early Ages of the Church , so it still retains the same among all the Christian Churches to this day . 5. The Lord's Supper was Instituted to be a Foederal or Covenanting Rite between God and all worthy Communicants : Where , by permitting us to Eat and Drink at his Table , he signifies that we are in a State of Peace and Friendship , and in a Covenant-relation with him ; and we by coming to his Table , and Eating and Drinking in his presence , do own him to be our God and Saviour , and in effect plight our troth to him , and Swear Fidelity and Allegiance to him : we take the Sacrament upon it ( as we ordinarily say ) that we will not henceforth live unto our selves , but to him alone that Dyed for us , and gave himself for us an Offering and a Sacrifice to God , for a Sweet Smelling Savour . 6. The Sacrament of the Lord's Supper was Instituted for this further end , viz. to be a means to Convey and Apply to us the Merits of that Sacrifice which Christ offered for Sinners on the Cross ; and as a Pledge to assure us thereof . 7. It was instituted to be a Sacred Bond of Unity and Concord among all Christians , to engage and dispose us to Love one another , as our Lord Loved us , who thought not his Life too dear , nor his Blood too much to part with , for our Sakes . This is a short , and , so far as it serves my present design , a full account of the Nature of the Lord's Supper . If the Reader desire to see these things ( which I have but touched upon ) more largely proved and explained , let him for his satisfaction consult those two excellent Discourses ( among many others ) that pass under these names , viz. 1. The Christian Sacrifice . 2. Discourse of Religious Assemblies . Howsoever , by what hath been said it appears , that the Sacrament of the Lord's Supper is of a complicated Nature , and Instituted for various ends ; that it is vastly different both in its nature and ends from Civil and Ordinary Feasts : And therefore I conclude that we are not at this Religious Feast to guide our Selves by the Rules of Common Table-Fellowship , but by more Religious and Spiritual Considerations . Which leads me to the second thing proposed for the Resolution of the present Case . 2. That the Nature of the Lord's Supper doth not absolutely require and necessarily oblige us to observe a Table-Gesture , in order to a right and worthy Receiving of it . The Reasons that I shall offer for the Proof of this , are these : 1. If the Nature of the Sacrament considered as a Feast necessarily requires a Table-Gesture , then the Nature of the Sacrament considered as a Feast equally concludes for all other Formalities which are either Essential to all Civil Feasts whatsoever , or to all Feasts as they obtain among us . For if Sitting be necessary , purely because the Nature of a Feast requires it , then all other Circumstances which the Nature of a Feast requires , will be equally necessary too . But our Dissenting Brethren will by no means allow of this , nor think themselves obliged to observe all other formalities , though equally sutable and agreeable to the Nature of a Feast as Sitting is : Though for what good reason , I am perfectly in the dark . For 1. As they omit many things at the Sacrament that are as agreeable to the Nature of a Feast as the Table-Gesture is ; So they observe several Modes and Circumstances which are not agreeable to the nature of a Feast , as the Custom of our Country standeth . For instance , at our Common and Ordinary Feasts it 's very sutable and agreeable to Laugh , to Talk , and Discourse together ; to Congratulate one anothers welfare , to enquire of the State of absent Friends and Acquaintance , to Sit with the Head Covered , to Eat plentifully and Drink Frequently , to Carve and Drink to one another . It is further necessary and convenient , that at such Feasts the Guests should be well attended with Servants and Waiters , who are not allowed to Sit down at the Table with those who are Invited . It 's agreeable that the Guests should , if they please , help themselves and their Friends where they like . And yet these ( and many other things of this Nature ) though very sutable to , and commonly practised at our Ordinary Feasts , are not allowed of , nor practised by , nor urged as necessary to be observed at the Sacrament by our Dissenting Brethren . But why they should plead for and urge the necessity of a Common Table-Gesture as being agreeable to the Nature of a Feast or a Banquet , and at the same time think there lyes no necessity at all upon them to observe other Formalities equally agreeable to the Nature of Civil Feasts , and warranted by custom as much as Sitting , is the great knot of the Question , and that which puzzles me , I confess , to unty . 2. They observe several Modes and Circumstances at the Sacrament , which are not agreeable to the Nature of a Feast or Supper , nor to the customary way of Feasting among us . For example : The Sacrament ( say they ) is a Feast , a Supper , and requires a Feast , a Supper-Gesture ; and then too ( say I ) it requires a Supper-time . It is called in Scripture the Lord's Supper , and it was Instituted the same night in which he was betrayed ; and it 's clear that our Lord Administred it at Even , and that late , at the close of the Paschal Feast . Now the Nature of a Supper , according to Common use and acception , requires the Evening or Night , as the proper and peculiar season for it ; and yet our Dissenting Brethren make no scruple of Communicating at Noon . It 's not agreeable to the Nature of a Feast , that one of the Guests , and the Principal one too , should fill out the Wine , and break the Bread , and distribute it to the rest of the Society ; but this the Dissenters generally allow of and practice at the Holy Communion . It 's not agreeable to the Nature of a Feast , to Sit from the Table , dispersed up and down the Room . In all publick Feasts there are several Tables provided , when one is not big enough to receive the Guests ; and yet the Dissenters generally receive in their Pews , scattered up and down the Church ; and think one Table is sufficient , though not capable of receiving the twentieth part of the Communicants , in some large Parishes and numerous Assemblies : And where they are few in number , that they may come up to and Sit at the Table , they generally are against it ( especially the Presbyterians ) and think they are not obliged to observe that formality , though constantly practised at Common and Civil Entertainments . It 's by no means agreeable to the nature of a Feast to be Sorrowful . To Mourn and Grieve at a Feast , is as Indecent and Unsutable , as to Laugh at a Funeral . But sure our Dissenting Brethren will not say , that to come to the Sacrament with a Penitent and a broken Spirit , to come with a hearty Sorrow for all our Sins , which caused much Pain and Torment to our Dearest and Greatest Friend , our ever-Blessed Redeemer : To reflect upon the Agonies of his Soul in the Garden , the Bitterness of his deadly Cup , the Torture he endured on the Cross , with a deep Sympathy and Trouble for the occasion , they will not surely , I say , affirm that such a disposition of Heart and Mind is improper and unsutable to the Nature of this Holy Feast which we Solemnize in Commemoration of his Death for our sakes . I make no doubt but all Pious Dissenters bring along with them to the Sacrament such a temper ; but this they ought not to do , if their Rule hold good , viz. That at this Feast we ought to be guided by the Rules of Common Table-Fellowship . 2. The Nature of the Lord's Supper doth not necessarily require a Common Table-Gesture , because it 's not of the same Nature with Common and Ordinary Feasts . It is very ill Logick , as well as ill Divinity to argue from Natural and Civil things to Spiritual ; to conclude that because they agree in their names , they are of the same Nature , For example : When any Man , who hath led a loose , sensual , wicked Life , is awakened and excited by the Grace of God to consider and take up , to mind Heavenly things , and to breath after God , and Christ , and Eternity ; to alter his mind and his manners , and lead quite another Life from what he did before , this Person is in Scripture-Phrase said to be Regenerate and Born again . But if we would go about to judge of the true Nature of Regeneration and the new Birth purely by the Correspondency it holds with the Natural Birth , and argue from the Natural to the Spiritual , we should Entertain very gross and silly Conceptions of Regeneration , and greatly mistake the Nature of it . How ridiculous would it be to prescribe the same Rules to be observed by a New Convert , or a New-Born Babe in a Spiritual Sense , in Order to his Spiritual nourishment and growth in Grace , as are prescribed and practised towards Infants and New-Born Babes in a Natural Sense for the maintenance and preservation of their Natural Life , and Strength ; as , that they should be Swathed , and enter into a Milk-Dyet ! And yet this is every way as reasonable , as to prescribe Sitting as necessary to the worthy Receiving of the Sacrament , which is a Spiritual Feast , because it 's agreeable to the Nature of Civil Feasts : Or ( which amounts to the same thing ) because it 's called a Feast , therefore it 's of the same Nature with Ordinary and Common Feasts ; and Consequently , such a Gesture and Behaviour as is necessary and requisit to these , is also requisit and necessary to the Lord's Supper . 3. The Nature of the Lord's Supper , considered as a Feast , doth not necessarily require and oblige us to use a Common Tale-Gesture , in order to right and worthy Receiving , because , in the Judgement and Practice of numerous Dissenters , it may be worthily Received Standing . Thus the Presbyterians ( and all their Writers who have engaged against Kneeling ) do not condemn Standing as Sinful and Unlawful , nor esteem such as use it unworthy Receivers on that account ; and yet Standing is no Common Table-Gesture . If any should yet urge the necessity of Sitting as the onely agreeable Gesture to the Nature of the Sacrament considered as a Feast , and that to use any other Gesture would Prophane the Ordinance ; I offer this to be considered as a good Answer , That the Passover was called a Feast by God himself who Instituted it , and yet he Commanded the Children of Israel to Celebrate it in Egypt after this manner ; with their Loyns Girt , their Shoes on their Feet , and their Staff in their Hands : All Signs of hast indeed , but no Feast or Table-Gestures either among the Jews or the Egyptians . To say that God enjoyned Gestures unsutable to the Nature of that Ordinance , is to call in Question the Wisdom , and the Knowledge , and the Truth of God , as not Acting upon a right understanding of , and in Conformity to the true Nature of things : it 's all one as to suppose , that God , after he had Created a reasonable Creature , would enjoyn him to do something that was disagreeable to his Nature and Reason . On the other hand , to say that the Feast of the Passover did in its Nature admit of several Gestures , is to yield all that I desire ; for then the Sacrament , considered as a Feast , will admit of several too , and Consequently doth not oblige us to observe onely a Feast-Gesture for the due Celebration of it . 3. Kneeling is very Comely , and Agreeable to the Nature of the Lord's Supper , though no Table-Gesture . Which I hope will be made evident to every Honest and Unbyassed Mind ( which Impartially seeks after Truth ) by these following considerations : 1. Kneeling is allowed on all Hands to be a very fit and sutable Gesture for Prayer and Praise , and very apt to express our Reverence , Humility , and Gratitude by , and Consequently very fit to be used at the Holy Sacrament , and agreeable to its Nature . This will appear , if we reflect upon what hath been delivered concerning the Nature and Ends of the Lord's Supper . For at the Sacrament we express that by Actions ( as I hinted before ) which at other times we do by Words ; and the Lord's Supper is a Solemn Rite of Christian Worship , which implyes Prayer and Praise . It includes all the Parts of Prayer . By partaking of the Signs of his Body broken , and Blood shed for our Sins , we do Commemorate , Represent , and Shew forth to God the Father , the Sacrifice which his Dearly Beloved Son made upon the Cross ; we Feast upon the memorials of the great Sin-Offering : And in so doing , we make an open Confession and Acknowledgment of our Guilt and Unworthiness to God , and we plead with him in the Vertue of his Sons Blood which was shed for us , for the Pardon and Remission of all our Sins . We further Humbly entreat him to be Propitious and Favourable to us , and to bestow upon us all those benefits which our Lord purchased with his most Precious Blood. We Intercede with him too at the Communion for the whole Church , that all our Fellow-Christians and true Members of his Body may Receive Remission of their Sins , and all other benefits of his Passion . And as Eating and Drinking at his Table , is a Visible and Powerful Prayer in the sight of God ; so it is a Visible Act of Praise and Thanksgiving , whereby we let our Heavenly Father see that we retain a deep and lively sense of his Unexpressible Love , in sending his onely begotten Son into the World to Dye for us that we might Live through him . And that which enlivens our Faith , and emboldens our hopes of finding Favour and Acceptance at his Hands at this time above others , is this , viz. Our Prayers and Praises are not onely put up in the Name of Christ , but presented , and as it were Writ in his Blood , and offered to God over the great Propitiatory Sacrifice . All this our Actions signify and speak , when we Eat the Consecrated Bread , and Drink the Cup of Blessing at the Lord's Table . If therefore these things be True ( and I think no body who understands what he doth when he partakes of the Lord's Supper will gain-say it ) then Kneeling must be judged as fitting and convenient to be used at such a time , when we signify our desires and affections by external Rites and Ceremonies of Gods appointment , as when we do it by Words , that is , when we say our Prayers . 2. Our Dissenting Brethren ( and all good Christians ) will Grant , that our Blessed Saviour ought to be Worshipt and Adored by all worthy Communicants , inwardly in their Hearts and Souls , when they Receive the Tokens and Pledges of his tender and exceeding great Love in laying down his Life for the Sins of the whole World. And if so , then whatsoever is very apt and meet to express the inward esteem and veneration of our minds by , can't be thought Unsutable and Repugnant to the Nature of the Lord's Supper : Because that is a Religious Feast Instituted in Honour of our Lord , and is a Solemn Act of Christian Worship performed to our Crucified Saviour . Our meeting together at this Holy Feast in Obedience to his Commands , to Commemorate his Death , and tell of all his wondrous Works ; perpetuate the fame of our great Benefactor ( as much as in us lyes ) throughout all Ages , is an External mark of the Honour and respect we bear towards him in our minds , and is , properly speaking , that which we call Publick Worship . Since to Bow our Knees then , is allowed to be a proper mode of publick Worship , and an External Sign of Reverence ; why should an adoring posture be thought Unmeet and Unsutable to the Sacrament , which in its nature imports Worship and Adoration ? 3. No good Christian , of what Party or Perswasion soever , will deny , but that to lift our Hands and Eyes to Heaven , and to Employ our Tongues in Uttering the Praises of our Blessed Redeemer , even in the Act of Receiving , is very agreeable to the Nature of the Sacrament ; why then should Kneeling be thought Unsutable , which is no more but onely Glorifying God and our Blessed Saviour with another part of our Body ? Why should the Gesture be scrupled at more than the Voice , or the Bowing of my Knees be esteemed incongruous and unfitting , any more than moving my Tongue , or raising my Hands and Eyes to Heaven ? Especially if we consider , that the high degree of Honour and Glory to which our Lord is advanced in the Heavens by God the Father , as the reward of his Humble and Submissive Obedience here on Earth , challenges from us all manner of Respect and Reverence both of Soul and Body , He Humbled himself , and became Obedient into Death , even the Death of the Cross Wherefore God hath highly exalted him , and given him a Name which is above every Name , that at the Name of Jesus every Knee should Bow , &c. and that every Tongue should Confess that Jesus Christ is Lord , to the Glory of God the Father . 4. The Holy Sacrament was Instituted in Remembrance of our Blessed Saviours Death and Sufferings : And therefore I request all our Dissenting Brethren to Consult one place of Scripture concerning our Saviours Bodily Gesture or Deportment in the Heat and Extremity of his Passion , wherein he presented himself before his Father in his Agony and Bloody Sweat in the Garden . Being in an Agony , he offered up this Prayer to his Father : If thou be willing , remove this Cup from me : Nevertheless , not my Will , but thine be done . But after what manner , or in what Gesture of Body ▪ did his perplexed Soul utter these earnest Supplications ? Why , Kneeling , or fixing his Knees upon the Earth . Now though we may remember and meditate on our Saviours Sufferings in the Garden , when his Soul was so exceeding Sorrowful , when he was reduced to such a Weak and low Estate as to stand in need of Comfort and Support from an Angel ; though , I say , this may be done Sitting , yet sure no Sober and Considering Mind will say , that to Celebrate the Memory of these Sufferings with bended Knees ( as his were ) on the Earth , is an Improper and Unsutable behaviour to be used at the Sacrament , where our proper work is to Commemorate the Death and Sufferings of our Saviour , and particularly these among the rest . 5. The Sacrament was Instituted to be a means of Receiving the benefits of his Death and Passion , and a Pledge to assure us thereof . If we do but Consider what invaluable Blessings we expect to receive by our worthy partaking of the Consecrated Bread and Wine at the Table of our Lord , ( such as the forgiveness of all our Sins , the plentiful Communications of his Grace and Spirit , and a Right and Title to Eternal Life ) we can't think Kneeling an Unmeet and Unbecoming Gesture in the Act of Receiving the Outward Signs and Pledges of this Inward and Invisible Grace ▪ If a Graceful Hearty sense of Gods infinite mercy through the Merits and Sufferings of his Son , and of the manifold rich benefits which our Lord hath purchased with his most Precious Blood ; if a mind deeply Humbled under the sense of our own Guilt , and Unworthiness to Receive any mercy at all from the Hands of our Creator and Soveraign Lord , whom we have by numberless and Heinous Crimes so highly provok't and incensed against us ; If such an inward temper and disposition of Soul becomes us at this Holy Feast , ( which I think no Man will deny ) then surely the most Humble and reverential Gesture of our Body will become us too . Why should not a Submissive Lowly deportment of Body sute with this Solemnity , as well as a Humble Lowly Mind ? And this is that which our Church Declares to be the end and design of her Injunction , in requiring all her Communicants to Kneel , viz. for a Signification of an Humble and Grateful acknowledgment of the Benefits of Christ therein given to all worthy Receivers . 6. They who urge Sitting as necessary , and the only agreeable Gesture to the Nature of the Lord's Supper , because it 's the Common Table-Gesture , must make the Sacrament either the same with an Ordinary and Common Feast , or onely like it in some respects , and unlike it in others ; as every like is not the same . To make it the same , is directly to unhallow and prophane the Ordinance ; it is to Eat and Drink unworthily , not discerning the Lord's Body , as St. Paul charges the Corinthian● . For it 's clear from that Discourse of the Apostle , that their not distinguishing between the Lord's Supper , and a Common Meal or Supper , was their great fault ; which he sharply reproves them for , as that which render'd them unworthy Communicants . Which will appear to any that will take the pains to examine the matter . If the Lord's Supper be not the same with an Ordinary Feast , how comes it to pass that the same Gesture must be necessarily used at both ? If they differ in their whole nature , then that which is agreeable to the nature of the one , must be Repugnant to the nature of the other . If they agree in some respects only , and differ in others , but not in their whole nature , then Kneeling may be as proper and sutable in some respects , as Sitting is in others . For though the Civil Custom of a Table-Gesture be allowed to strike some stroke in a Spiritual Ordinance , where there is Eating and Drinking ; yet other respects in the Lord's Supper have a stroke too , and that the greatest , if we duly weigh and consider the ends of its Institution , which I have already described . And if upon such Examination it appear , that Kneeling , or an adoring Gesture , holds fitting Correspondence with the principal respects and ends of the Lord's Supper , then the Banquetting Gesture , though Lawful and Sutable in some less respects , must and ought in reason to give place ; at least , it ought not to be Insisted on as the onely agreeable and necessary Gesture , without which we cannot worthily Communicate . Whatsoever Gesture answers the principal respects and ends of this Holy Feast , best Sutes to its Nature , and consequently ought in reason to be best esteemed of , and sway more with us than any other , if we will wholly guide our selves by the Nature of the thing . And that Kneeling or an adoring posture doth best answer the Nature and Ends of the Sacrament , I think is clear and undenyable , if the account I have given of the Sacrament be good . I am sure , howsoever , that there is no reason why Sitting should justle our Kneeling as Sinful , and Unsutable to the Nature of this Holy Ordinance . Let Mr. Cartwright , a Learned Advocate for Nonconformists , be heard in this matter , and determine it : A Man must not ( saith he ) refuse to Receive the Sacrament Kneeling , when he cannot have it otherwise . 4. The Primitive Church and Ancient Fathers had no such notion of the necessity of a Table-Gesture , as is maintained and urged by Dissenters at present ; which will appear from those Names and Titles they gave to this Holy Feast . And First , I observe from the Learned Mr. Mede , that for the space of 200 years after Christ , there is not the least mention made of the name Table in any of their Writings . They call the place on which the Consecrated Elements stood , the Altar ; and the Eucharist , An Oblation and a Sacrifice , because at this Solemnity they did Commemorate and Represent that Sacrfice which Christ once offered on the Cross for the Sins of the World. Now the Eucharist conceived under the Notion of a Sacrifice , and the place on which it was offered of an Altar , doth not necessarily require a Table-Gesture ; there is not that strict Connexion and Relation between an Altar or a Sacrifice , and a Common Table-Gesture , as is conceived to be between a Feast or Table , and a Feast or Table-Gesture . 2. The Primitive Christians and Ancient Fathers of the Church did not entertain any such conceits about the necessity of a Common Table-Gesture , as our Dissentersdo . As , that Kneeling or an adoring Gesture is against the Dignity of Guests , and Debarrs us the Priviledges and Prerogatives of the Lord's Table , such as Social admittance and Social Entertainment ; that it is against the purpose of Christ , whose intetion was to Dignify us by Setting us at his Table ; and much more of this Nature , and to this effect . Now the Primitive Church little dreamt of this Dignity and Priviledge of Communicants , of this purpose of Christ , and of this kind of Fellowship and Familiarity with him ; as the Phrases they use , and the August and Venerable Titles they give the Holy Sacrament , even when they consider it as a Feast and Supper , and speak of the Table on which it was Celebrated , plainly demonstrate . They call it , as St. Paul doth , the Lord's Supper , the Kingly , Royal , and most Divine Supper ; which Import Deference , Distance , and Respect , on our Parts ; the Dreadful Sacrifice , the Venerable and Unbloody Sacrifice , the Wonderful and Terrible Mysteries ; the Royal , Spiritual , Holy , Formidable , Tremendous Table . The Bread and Wine after Consecration , are in their Language called the most Mysterious , most Holy Food and Nutriment , the most Holy things ; and the place where the Table stood , the most Holy part of the Temple , in allusion to that of the Jewish Temple , to which the Jews paid the highest Reverence . The Bread in particular they Stiled the Bread of God ; the Cup , the Holy and Mysterious , the Royal and Dreadful Cup. The Primitive Bishops and Holy Fathers advise the Communicants to Reverence these Holy Mysteries , to come with Fear and Trembling , with Sorrow and Shame , with silence and downcast Eyes , to keep their Joy within , and to approach the Table with all the Signs and Expressions of Reverence and Humility imaginable . How can these Speeches consist with that Social , Familiar carriage at the Sacrament , which the Patrons of the Table-Gesture contend for , as the Priviledge of Guests and the Prerogative of the Lord's Table ? For a conclusion of this whole matter , I desire our Nonconforming Brethren seriously to consider two or three Questions which I shall propound to them , and endeavour to frame an Honest and Impartial Answer , as in the Presence of God , who searches our Hearts , and tryeth our Reins . They are not of a Captious Nature , started to puzzle the Cause , or for the sake of Contention ( God knows my Heart , I have no such designs through this whole Discourse ) but they are plain , and easie to be resolved almost at first sight . Qu. I. Whether of two or three Gestures which are all agreeable to the Nature of the Sacrament , any one is not to be chosen and used by us , when we can't use another without breaking the Peace and Unity of that Church wherein we live ? Qu. II. Whether it can consist with Piety or Prudence , to Expose your Selves and Families to Danger , and the lash of the Law , when nothing is Commanded but what is consistent with the Law of God , and agreeable to the Nature of the Sacrament , though not to your Phansies and desires ? Qu. III. Whether we are not , as Christians , obliged by the Law of God , and the example of our Saviour , to deny our Selves many things , that are otherwise Lawful for us to do and use , and are highly pleasing and grateful to us , for the Good and Edification of our Neighbour ? If so , How much more , when the publick good and welfare of both Church and State depends upon such self-denyal ? Qu. IV. Whether it be Piously done of you to chuse never to Receive the Sacrament , and so deprieve your Selves of the Spiritual Benefit of that Heavenly Feast , rather then part with a Civil Circumstance , such as a Table-Gesture is ? It is the Custom of our Country to Sit at Feasts ; but few men are so mad as to refuse to Eat Standing , and go Hungry away when they have no room to Sit down . Why should we not be as Prudent at this Spiritual Feast , in the Concerns of our Souls , as we are in those of our Bodies . Put the case we were strictly prohibited by the Law of the Land the use of a Table or a Table-cloth at this Holy Feast , and we could not receive with that Convenience as now we may ; would you end your days in a continual refusal , and never receive the Sacrament ? I don't know how far Passion and Prejudice , and the heat of Disputation may blind and transport Men ; but if they will calmly consider this matter , and hearken to Reason , they will find nothing to justify the total neglect of this Ordinance by . I am very apt to think they will be of my mind : for I declare to all the World , rather than not Receive at all the Comfortable Sacrament of our Blessed Saviours Body and Blood. I will Receive it on a Tomb-stone , on the ground , in a Church , or in a Field , if all other things that are Essential to it be rightly observed and performed . If any of our Dissenting Brethren shall upon this Question think as I do , viz. that there is no absolute necessity of a Table in this case , which the Custom of our Country requires at Ordinary Feasts ; He will also at the same time see there is no absolute necessity of a Table-Gesture , and that we may Receive worthily without either the one or the other . FINIS . BOOKS Printed for FINCHAM GARDINER . 1. A Perswasive to Communion with the Church of England . 2. A Resolution of some Cases of Conscience which respect Church-Communion . 3. The Case of Indifferent things used in the Worship of God , proposed and Stated , by considering these Questions , &c. 4. A Discourse about Edification . 5. The Resolution of this Case of Conscience , Whether the Church of Englands Symbolizing so far as it doth with the Church of Rome , makes it unlawful to hold Communion with the Church of England ? 6. A Letter to Anonymus , in answer to his three Letters to Dr. Sherlock about Church-Communion . 7. Certain Cases of Conscience resolved , concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship . In two Parts . 8. The Case of mixt Communion : Whether it be Lawful to Separate from a Church upon the account of promiscuous Congregations and mixt Communions ? 9. An Answer to the Dissenters Objections against the Common Prayers , and some other parts of Divine Service prescribed in the Liturgy of the Church of England . 10. The Case of Kneeling at the Holy Sacrament stated and resolved , &c. In two Parts . 11. A Discourse of Profiting by Sermons , and of going to hear where men think they can profit most . 12. A serious Exhortation , with some important Advices , relating to the late Cases about Conformity , recommended to the present Dissenters from the Church of England . Notes, typically marginal, from the original text Notes for div A38767-e180 See the Case of Indifferent things . Acts. 17. 11. Mat. 26. 26. Ver. 27. Ver. 28. Ver. 29. Ver. 30. Mar. 14. 22. Ver. 23. Ver. 24. Ver. 25. Ver. 26. Luke 22. 19. Ver. 20. See Dr. Lightfoot on Mat. 26. 26. Horae Heb. & Talmud . John 13 ▪ from Ver. 1. to 31. vid. Hor. Heb. Tal. p. 300. and Mat. 26. 6. John 5. 53. Ver. 54. Ver. 55. Ver. 56. Ver. 23. Ver. 24. Ver. 25. Ver. 26. 1 Cor. 10. 16 , 21. 1 Cor. 11. 20. Acts 2. 46. Acts 20. 7. A Manuscript of an unknown Author , cited by Mr. Paybody , p. 48. Object . Mat. 26. 20. Mar. 14. 18. Luke 22. 14. Answ. I. † Mat. 26. 20. Mar. 14. 17. Luke 22. 14. Answ. II. Answ. III. 1 Cor. 11. 23 , 4 , 5 , 6 , 27 , 28. Verses . 1 At Cracow , Anno. Dom. 1573. 2 Petricow or Peterkaw , 1578. 3 Wladislaw , 1583. Harmon . 4 Synods of Holl. Vid. Art. 34 observat . of the French and Dutch Divines on the Harmony of Confessions , edit . Geneva 1681. sect . 14. p. 120. In hoc etiam ritu ( speaking of Kneeling at the Sacr. ) suam cuique Ecclesiae libertatem salvam reliquendam arbitraemur . Mat. 26. 26. Mar. 14. 22. 1 Cor. 11. 25. Luke 22. 20. Luke 22. 14. Mat. 26. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Marg. Gen. 18. 4. 19. c. 2. 24. 32. Mat. 15. 2. Mar. 7. 3. Luke 7. 44. Tract . Berachoth . Pesachin . Maimon . in Chametz . Umatsah . Buxtorf . Synag . c. 13. Vid. Buxt . Synagoga , c. 12. p. 286. Vid. John 2. 6. Vid. Grot. in loc . Dr. Hamond on v. 26. Mark. 14. 12. Joh. 13. 14 , 15. As the Talmudist and forementioned Writers testify . Vid. Dr. Lightfoot Hor. Heb. 291. See Mr. Ainsworth a Learned Non-Conformist in Ex. 12. 8. 11. Buxt . Syn. c. 13. p. 300. Pesachin , fol. 37. 2. Hor. Heb. 291 , 292. In vita contemplat . p. 663. Col. Allobro . edit . 1613. p. 695. Luke 3. 23. 1 Cor. 11. 1. Acts 5. 42. Acts 11. 20. Marc. 16. 15. Heb. 5. 9. 2 Thess. 1. 8. Col. 2. 6. Gillesp. against Cer. p. 339. Gillesp. 338. disp . against Ceremo . John 18. 11. Joh. 17. 4. v. Mat. 11. 27. Luke 2. 49. Joh. 4. 34. Joh. 5. 30. 8 c. 28 , 29. Joh. 10. 25. Joh. 14. 24 , 31. Joh. 15. 10 , 15. Mat. 3. 16. Mat. 28. 19. Rom. 6. 4. 6. 11 ▪ Col. 2. 12. Altar . Dam. 745. 747. Vid. Mr. Ainsworth Exod. 12. 6. 11. Phil. 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 5. 9. 1 Cor. 11. 6. Altar . Dam. p. 762. Disput ▪ against Kneeling , p. 2. p. 56. arg . 4. Abridgment p. 61. reply to Bp. Morton 3 Innoc. Cer. p. 37. set forth in K. James's Reign . Preface to his Serm. last Edit . 1681. * So St. Cypr. St. Chrysost. and St. Aug. expound this Exhort . of the Minister at the Communion . Cyp. de orat . Dom. Chrys. Hom. de Encaeniis , Aug. de ver . Relig. c. 3. † St. Chrys. in Ps. 90. Greg. Naz. orat . 40. Athanasius , St. Cyril . Hierosol . Catech. and others . Eph. 2. 18. Eph. 2. 13. 1 Cor. 11. 26. Ignat. Ep. ad Ephes. Justin. Mar. in Dial. cum Tryph. Luk. 22. 19. 1 Cor. 11. 24. Set forth by 1. Dr. Patri● 2. Dr. Sherlock . Object . Answer . Exod. 12. 14. Ver. 11. Phil. 2. 8 , 9 , 10 , 11. Luke 22. 42 , 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 41. Ver. 43. See the Declaration at the end of the Communion-Service , in the Book of Common Prayer . 1 Cor 11 , 29. Vid. 20 , 21 , 22. and compare them with 33 , 34. Annot. in Luk. 22. 14. Can. Apost . 2. St. Ignat. in 3 Epistles ad Philad . Trallon . Eph. Justin Mart. Irenaeus . Dispute against Kneeling , Arg. 1. p. 6. p. 26 , 27 , 28 , 31 , 37. Rom. 15. 2. 3 , 8. 
A05533	----	The reasons of a pastors resolution, touching the reuerend receiuing of the holy communion: written by Dauid Lindesay, D. of Diuinitie, in the Vniuersitie of Saint Andrewes in Scotland, and preacher of the gospell at Dundy Lindsay, David, d. 1641? 1619 Approx. 177 KB of XML-encoded text transcribed from 100 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A05533 STC 15656 ESTC S103094 99838851 99838851 3241 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A05533) Transcribed from: (Early English Books Online ; image set 3241) Images scanned from microfilm: (Early English books, 1475-1640 ; 1209:17) The reasons of a pastors resolution, touching the reuerend receiuing of the holy communion: written by Dauid Lindesay, D. of Diuinitie, in the Vniuersitie of Saint Andrewes in Scotland, and preacher of the gospell at Dundy Lindsay, David, d. 1641? [14], 185, [1] p. Printed by George Purslowe, for Ralph Rounthwaite, and are to be sold at his shop in Pauls Church-yard, at the signe of the Golden Lyon, London : 1619. Running title reads: Resolutions for kneeling. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of Scotland -- Customs and practices -- Early works to 1800. Lord's Supper -- Church of Scotland -- Early works to 1800. Posture in worship -- Early works to 1800. 2004-05 TCP Assigned for keying and markup 2004-05 Aptara Keyed and coded from ProQuest page images 2004-06 Jonathan Blaney Sampled and proofread 2004-06 Jonathan Blaney Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion THE REASONS OF A PASTORS Resolution , touching the Reuerend receiuing of the holy COMMVNION : Written by Dauid Lindesay , D. of Diuinitie , in the Vniuersitie of Saint Andrewes in Scotland , and Preacher of the Gospell at DVNDY . LONDON , Printed by GEORGE PVRSLOWE , for RALPH ROVNTHWAITE , and are to be sold at his shop in Pauls Church-yard , at the Signe of the Golden Lyon. 1619. TO THE RIGHT WORSHIPFVLL SIR IOHN SCRYMIGEOVR of Dudope Knight , Sheriffe principall of Anguse , Constable of Dundy , and his Maiesties Standard-bearer in the Armies of Scotland , his very good PATRONE . WE are exhorted by Saint Peter , to be euer ready to make answere to euery man , that asketh a reason of the hope that is in vs , with meekenesse and feare . So must wee bee ready to giue an account of all our actions , if the honour of God , the edification of the Church , and the truth of our profession doe so require . Hereby I haue beene mooued , at the desire of my Brethren of the Synode of Brechin , to set downe these reasons of my Resolution , which I propounded before them briefely in a Sermon ; to shew in what faith , and assurance of a good conscience , both they and I might and ought to giue obedience to the Acts of the late Assembly holden at Perth . These I present vnto your Worship , to whom I know , they shall bee most acceptable ; not onely because they are conform to your owne wise & solid iudgement against the whole externall order of our Church ; but also , by reason of the sincere affection that you haue euer carried to his Highnes Person , and the great estimation , or rather admiration , that you haue of his Maiesties surpassing wisdome , as well in the Ecclesiastike , as Politike Gouernment . And I hope , by the grace of God , that as vnder the protection of that Standard , which you haue frō your Noble Progenitors , and they for their valour haue had the honour to carry these many hundreth yeeres in the Armies of Scotland ; our Nation hath been often victorious , and euer inuincible : So the veritie shall march with courage vnder the Patrocinie of your name , and according to that Martial Motto of your Armes , DISSIPATE , shall scatter and driue away these doubts , scrupolosities , anxieties & feares , wherwith custome , opinion , and preiudice , doe enuiron and assault the weake & tender conscience , as with Armies of implacable enemies , who will accept no conditions of Peace , and hauing deliuered her out of their hands , shall restore her to that liberty wherwith Christ hath made her free ; that with confidence she may draw neere to serue the liuing God , knowing to put difference betweene circumstantial indifferent alterable Ceremonies , wherevnto shee is not tyed in the worship of God ; and the necessarie substantiall points of Religion , which cannot bee changed , without the vtter exterminatiō of a good Conscience , and the shipwracke of Faith. In this hope I consecrate D.D.D. this testimonie of my sincere affection to your worship in Christ. Your Worships most affectionate and deuoted , DAVID LINDESAY . The Contents of the Chapters and Sections of this TREATISE . THE Preface or ground of this Treatise is taken out of the 14. to the Romanes , Verse 23. where is expounded the true meaning of that place . CHAP. I. THat Sitting is not a necessarie gesture to be vsed at the receiuing of the Sacrament . Sect. I. The forme of gesture vsed by our Sauiour , and the Apostles , at the Paschall Supper . Sect. 2. The Reasons are set downe against the necessarie vse of Sitting at the Sacrament . The first Argument , that it is not certain that our Sauiour did Sit , or Lye. The second Argument , prouing , that the gesture vsed by Christ and the Apostles was occasionall , and not necessary . Another Reason , to proue that it was occasional , The third Argument . The fourth Argument . The fift Argument . The sixt Argument . The seuenth Argument . The eighth Argument . The Epilogue of this Chapter . CHAP. II. THAT to Kneele at the Lords Table , agreeth with Decencie . Sect. 1. How the Table of the Lord is taken in Scripture . Sect. 2. That Kneeling is decent . Sect. 3. An answer to the obiection taken from the common Table-gesture . Sect. 4. An answer to the Obiection taken from Custome . Sect. 5. An answer to the Instance of Honorius . Sect. 6. An answer to the Instance brought from the custome of the Primitiue Church . The Epilogue . CHAP. III. THAT it agreeth with Pietie , to Kneele at the Sacrament . Sect. 1. That Pietie requireth a most religious gesture . Sect. 2. That the consideration of the gift , and the manner of the Giuer , requireth the same forme of Gesture . Sect. 3. A consideration of the Gift . Sect. 4. The manner of Receiuing . Sect. 5. The nature of the Sacrament . Sect. 6. The difference betweene the Sacramentall Word , and the word preached . Sect. 7. That greater , and more particular reuerence must be vsed in receiuing the Sacrament , then in hearing the word . Sect. 8. That the name of a Supper giuen to this Sacrament , doth not diminish the reuerence that is due thereunto . Sect. 9. What manner of person should wee esteeme our Sauiour and our selues to carry at the Sacrament . Sect. 10. In what respect this Sacrament is called the Eucharist . Sect. 11. The conclusion of this point , which concerneth this Sacrament . CHAP. IIII. VVHether it may stand with charity towards our brethren , to kneele at the receiuing of the Sacrament . Sect. 1. That Kneeling serueth for edification . Sect. 2. That Kneeling obscureth not our fellowship with Christ and amongst our selues . Sect. 3. That by eating and drinking , our fellowship with Christ is sufficiently expressed without the Table-gesture of Sitting . Sect. 4. So likewise our fellowship amongst our selues is sufficiently expressed , by eating the same bread in the Sacrament . Sect. 5. That Sitting cannot bee a necessary Sacramentall Ceremonie , nor a proper Table-gesture . Sect. 6. That by Kneeling we symbolize not with the Papists in Idolatry . Sect. 7. That Kneeling hath , and may be lawfully vsed in the Sacrament , as it is and was in prayer . Sect. 8. The Obiection of the brazen Serpent answered . Sect. 9. The difference betweene Kneeling at the Sacrament , and before Images . Sect. 10. We strengthen not the Papists in their Idolatry , by our kneeling at the Sacrament . Sect. 11. That Kneeling offendeth not the weake brethren . Sect. 12. That by Kneeling at the Sacrament , the reformation and practice of our Church is not damned . ROMANS , CHAPTER fourteene , Verse the three and twentieth . Whatsoeuer is not of Faith , is sinne . THIS CHAPTER , wherein the Apostle teacheth the vse of things indifferent in the worship of God , is closed vp with three short and sententious Aphorismes . The first concerneth those that are strong , that is , fully resolued of their Christian libertie : The sentence is this ; Happy is he that condemneth not himselfe in that which hee alloweth . The meaning is , the man is happie , who being throughly perswaded of his Christian Liberty , maketh not himselfe guilty , through the abuse thereof . The second is this , He that doubteth , if he eate , is damned . The meaning is , he is guilty that eateth , or doth any thing indifferent , doubting whether it be lawfull , or not , because he is not perswaded of his liberty . The third is the ground of both the former , and this is it , Whatsoeuer is not of faith , is sinne . For vnderstanding of this last sentence , which is the ground of the two former , wee haue three things to consider in it . First , what these things be that make a man guilty of sin , if they be not done in faith . Secondly , what this faith is wherein they should be done . Thirdly , what kind of sin it is whereof he is made guilty . As for the first , the word Whatsoeuer is generall , and comprehendeth all things , that falleth vnder the action of man. Of these things , some are commanded , or forbidden by God in his Word , and are simply good or euill : Some are neither commanded , nor forbidden , and these are called indifferent . The Apostles rule , Whatsoeuer is not of faith , is sinne , extendeth to both : but because this rule is set downe by the Apostle in this place , chiefly with relation to things indifferent , which may haue vse in Religion , whereof immediately before hee hath beene intreating ; leauing the former , wee shall speake of these . Things indifferent I call such , as being considered in themselues absolutely , are neither commanded nor forbidden in Gods Word : First , I say , neither commanded , nor forbidden , to shew in what sense they are called indifferent ; not by reason of their nature : for in nature all things are the good creatures of God : but in respect of the Law , wherein they are neither discharged , nor commanded , and so are neither good , nor euill , Morally . Secondly , I say , considered in themselues ; for if in practice and vse , they bee affected with any Morall respect , or intention of the agent , they cease to be indifferent , and become either good or euill , according to the quality of his intention . As for example : to salute with a Kisse , is a thing indifferent : but if thereby thou testifiest thy Christian loue towards thy brother , it becommeth a holy Kisse . Salute one another ( saith the Apostle ) with an holy Kisse . And contrariwise , if thou kisse with Iudas , and Ioabs intention , it is a treasonable and wicked Kisse . Thirdly , I say , considered absolutely : for if they be considered with relation to the exigence of occasions and circumstances , they cease likewise to be indifferent . As for example : to eate or not to eate , of such or such kind of meates , in it selfe is a thing indifferent , neither commanded nor forbidden : Meat commends vs not to God ; for neither if we eate , are we the better , neither if wee eate not , are wee worse . And the Kingdome of God is not meate and drinke , but iustice , peace , and the ioyes of the Holy Ghost . This then , to eate and not to eate , being indifferent in it selfe , is made good or euill by the exigence of occasions and circumstances . If it bee said , when thou art to eate , This meate is consecrate to an Idoll ; this speech , and the conscience of those who are present , maketh thy eating not indifferent : but if thou eate , thou sinnest . Againe , wee see that Peter was rebuked by Paul , for that hee did not eate with the Gentiles , but withdrew himselfe so soone as the Iewes came vnto him , because by his abstinence and separation of himselfe from the Gentiles , hee made the Gentiles doubt of their Christian liberty , and confirmed the Iewes in their errour , touching the necessary obseruation of the Ceremoniall Law. To stand , or to kneele at prayer , is a thing indifferent ; but in the Primitiue Church , to kneele on the Lords Day , or from Pasch , till Whit sunday , was not indifferent : Nefas ducimus ( saith Tertullian ) because it was contrary to the custome of the Church . Then to conclude this point , in a thing indifferent , three things are required : First , it must not be commanded nor forbidden expresly in Gods Word . Secondly , it must not in practice and vse be affected with any morall respect , or intention of the Agent . Thirdly , it must bee free from the necessary exigence of occasions and circumstances . The next thing to be considered in this rule , is faith , out of the which the action must proceed . Faith is taken diuersly in Scripture , but that whereby we and our workes are acceptable , is of two kinds . The one concerneth the iustification of our persons ; the other the righteousnesse of our actions . That which maketh our persons acceptable , is our confidence in God , through Iesus Christ , whereby wee are assured of pardon and grace . This which concerneth the righteousnesse of our actions , is an assurance in our mind , that the thing which we are to doe , is not against the Law of God , as is set downe in the fift verse of this chapter . This last , is the faith which is required , the other is supposed : for the rule is giuen to Christians , who are iustified by that faith , without which it is impossible to please God. Now as the faith which concerneth the acceptation of our persons , leanes to the promise of the Gospell ; so the faith that concerneth the righteousnesse of our actions is grounded on the precepts of the Law , in such things as are commanded or forbidden : But as for things indifferent , that are neither commanded nor forbidden , there bee three generals , whereon our faith must repose in the worship of God , Pietie , Charitie , and Decencie . First , we must know assuredly , that the thing which we are to doe , tends to the glorie of God ; at least , is no wayes derogatiue thereto : next , that it is not offensiue to our neighbour , that is , it giues him no iust cause , nor occasion to scarre , or take exception against our profession . These two grounds wee haue in this chapter , the last we haue in the end of the 14. chapter of the 1. Corinths : Let all things be done grauely and orderly . So whatsoeuer thing indifferent is not done with assurance that it is neither offensiue to God , nor to our neighbour , nor vndecent for our profession , it is sinne . Now what sinne this is , which was last to be considered , is easily declared : for if it bee offensiue to God , or vnseemely for our Profession , whereof God is the Authour , it is sinne against the first great Commandement , Thou shalt loue the Lord thy God with all thy mind , heart and strength . And if it be offensiue to thy neighbour , it is against the second , Thou shalt loue thy neighbour , as thy selfe . If these grounds be sure , it is manifest , that although indifferent things bee neither commanded , nor forbidden particularly in the Word , yet the vse and practice of them is subiect to the generall rules of Piety and Charity : and as euery man in his priuate action , must haue respect to these rules , and not abuse his liberty to licentiousnesse : So must the Magistrate in the Common-wealth set downe Orders and Lawes to bee kept by subiects , touching the vse of such things ; as of times and places , for Iustice , for Markets , for the exercise of Armes , for vse and abstinence from meates at certaine times and seasons , which things in themselues may be done indifferently at any time , or in any place , if policie and decencie did not craue Order to bee kept , whereby the priuiledge of subiects is not impaired , but ciuility established , and their vtility procured . Euen so in the worship of God , when rules are set down touching Times , Places , and Ceremonies of Diuine Worship , according to these grounds , Christian liberty is not abridged , but confusion , schismes , and disorders are preuented , Decency and Order are preserued . God is not the Authour of confusion and vnquietnesse , but of order and peace , in all the Churches of the Saints . The contrary whereof must needs be , if in these things indifferent , euery man were permitted to vse his owne will : for as many wits , as many wils , as many heads , as many diuerse conceits . This meditation ( I hope ) is not vnproper for this time ; wherein yet many are in the balance of deliberation vnresolued whither to sway . Some doubting of the acts of the late assembly of our Church holden at Perth , be determinations of things indifferēt , or if they containe necessary points & grounds of diuine worship , whither faith would , they should bee obeyed or gaine-stood . Here it were good to try all things , and after tryall to hold that which is best . Goe to then , & let vs put some of them that are most controuerted to a proofe : For if after tryall we shal finde , that the acts concerning these , be such as in faith wee may obey ; then doubtlesse in faith we cānot disobey : if we may obey them without offence to God , or scandal to our neighbour , we shall not disobey wthout the offence of God , our neighbor , & our whole Church . What the reasons of my resolutions are , I shall propound , and submit them to your charitable censures : where I erre , I shal not be ashamed to be corrected : where we doubt , let vs inquire , and where we accord , let vs proceed , and goe forward together . The point most controuerted is that , which concerneth the bowing of our knees , at the receiuing of the body and bloud of our Lord in the Sacrament ; For some hold , that gesture of Sitting is a necessarie Ceremonie , if not essentiall , yet surely such as belongeth ad integritatē Sacramenti , to the perfection of the Sacrament . And others hold , that although it be a thing indifferent , yet it is more proper and agreeable to the nature of this Sacrament , then Kneeling ; which they esteeme either idolatrous ; or at least such a gesture , as being abused to Idolatrie , cannot be vsed in faith , according to the grounds of Pietie , Charitie , and Decencie . CHAP. I. That Sitting is not a necessary Gesture to be vsed at the receiiuing of the Sacrament . SECT . 1. The forme of Gesture vsed by our Sauiour , and the Apostles , at the Paschal Supper . TO beginne at the opinion that holdeth the necessitie of Sitting : it may bee presumed that our Sauiour and the Apostles obserued the same Gesture and position of the body , at the celebration of the Sacrament , that hee vsed before at the Paschall Supper . That Gesture is expressed by the Greeke words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie not our forme of sitting , called in that tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but a certaine kinde of lying and stretching downe of the bodie : for men of ranke and quality in these dayes , sate not as we doe at Tables : but lay at them on beds of repose , not appointed for sleeping , but for resting and easing of their bodies , while they were at meales : Wherevpon they did not commonly lye downe , before that they had washed their feet , if they were bare-footed . Plautus in Persa , locus hic tuus est , hic accumbe , ferte aquam pedibus . This is thy place , come lye downe here , bring water to his feet ; and if they were shooed , they did put off their shooes , and layd them by , One telling how hee went to table , saith , Deposui solcas , I laid my shooes by . They lay on their left sides , with their brests towards the table , hauing the rest of their body stretched downe on their beds ; as we reade in the sixt of Amos : not euen downe , as when they went to sleepe , but inclining to the back-side of the beds , that they might make place one to another : For as wee sit one by another , side to side ; so they lay with their backs towards their neighbours bellies , leaning their head and shoulders at their brests . So Iohn lay on our Sauiours bosome : when they drew vp their legges a little , their feet did easily reach to the back-side of the beds , whereat the seruants stood , as is manifest by these Verses . Omnia cum retro pueris obsonia tradas , Cur non mensa tibi ponitur a pedibus . Seeing , saith the Poet , that thou giuest all the dishes back ouer to the seruants : why doest thou not rather set the table it selfe behinde at thy feet , where the seruants stand ? On such a bed , our Sauiour lay in the house of Simon the Pharise , when the sinfull woman stood behinde him , and washed his feete with her teares , and dryed them with her hayres . And so did Mary Magdalen stand and anoint them : their Standing sheweth , that his feet lay somewhat high aboue the ground , for the beds had a height proportionall to the tables whereat they lay . Aeneas lay vpon an high and stately one , Inde toro Pater Aeneas sic orsus ab alto , their standing behinde , sheweth that our Sauiours feete lay back towards the outside of the beds , where they stood . Hereby it seemeth most probable , that after the first Supper , or rather the first seruice of the Paschal Supper , our Sauiour did rise alone , and went about the backside of the beds whereon the Apostles lay , and washed their feet , they lying still at table , as the women did his : for in Iohn no mention is made , either of their rising , or lying downe againe ; but of our Sauiours onely . This was the Table-Gesture vsed by the Iewes , as is manifest by the sixt of Amos , verse 4 , 5 , 6. by these Histories of our Sauiour , and by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which signified to lye and leane downe , either on a bed , or on the ground : for on the ground they lay , who had no standing table to eate at ; as the multitudes whom our Sauiour fedde miraculously in the Desart . And these Oppressors , and Idolaters , whom Amos reprooueth , Chap. 2. verse 8. in these words , They lye downe vpon cloathes layed to pledge by euery Altar , and drinke the Wine of the condemned in the house of their God. After this manner the Christians are forbidden to lye downe in Idoleio , in the Idol Chappell , and eate their sacrifices . Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 8. 10. is to bee interpret by Amos words . As to the table of Diuels , mentioned in the tenth Chapter , it is not to bee taken for a materiall one , standing in the Idols temple ; but for the thing sacrificed to the Idol , which the Idolaters broght home to their own tables , and therevnto inuited the Christians , who are forbidden wittingly to eate thereof , 1. Cor. 10. verse 21. 25 , 26 , 27 , 28. This was the gesture vsed in those dayes at meate , whether it was receiued at table , or on the ground ; not by the Romanes onely , but by many other Nations , who did imitate them , as Philo Iudaus thinketh in his booke De vita contemplatiua , which custome the Iewes seeme to haue had long before their conuersing with the Romanes , as it is cleere by the prophesie of Amos. And learned men hold with great reason , that it is the most ancient of all Table-gestures : for before the vse of materiall tables , men behoued to receiue meat ; and except the gesture vsed by vs , there could bee none more commodious then this gesture of lying and leaning . The Turkes sitting on the ground with their legs plat , is not so commodious . The knowledge of these things are not vnprofitable for vnderstanding of the Historie where they occurre ; and are to be obserued against those , who affirme that this Lying differeth only frō our Sitting in this ; that wee sit with our bodies vpright ; they sate with some inclination , & leaning : For the contrary is manifest by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that signifyeth Sitting , from the which commeth , that signifyeth the first place of Sitting in the Synagogues , differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that signifyeth the first and most honourable place of Lying at Banquets : For in the one they Sate , and in the other they Lay. So both the gestures were in vse , but in different actions . Lying at Banquets , called in Latine accubitio and accubitus , because they Lay , and Leaned on their elbowes , Sitting in Iudgement , in Counsell , and in many other actions . Finally , the feasters stretching downe of themselues on the beddes , Amos 6. Verse 4. The shooes putting off , the washing of the feete , that the bed should not be defiled , doe euidently euince , that they sate not on Benches , and on Chayres as we doe , with their feete at the ground . That our Sauiour did vse this gesture at the Paschall Supper , is manifest by Matthew , Marke , and Luke , who testifie that he lay downe thereto : and Iohn , that he rose vp from it , and hauing washed the Disciples feete , lay downe againe . And it may bee presumed , that he retained the same gesture at this Sacrament : For the Apostles being eating , Hee tooke bread , and when hee had giuen thankes , proceeded in the action . Now , in our times , to this gesture of Lying , Sitting hath succeeded : and therefore our Vulgar Translators of the Bible , for the capacitie of the people , vse the word of Sitting , which is our Table-gesture , for that which in the Originall is Lying , and was the Table-gesture vsed of old . This gesture of Sitting , I will not deny to haue beene lawfully vsed in our Church heretofore , at the receiuing of the Sacrament ; but that it should bee onely vsed as necessarie , the best , the most decent , and that it may not be changed , I hope , no reason , antiquitie , nor Scripture shall enforce . SECT . 2. The Reasons are set downe against the necessarie vse of Sitting at the Sacrament . ARGVM . 1. It is not certaine , that our Sauiour did Sit ▪ or Lye. ALthough it may be presumed , as hath beene said , that our Sauiour and his Apostles obserued the same gesture , at the celebration of this Sacrament of his body , that hee had vsed before at the Paschall Supper : yet it is not certaine , when hee tooke the Bread , and gaue thankes , and blessed the Cup , that he did not alter and interchange the Table-gesture , with some religious gesture of praying . For Athenaus recordeth in his fourth Booke , that the citizens of Nancratis , when they did meete at their Banquets , after that they had layed themselues downe on the beds at Table , had a custome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rise againe on their Knees , while their Priest rehearsed the prayers vsed in their Nation . This declareth , that although they had beene Lying at Table before , yet when they blessed and gaue thankes for their meate , they vsed to rise vp againe on their Knees . If this religious and reuerend gesture was vsed by them at Prayer , is it not much more probable , when our Sauiour blessed and gaue thanks , that hee and the Apostles did rise againe , either on their feete , or their Knees ? which was their constant gesture when they prayed , whom we doe also imitate when we begin this Sacrament , with blessing and thanks-giuing , humbling our selues vpō our Knees . If this our Sauiour and the Apostles did , what warrant haue we that they lay downe againe , and did not stand still on their feete , or sit on their Knees , according to the gesture vsed by them at praying , vntill the whole action of the Sacrament was perfected ? Thus what our Sauiours gesture was at the celebration of the Sacrament , is vncertaine . But certaine it is , that vpon an vncertaine example , no necessary Religious imitation , and obseruation can be founded . Moreouer it is will-worship , to hold and vrge any point , for such as in the seruice of God must of necessitie bee either eschewed , or obserued for some diuine respect ; not because we cleerely see in the Word of God with the eyes of Faith that it is such : but because , according to the minde of the flesh , that is , our naturall reason and affection , we conceit it and will haue it to be such . Seeing therefore it is not certaine by the Scripture , that our Sauiour did sit or lye , when hee did institute this Sacrament , the gesture of Sitting should not be esteemed and vrged , as necessarie to be vsed thereat . ARG. 2 Proouing that the Gesture vsed by Christ and the Apostles , was occasionall , and therefore not necessary . THe time which was the night season ; the place which was a priuate Inne ; the order , after Supper ; the element , vnleauened bread : these are not thought necessarie , albeit they were vsed by our Sauiour in the Sacrament , because they were occasioned by the Paschall Supper : and it is as manifest , that if our Sauiour and his Apostles sate thereat , they vsed that gesture by the same occasion ; for it was chosen for the Supper preceding , and was continued only at the Sacrament . For , as for the Apostles , that they did not of purpose sit downe to receiue the Sacrament , is euident , seeing they did neuer so much as thinke thereon before it was instituted ; therefore in respect of them , the Sitting at the Sacrament was occasionall , and accidentall . As for our Sauiour , albeit it be certaine , that he intended the institution of the Sacrament ; yet that he lay or sate down thereto with the Apostles , to recommend to them and their successors the gesture of Sitting , to bee vsed as necessarie for euer in the celebration of the Sacrament , hath no probabilitie : for if that had beene his purpose , he had declared it to them , either by word , or a manifest example . Of it by word he hath made no mention : and his Sitting in that action , cannot be esteemed exemplar : for a common gesture continued in two actions , without intermission , as that action of Sitting was , which did begin at the Paschal Supper , and was retained onely in the Sacrament , cannot be taken for exemplar in this Sacrament , as haply it might , if Christ had sitten downe to it seuerally , and by it selfe ; but seeing that our Sauiour , in the Sacrament succeeding , did onely retaine the Gesture vsed before at the Supper preceding , it is manifest that the gesture of Sitting was not intended , and specially chosen for the Sacrament , to be exemplar , more then the rest of the common circumstances of time , place , vnleauened bread , which belong to the Paschall Supper , and were retained in the Sacrament ; but was onely Accidentall and Occasionall , as these . Another Reason to prooue that it was Occasionall . And it is yet more euident , that if Christ sate at Table when hee did institute this Sacrament , that his Sitting was occasioned by the Paschall Supper ; if the last act and conclusion of the Paschall Supper was changed by our Sauiour into the symbolicall part of this Sacrament , as some learned Diuines hold . For it is recorded , that the Iewes had a custome , after the Paschall Lambe was eaten , to wash the Feasters feete , as Christ did the Apostles feete , Ioh. 13. 5. Then after , for the second seruice , to present a Sallade of wilde Lettice , and sugared with a certaine sauce ( wherein it is thought our Sauiour did dippe the sop which hee gaue to Iudas ) then the Master of the Family did take a whole cake , or loafe of vnleauened bread , which he diuided in two equall parts , pronouncing this blessing on the one part : Benedictus es , Domine Deus noster , Rex seculi , qui sanctificasti nos mandatis tuis , & praceptum dedisti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioseph . Scalliger . De emendatione temporum : Blessed art thou , O Lord our God , King of the world , who hast sanctified vs with commandements , and hast giuen a command , touching the eating of the vnleauened bread . The other part of that cake hee kept vnder the cloth of the Table , till the end of the Feast , which then hee brought forth , and did breake it in so many parts as there were Feasters at the Table ; Frustum erat magnitudine Oliuae , quod s●gellatim & ordine omnibus porrigebatur : Euery piece was the quantity of an Oliue , which was deliuered orderly to euery one , with these words : This is the bread of affliction , which our Fathers did eate in the Land of Egypt . Then hee tooke the cup , and hauing said this blessing , Blessed bee thou , O Lord , who hast created the fruite of the Vine , did first drinke himselfe , and then gaue to him that sate next : and so it past from hand to hand , till all had drunken . This is recorded to haue beene the last act and conclusion of the Paschall Supper , differing nothing from the externall elementall part of the Sacrament , sauing it may bee that our Sauiour hath vsed an Euangelicall Thankes-giuing , in stead of the Legall vsed by the Iewes , and interchanged the words ( This is the bread of affliction ) with the Sacramentall words ( This is my Bodie , this is my Bloud ; ) and finished the action with this perpetuall statute ( Doe this in remembrance of mee . ) If this conclusion , and last act of the Paschall Supper , be changed by our Sauiour into the symbolike part of this Sacrament ; then is there no question , but if he vsed the gesture of Sitting at the Sacrament , it was occasioned by the Paschall Supper , the last act and conclusion thereof being transformed and changed into this Sacrament . Touching this , reade Beza his great Notes of the last Edition , vpon the 26. of Math , and the 22. of Luke . ARG. 3. HOwsoeuer it bee , it is certaine that if this Gesture was vsed by our Sauiour , it was occasioned by the Paschall Supper , or that which went before , whereat they were eating ; and therefore if the time , the place , the order and quality of the Bread bee not necessarie , because they were occasionall , farre lesse shall this Gesture be thought necessarie for the Reasons following . It is to bee found a in Scripture , and b Antiquitie , that at such time , videlicet , in the night season ; in such a place , in priuate houses ; and after the same order , that is , after supper , or after meate , the Sacrament hath beene taken , but that it was receiued Sitting at any time after the first Institution , either by the Apostles , or any in the primitiue , or succeeding Churches , shall not expresly be found , nor by reason demonstrated . Thus then I reason : If practice and custome , for the time , the place , and the order , ioyned with the example of the first institution , doth not import necessitie for obseruing of these ; farre lesse can a bare example of Sitting , vsed in the first institution , by occasion of the Supper that went before , without any practice following thereon , make the example of Sitting to bee obserued as necessary and best . ARG. 4. MOreouer , if the example of our Sauiour and his Apostles must bee of necessitie obserued in their gesture , why should it not bee also in their externall preparation and habit ? for as they did sit at Table when they receiued the Sacrament , so they did sit and receiue it with bare and cleane washed feete . A Ceremonie as significant as that of Sitting : for the washing of their feete did signifie the puritie and holinesse wherewith our Sauiour did sanctifie his Disciples , as is manifest by these words : Hee that is washed , hath no need but to wash his feet onely , for hee is cleane euery whit . So their cleane washed feete was a signe of that holinesse wherewith euery one of vs should present our selues to this Table ; as also of humilitie and charity , whereof Christ did giue them example in washing their feete ; two other necessarie parts of the wedding garment wherein we should come to the Supper . But if this externall habite and preparation , wherewith Christ and his Apostles did celebrate the Sacrament , signifying the Wedding Garment , bee neither thought necessary nor expedient ; by what reason should the gesture of Sitting , the signification and vse whereof in this action , is no where expressed in the Scripture , bee not onely esteemed expedient , but also necessarie ? ARG. 5. FVrther , if the example of our Sauiours Gesture at Table should be obserued necessarily as best , and should bee the parterne whereunto wee should conforme our gesture , then doubtlesse it should bee obserued throughout all the action , and in euery part thereof , wherein our Sauiour did vse it . And if yee hold that hee did not alter his gesture , but lay still , as well at the Thankesgiuing and Blessing , as at the giuing and receiuing , which yee must doe , except yee grant , according to the truth , that it is vncertaine what gesture hee did vse : Why doe wee vse then three sorts of gestures in that Action ? For when we take and giue the bread to the people , wee stand ; when we blesse it , we Kneele , and command the people to Kneele ; and finally , when the Sacrament is a receiuing , we will haue the people to Sit downe againe . So for one simple gesture vsed by our Sauiour , we practise three , variant and different one from another . If it bee answered , that the Thankes-giuing wherewith the action beginneth , is no part of the Action , then it will follow , that one essentiall part of the action , at least , an integrant part is omitted by vs , which our Sauiour did practise : for the words of the Institution which wee repeate at the celebration of the Sacrament , are not Narratiua tantùm , but Verba directiua ; not narratiue onely , but directiue words , which we must follow and practice according to the precept , Doe this in remembrance of mee : And therefore as we say , Christ took the bread , so we take the bread ; and as wee say hee brake it , so we breake it ; and as hee commanded the Disciples , so we , in his name , command the people to take it , and eate it , which they must also doe ; and as hee said , so we in his Name say , This is my Body , this is my Bloud . If all be directiue , and are performed by vs according to the direction , then certainely we must also giue thankes ; as our Sauiour gaue thankes ; although wee haue no particular forme of thankesgiuing set downe , yet keeping the grounds of the generall rules , the Lords Prayer , a thankesgiuing should bee conceiued agreeable to action . It is thought that the ancient Church , and the Apostles did onely vse the Lords Prayer , and there is none like it , nor more conuenient ▪ if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which wee interpret Daily bread , doe signifie the supersubstantiall bread , as it is taken by many of the Fathers . ARG. 6. HEere by the way I would aske , with your fauour ; If the example of Christ should be precisely followed , why doe we vary , not onely in our gestures thus , from Standing to Kneeling , and from Kneeling to Sitting ? But why do we that are Pastors , all of vs , or the greatest part , receiue the Sacrament our selues Standing , and not Sitting , and yet will haue the people , when they receiue , astricted to the gesture of Sitting , as most necessary and best , which we obserue not our selues ? ARG. 7. SO likewise I demand ; If we should precisely obserue the example of Christ ; Why doe we not once giue thankes when we take the Bread , as Christ did ? And againe , blesse or giue thankes when we take the Cup , as hee did , and as it appeareth the Apostles did ? For Paul calleth it , The Cup of Blessing , which wee blesse . To propound the example of Christ to bee precisely followed in Sitting , and not to follow it in such an expresse point : next , not to follow his Table-gesture in all the parts of the action , but in such as wee like onely : and finally , not to follow it our selues in that point of Sitting , but to vrge the people with that imitation , might seeme rather to proceed from contention , then from a simple religious opinion . But the truth is , if wee had receiued from the Reformers of our Church , and had been taught from our youth vp , to present our selues to the Table , with bare cleane washed feete ; to haue blessed the Bread and the Cup at diuers times , and not at once ; to haue either Stood , or Sitten , or Kneeled , during all the time of the action : we would , without question , stand out as zealously for euery one of these , as we now do for Sitting . Adeo in teneris assuescere multum est : such force hath education and custome . Hence all our weakenesse and tendernesse of conscience proceedeth : so difficill a thing is it to quit the opinions , wherein we haue been fostered from our Child-hood ; for they cleaue and stick to vs , as if they had beene bred and borne with vs. It is an old saying , Consuetudo est altera natura , Custome is another nature : And it is a true saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is nothing more difficill , then to teach a man to thinke , or doe otherwise then hee was first taught . ARG. 8. FInally , that this gesture cannot be necessarie , is manifest by this Reason : There is no necessarie Ceremonie , that either belongeth to the essence or perfection of this Sacrament , but is set downe in the doctrine of the institution thereof , either by Paul , or the Euangelists . The forme set downe by Paul to the Corinthians , who professeth that hee deliuered to them , that which hee had receiued of the Lord ; and in another place affirmeth , that fidelity is the chiefe vertue required in the dispensers of the Gospell , and that his conscience did not accuse him that he had failed in that point : The forme ( I say ) set downe by him , containeth nothing concerning Table-gesture . In Mathew , Marke , and Luke , if we would know certainely what things doe necessarily belong to the Sacrament , then wee must marke precisely where the doctrine of the Sacrament beginneth , and where it endeth . It is sure , that it beginneth not at these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they being eating ; not before , except we hold the order obserued by Christ to be necessary , videlicet , to be eating another supper before ; but must beginne at these words , Iesus tooke Bread , and end with this commandement , Doe this in remembrance of me . Betweene these two points the whole doctrine is set downe , and containeth no more , then Paul professed to haue deliuered to the Corinthians . And so there is neither in the doctrine of Paul , nor in the doctrine of the Euangelists , so much as mention made of Lying , Sitting , Standing , or Kneeling ; whereby it is euident , that none of these gestures and positions of body , are recommended as necessary . But that this Ceremonie is left to be determined by the Church , as the Time , the Place , and the Order , are according to the rule of Charitie and Decencie . THE EPILOGVE . THen to conclude this point , wee see the gesture vsed by our Sauiour to bee vncertaine , and that therefore no necessarie imitation can bee founded thereon . Moreouer , that it cannot be more necessary ( although it were certaine ) then the rest of the circumstances of Time , Place , and Order . First , because it was occasioned , as these , by the Paschall Supper . Secondly , because it hath the naked example of Sitting , or rather of lying , without any practice following thereon , which the rest of the circumstances haue , and notwithstanding are not thought to bee necessarie . Thirdly , because the example of the Apostles can no more enforce a necessitie for the gesture of Sitting , then for the externall habit and preparation wherewith they receiued the Sacrament , videlicet , of bare and cleane washed feet , which is a more significant Ceremonie , and hath better warrant in Scripture then Sitting . Fourthly , because Christs example can import no greater necessitie for the vse of Sitting , in one part of the action then another ; and our practice prooues , that wee thinke it not necessarie to bee obserued in all the parts : for in one wee Stand , in one wee Kneele , and in one we command the people to Sit. Fifthly , because it is no more necessary to bee obserued by the people , then by the Pastor : And our practice sheweth that wee thinke it not needfull to bee vsed by the Pastor , who most commonly receiueth Standing . Sixthly , if wee esteeme not all to be necessary , which our Sauiour is mentioned expresly to haue done , as to giue thankes , and to blesse twice , first , the Bread , and then the Cup ; much lesse shold we think Sitting to be necessarie , wherof nothing is mentioned in the Institution : and therefore cannot be necessary at all , seeing all things necessarily belonging to the Sacrament , are so fully contained in the doctrine of the Institution , set downe by Paul , and the Euangelists , that it were great temerity to affirme any thing to bee lacking . CHAP. II. That to Kneele at the Lords Table , agreeth with Decencie . SECT . I. How the Table of the Lord is taken in Scripture . THus far hath beene reasoned against the opinion of those who hold Sitting to be a necessarie Ceremonie . Now let vs come to their opinion , who esteeme it more proper for the Sacrament , then Kneeling , because it is an vsuall Table-gesture ; and because Kneeling being abused to Idolatry in this Sacrament , ought in their iudgement vtterly to be abolished in that action . Then to begin at the first , and try what gesture is most proper for the Sacrament : Doubtlesse , if neither Lying , nor Sitting , nor Standing , nor Kneeling be necessarie , but all be indifferent , that gesture is most proper , which is most agreeable vnto the rule wherby things indifferent should be determined : that is , the rule of Pietie , Charitie , and Decencie . And to enter this tryall vvith Decencie : To sit at a common Table , beeing in our times most vsuall , must also be most decent for a common Table ; but that it is a gesture most decent to be vsed at the Lords Table , cannot be well affirmed , except we first consider what the Lords Table is ; whether it be the same , or like , or different from a common Table . For vnderstanding this point the better , wee would try , how the Lords Table is taken in Scripture , whether for the materiall , whereon the elements are set and consecrate , and where-at , and where-from they are distributed and giuen . For if thereby the materiall bee onely and chiefly vnderstood , it may seeme that there is little or no difference betwixt it and a common Table , and that the Gestures and Manners that are proper for the one , may well agree and be vsed at the other . In the 10. chap. and 1. Epist. of the Corinths . vers . 21. mention is made of the Lords Table , in these words , Ye cannot drink the cup of the Lord , and of deuils : yee cannot bee partakers of the Table of the Lord , and of the table of deuils . As the Table of the Lord is taken in this place , so shall we finde it vsed , I hope , in all other parts of Scripture . But here neither by the Cup can be properly meant , the materiall Cup , nor by the Table , the materiall Table , because it is certaine , that hee who is partaker of the table and cup of deuils , may be partaker both of the materiall Cup of the Sacrament , and sit at the materiall Table , whereat it is giuen : Yea , moreouer may drinke the Sacrament of the bloud of Christ , out of the one , and eate the Sacrament of his Bodie at the other ; and yet the Apostle affirmeth , that they cannot bee partakers of the Lords Table : whereby it is euident , that by the Table of the Lord another thing must bee meant , then either the materiall Table , or the symbolicall externall part of the Sacrament onely . What is that ? The Bodie and Bloud of the Lord , the Bread that came downe from heauen to giue life to the world , which by a certaine colour of speech is called a Table . So that speech set downe by Moses , in the II. chapter of Numbers , and the fourth verse , Who shall giue vs flesh to eate ? is thus expressed in the 78. Psalm . Can God prepare a Table in the Wildernesse ? Which words are presently interpreted , ver . 20. Can hee giue bread , and prouide flesh for his people ? When our Sauiour promised to his Disciples that in his Kingdome they should eate and drinke at his Table ; neither did he meane by his Table any materiall Table , or any naturall Food , but that blessed , eternall , glorious life , communicated with him by the Father , which he would communicate with them in his Kingdome : according to that which hee saith in Iohn , chap. 6. vers . 57. As the liuing Father hath sent mee , and I liue by the Father , so hee that eateth me , shall liue by mee . Then to bee short , the Lords Table , whereof we are partakers here , and that whereof wee shall be partakers in heauen , at the great Supper of the Lambe , is the Lord Iesus himselfe , his Bodie , his Bloud , his Righteousnesse , his Life , and the satiety of pleasures and ioyes that are in him for euermore . This then being the Table of the Lord mentioned in the Scriptures , whereof we come to be partakers at the Sacrament , let vs see what manners and gestures are most decent to bee vsed thereat . SECT . 2. That Kneeling is Decent . AS it is true , that no place is more proper for a common supper , then a faire Chamber or a Hall , in a priuate house or Inne , and no time fitter then the night season , or at euen ; so there is no gesture more decent with vs then sitting at Table . But if the day-light , and the Lords Day , a sacred place , such as a Temple , and a reuerend order , such as to receiue before other meate , be more decent for the Sacrament , because it is not a common supper , but the Lords Supper : So a religious Gesture , such as Kneeling , should seeme more decent , then a common Gesture , such as Sitting , because this is not a common Table , but the Table of the Lord. SECT . 3. An Obiection taken from the common Table-gesture , answered . IT may bee replyed , that seeing there is a materiall Table whereon very bread , and very wine are set , and seeing we eate that bread , and drinke that wine externally , as wee doe other bread and other wine , why should we not vse that same externall Gesture that wee vse at other common-Tables , as most decent for the outward action ? I answere , first , there is a great difference betwixt eating and drinking , and the Gesture and Sitting of body , that men vse when they eate and drinke : Eating and drinking are naturall actions , in stead whereof , no other action can bee vsed in receiuing meate and drinke , but the gesture is Moral , and voluntary , and changeable , according to the custome of Times , Places , and Persons , and the nature of the action , wherein it is vsed : and therefore although wee eate and drinke externally at this Table , as we doe at other tables , because wee can eate and drinke no other way , it will not follow that wee should vse no other gesture , then that which we vse at other tables , if the nature and qualitie of this Table require another Gesture then that which is common , seeing the Gesture is voluntary , and may , and should be altered , as the nature of the action requireth . Next , I answer , that although the Bread and Wine bee materially the same with common bread and wine , yet after the Consecration they are no more formally the same ; that is , they are to be esteemed no more for common food , but for the mysticall symbolls of the Bodie and Bloud of the Lord. And as for the Table , in matter and forme is like other tables , but in vse differeth , as farre as a spirituall Table from a carnall , a celestiall from a terrestriall : And who knoweth not , that our manners and gestures must bee composed , neither according to the matter , nor forme of the Table , but according to the vse wherefore it is appointed ? For what is the cause when men come to the table of Exchange , for to receiue money , that they vse other forme and gesture then at a table appointed for meate ? Is it because they differ in matter and shape ? No verily , but because the vse is different : Therefore at these wee vse such gestures , and motions , as is meete for receiuing of money ; at this , such as are most commodious for easing of our bodies , and receiuing of meat : Euen so , our gesture at this sacred Table , whereon our spirituall food is set and presented , is not to bee proportioned to the matter and forme of the Table , which is common ; but to the vse wherefore it is appointed : that is , to the giuing and receiuing of the sacred Mysteries , and the communion of the Bodie and Bloud of the Lord Iesus , which thereby are offered and deliuered to all worthy receiuers . To this diuine and holy vse , as all our manners , behauiour , and carriage should bee framed , so should the Gesture and position of our bodies bee ; Otherwise if any man thinke that wee should vse the same gesture & manners at this Table , that are decent to bee vsed at other Tables : What is the cause that at this Table wee vse no speech nor conference one with another , but in silence meditate with our selues ? Why sport we not , nor are merry , but carry a modest and graue countenance ? Why are our heads bare , and not couered ? What is the cause that wee touch nothing presented on this Table , before that it be offered vnto vs ? Take nothing before we be commanded ? Neither eate nor drink before we bee instructed what to eate and drinke , and for what end ? Why are all our maners , rites , and gestures vsuall at other Tables , so changed at this ? Why is this silence , this grauity , this meditation , the reuerence of the bare-head , this abstinence from touching , from taking , from eating , from drinking , before the offer , the command & word of instruction ? Why ? Because the vse of this Table being meerely Religious , Spirituall and Diuine , is so farre different from the vse of other Tables : For heere , besides the materiall Table that the eye of the bodie sees , there is another spirituall Table that should be obiected to the minde , and beside the externall elements and other celestiall and eternall food , which thy heart should perceiue . These are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the symbolicall vestures wherein Christ is wrapped vp ; but that is Christ himselfe , his Bodie and his Bloud ; therefore is it that we feare , or should feare , to touch the sacred things , before our hand and our mouthes be sanctified by that diuine Precept , Take , eate , and drinke yee all hereof , and to receiue , before our mindes and hearts bee prepared and sanctified with knowledge and faith , by the Sacramentall word , This is my Body that is broken for you , This cup is the new Testament in my Bloud , &c. Doe this in remembrance of mee : By the which word the vaile is remoued , the Mysterie is opened vp , the garments and symbolicall vestures are taken away , Christ is made naked , and is exposed as really to the eye of our minde , and to faith , the hand of our heart , as the sacred symbols are to our externall senses . The respect therefore that is due to him who is the spirituall Table , and the bread of Life , whom the hid man of the heart sees and perceiues there really present , makes all our deuotion and religious reuerence ; for this respect a choyce is made , not of a common , but of a sacred time & place for this actiō ; for this respect we come fasting , preferring our spirituall food to our naturall : for this respect all our manner and carriage is holy and reuerend . What then ? Shall wee esteeme Sitting a common Table-gesture , and therefore dis-conforme to all the rest of our carriage , that is sacred , more decent for this heauenly Table , then Kneeling , a Religious gesture , and therfore most conforme both to the nature of the Table , and to all the rest of our Religious manner and behauiour , that wee vse thereat ? SECT . 4. An Obiection taken from Custome answered . THIS ( I hope ) shall satisfie a modest spirit , that searches for verity , and striues not for the victory : But if any list to be contentious , and pleade from Custome , that Kneeling cannot be decent , because custome maketh Decencie , and it is not the Custome to Kneele at a Table ; I grant it is not the custome at a common-Table , because it is not commodious ; for commodity maketh Custome , and Custome maketh Decencie in things of this kinde . It is not commodious , for it were wearisome and painefull , to kneele so long time as an ordinary supper will last , wherunto men come to refresh their bodies , both with ease and meate : But the time being short that is spent at the Sacrament , and seeing men come thereto , not to ease and feed their bodies , but to worship God , and to worke their owne saluation , certainely , to Kneele for such a space cannot bee painefull nor wearisome to those who are holy in Spirit , and whole in body ( sickenesse and infirmitie makes exception ) and therefore although Kneeling is not , nor hath not bin in custome at common Tables , because it is incommodious and wearisome : yet it hath beene in vse at the Lords Table , farre longer then Sitting , and is more vniuersally receiued in the reformed Churches : For we must grant , that before Sitting , Kneeling hath beene vsed in the Christian Church , neere foure hundred yeeres at least , and therefore it may bee maintained with very good reason : Certainely it may bee presumed , that it hath beene in practice in all ages aboue , euer vntill yee be able to designe some time when another gesture hath beene in vse . The induction of foure hundred yeeres must either put you to an instance or silence . SECT . 5. An Answer to the instance of Honorius . AND heere let me tell you , that the instance of Honorius will not serue : for Honorius did onely ordaine , after the consecration , at the eleuation of the Host ( so they call the Sacramentall Bread ) that the people should reuerently bow themselues , that is Kneele , as is manifest by the constant practice whereby obedience hath been giuen to this Canon . This belongeth not to gesture vsed at the receiuing : for in euery Masse at the eleuation the people kneeled and adored ; and this was done before that either the Priest himselfe , or they , receiued ; yea , when after the people did not receiue at all , but the Priest himselfe alone , which was most frequent in these last times , wherein the people receiued but once in the yeere . But at what time , and by whose authoritie Kneeling began to be vsed of the people , at the receiuing of the Sacrament , I hope shall not bee certainly designed . For by the contrarie , Honorius Canon seemeth to import , that before his time , the people vsed to Kneele , when they receiued ; because it ordaineth that they should only Kneele at the eleuation , and not at the receiuing , which doubtlesse , it would , if it had not been in custome before ; for it is not probable , but at the receiuing they should haue beene ordained to haue giuen the same reuerence that they were appointed to giue at the eleuation , had it not beene already in practise , & therfore needles to be inioined SECT . 6. An answere to the instance brought from the Custome of the Primitiue Church . ANother instance is brought frō the custome of the Primitiue Church . It was the custome of the Primitiue Church , not to Kneele on the Lords day , nor from Pasche till Whitsunday , at any time in their Prayer ; & by a Canon of the Councell of Nice , this custome was allowed , and commended to all Churches . Therefore vpon the Lords day , and during the whole time , from Pasche till Whitsunday , it is very likely that they receiued the Sacrament Standing : and the words of Dionysius Alexandrinus making mention of one who receiued the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stāding at the Table , confirmeth this strongly . This instance I admit for the Lords day ; and for these , wherein the Primitiue Church did not Kneele : for other times and dayes , it maketh no probation ; seeing on other dayes , and at other times , they might and did pray Kneeling . Now although this instance may seeme to make somewhat against Kneeling at the first view ; yet being better considered , it fauoureth the cause , that wee defend very much : For first , if the Primitiue Church did stand sometimes at the Table , and receiued : certaine it is , that they did not esteeme Sitting to be a necessarie gesture . Next , that they did not think , that at this Table we should carry our selues as equall to Christ , and plead for the Liberties and Priuiledges of a Table : for in those dayes wee reade of none that stood at Table , in time of Supper , but such as serued . Therefore it was ordained as a punishment of ignominie to be inflicted on Souldiours : Vt cibum potumque caperent in coena stantes , that is , that they should sup standing on their feet . Thirdly , here I marke , that the Primitiue Church did vse the same gesture in receiuing the Sacrament , that they vsed in praying ; so that if wee would aduise with them , what gesture they would esteeme most decent for our times , they should answere , That which we are most accustomed to vse at publike prayer . The custome then of Standing on the Lords day , and from Pasche till Whitsunday , being now euanished and worne out many hundreth yeeres since , and in stead thereof , Kneeling receiued ; Kneeling now is the most decent gesture that can bee vsed at the Sacrament : For if you reason well from our Sauiours Lying ( had it beene a necessarie ceremony ) to proue Sitting that hath succeeded : Then this Argument must be strong from Standing at Prayer and the Sacrament , to prooue that now Kneeling should be vsed , which hath succeeded Standing , and is now most frequently vsed in the time of publike prayer . EPILOGVS . THen to conclude this point ; If either wee shall throughly consider , what gesture is most agreeable to so sacred an action ; or what gesture thereat may bee most euidently proued to haue had longest custome in the Church ; or what gesture is yet most vniuersally receiued in the reformed Churches ; And finally , how the Primitiue Church did vse the same gesture at this Sacrament that they vsed at publike Prayer ; I hope no gesture shall be found more decent to bee vsed at the Lords Table , then the Religious gesture of Kneeling : And thus much for Decencie . CHAP. III. That it agreeth with Pietie , to Kneele at the Sacrament . SECT . 1. That Pietie requireth a most Religious Gesture . I Come next to Pietie . In respect of Pietie , there be none of vs , that doe not plead for Kneeling in deed , when wee teach our people at the Sacrament not to settle their thoughts and mindes vpon the externall things ; but to lift vp their hearts from earth to heauen : from the Pastor who giues the externall element , to God the Father that giueth his Sonne , and to God the Sonne , who giueth himselfe : from the Symbols ; the Bread and the Cup ; to the Bread that came downe from Heauen ; to the flesh and the bloud of Christ : and therfore exhorteth them , that as their hand is ready ; so their hearts may be prepared , and their minds , to receiue the Lord Iesus Christ himselfe , with faith and thankfulnes , and that they come with a Religious resolution in this action , and by this action , to celebrate the remembrance of his death , till his comming againe . All these considerations , and diuine Meditations , whereunto we stirre vp our people ; ( First , of the order and forme of giuing : Secondly , of the gift : Thirdly , of the manner how we receiue : Fourthly , of the nature and chiefe ends of this Sacrament ) do al most euidently proue & euince , that Pietie craueth of vs a most Religious gesture to bee vsed in this action . SECT . 2. The consideration of the giuer : and the maner of the Donation . LEt vs take a view of euery one of them seuerally . The giuer , from whose hand wee should receiue the bread of Life , is not a seruant , such as couereth our tables , brings our dishes , serues and fils our cups , to whom wee owe no reuerence . He that here presenteth and propineth vs with these inestimable benefits , is the King of Kings , and the Lord of Lords , God in the person of the Sonne , vnto whom when we present our gifts . If we should Kneele , as we are taught by the Holy Ghost , in Micha , chap. 6. verse 6. in these words , Wherewith shall I come before the Lord , and bow my selfe before the most high God ? Shall I come before him with burnt offerings ? with Calues of a yeere old : How much more should wee come and bow our selues before him , when we are to receiue at his hand the greatest benefit in heauen and earth , The body and the bloud of his onely begotten Sonne , the character of his Person : the brightnesse of his glory ; the treasure of his grace ; another himselfe ? And vnto this shall we finde our selues much more bound , when we haue considered after what manner this gift is giuen , Euery good gift commeth from him that is the Father of lights : and so should wee acknowledge it to bee ; but God giues not euery gift with a solemne externall testification of his Donation , made as it were with his own hand , not in generall , but in particular to euery one that receiueth , as hee doth in this Sacrament . Other benefits he bestoweth by ordinarie meanes of his creatures , and by a secret prouidence in such sort , that the action of Donation is not perceiued , at the instant of giuing and receiuing , but is after knowne by fruition of the benefit . And therefore , then is to be acknowledged , when it is seene and felt with Thanksgiuing , either priuately , or publikely , as the qualitie of the benefit requireth . So the Leper , when he did finde and feele that hee was cured of his Leprosie , returned and gaue thankes : the operation and working of the cure , hee could not perceiue , till it was perfected . It is one thing to receiue a benefit sent to vs by a Prince , either by the hand of his seruant , our equall , or it may be by the hand of our owne seruant or inferiour ; and to receiue it from his owne hand deliuering it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in state , and pompe openly in presence of his people . As this deliuering and receiuing is not to bee compared with that ; no more is the gesture and reuerence , whereby it should be expressed : a word there , may suffice to declare our thankefulnesse ; but here , a word , a bare head , a beck , are all scarce sufficient , when we receiue the benefit of peace and prosperitie , by the Kings good gouernment . If in our hearts wee acknowledge that benefit , and therefore in our prayers cōmend him to God , and be ready to obey him , our thankefulnes is sufficiently expressed . So when God by his secret prouidence blesseth vs ; or by any of his creatures ; either our Superiours , equals , or inferiours , doth vs good ; If in our Chamber secretly , or in the Temple openly , after the receiuing , we declare our selues thankefull ; it is inough . But when in the Sacrament God openly before his people professeth , that he is a giuing and deliuering to vs the greatest benefit that can be giuen : certainely not onely should there bee before and after the gifts receiued , thankes giuen , but in the very act of giuing and receiuing , such reuerence vsed , as may sufficiently declare and testifie how highly we esteeme of the greatnesse and goodnes of the Giuer ; and how vnworthy we thinke our selues to be of his inestimable beneficence , what gesture is meetest to bee vsed , according to Piety in such a case ; whether Sitting , or Kneeling , let them iudge that haue vnderstanding . SECT . 3. A consideration of the gift . SEcondly , if wee consider the gift , it is not a bread that perisheth , which is lesse worth then the life , as our Sauiour saith , but is the Bread of God that came down from heauen , to giue life to the world , a food more precious then all creatures ; and therefore such a food as wee are commanded in the very Sacrament to discerne from common naturall food , and to eate that Bread , and drinke the Cup of the Lord worthily , except we would prooue guiltie of indignitie done to the Bodie and Bloud of the Lord Iesus : In the which warning , as faith , and a religious disposition is required in the heart , so an externall reuerence answerable thereto should be in the externall action ; for this the very word importeth : Therefore hee that eateth this Bread , and drinketh the Cup of the Lord vnworthily , shall bee guiltie of the Bodie and Bloud of the Lord : And after , Hee that eateth and drinketh vnworthily , eateth and drinketh iudgement to himselfe , because hee hath not discerned the Lords Bodie . This eating and drinking here , must be the externall receiuing of the Sacrament ; for the spirituall and inward eating and drinking admitteth no vnworthinesse ; but is performed with such discretion , as giues to Christ the reuerence that is due to him , both in outward action , and inward affection : But the externall action of eating and drinking may be vnworthily performed , if either it be done in hypocrisie or profanely . I call that to eate and drink in hypocrisie , when an hypocrite giueth all due and externall reuerence to the Sacrament , but in the meane time , hath neither faith , nor the true and right estimation that he should haue of the spirituall benefit . To eate profanely , is both to eate without the outward and inward reuerence , that is due to the Bodie and Bloud of our Sauiour ; for no man wants the outward reuerence , but hee that hath not the inward . They who thinke that the vnworthinesse onely consisteth in the want of faith and inward reuerence , must thinke hypocrites onely to eate vnworthily ; yet it is certaine in this place , that the Apostle findeth no fault with the hypocrisie or superstition of the Corinthians , but with their profanenesse ; for comming drunken , for eschewing the poore , and despising the Church : so this vnworthinesse was as well in their outward behauiour , as in their inward disposition : And so consequently the Apostle would haue vs to discerne the Lords Bodie , not by our inward estimation onely , but by our outward carriage and gesture , that it may bee seene of all , that in the Sacrament wee doe chiefly consider and respect , not the outward and symbolicall elements , but the thing signified , the Bodie and Bloud of Christ , and that according thereto we compose and frame our selues and our manners ; which if wee doe , this question is at a point : For what gesture , I pray you , can make a more euident difference betwixt Christs Bodie , the Bread of Life , and other common Bread , by giuing thereto such reuerence as best beseemeth the dignitie and worthinesse thereof , then the humble and religious gesture of Kneeling . SECT . 4. The manner of receiuing . THirdly , to come to the spirituall receiuing , which we know consisteth in faith : Hee that commeth to mee , shall neuer hunger , and he that beleeueth in me , shall neuer thirst . And in the same Chapter after , Hee that beleeues in me , hath life eternall , and I shall raise him vp at the last day . And Augustine saith , Wherefore preparest thou thy teeth and thy belly ? Beleeue , and thou hast eaten . This faith is accompanied with two inseparable companions in this action , Prayer and Thankes-giuing : for first , no man commeth-worthily to this Table , but hee that commeth with a hunger and thirst after righteousnes and life in Christ , whom hee commeth to receiue : for vnto such onely as are thus disposed , the inuitation and promise is made ; Esay 55. Ho , euery one that thirsteth , come yee to the waters . Math. 5. Blessed are they that hunger and thirst after righteousnesse , for they shall be filled . Luk. 1. 53. Hee hath filled the hungry with good things , and the rich he hath sent away emptie . Psal. 22. 26. The poore shall eate and be satisfied . And in the exhortation vsed by the Minister before the Sacrament , these words wee haue in our booke : The end of our comming hither is not , to make protestation that we are vpright and iust in our liues , but contrariwise wee come to seeke our life and perfection in Iesus Christ , &c. With this hunger and thirst , and with this spirituall appetite , we should come eate and drinke : And what is this , but the feruent prayer that the heart is offering to God , while the hand is receiuing , and the mouth is eating ? For the substance of prayer consisteth , not in the voyces of the mouth , but in the wishes of the heart to God , whereof the voyces are but significant signes . With prayer then wee come and receiue , and our receiuing is in faith , the mother of humility , which in her selfe acknowledgeth nothing but miserie , and therfore renouncing her selfe , fleeth to the store-house and fountaine of mercy , that is in Christ Iesus , there eateth and drinketh , feedeth and resteth vpon the merit of his death , and the eternall Testament confirmed thereby ; the sense whereof is more pleasant and sweete to the taste of the soule , then the hony , & the hony-comb is to the taste of the mouth . For was there euer any thing more pleasant , then the meditation of the death of Christ to the penitent soule , which being wearied before vnder the burthen of sinne , and bruised vnder the weight of the wrath of God , well knoweth and is perswaded , that Christ hath borne our griefes and carried our sorrowes ; That hee was wounded for our transgressions , that hee was bruised for our iniquities , that the chastisement of our peace was vpon him , that with his stripes we were healed . Thus by the meditation of faith , we eate , we drinke , and feed on Christ with pleasure , and ioy that cannot be expressed . And is it possible that this ioy , pleasure and delectation , that wee haue in tasting the sweetnesse and goodnesse that is in him , can possesse the soule without thankefulnes ; that is , without such estimation of him , and such affection towards him , as presently resolueth in most earnest wishes and desires , that all the world might ioyne with vs in setting forth his prayses ? Now what are these wishes and desires , issuing from the ardent affection of loue , kindled by a liuely and feeling faith , but a true inward rendring of thankes ? Nam gratiam qui habet , refert ; for hee that hath a thankefull heart , after this sort , giues thanks to God indeed . So Christ is spiritually receiued , first , when with our eyes and eares wee deuoute him , as a Tertullian saith ; that is , when by these things that wee see and heare in the Sacrament , wee call to remembrance the breaking of his Bodie , and sheading of his Bloud . Secondly , b when with a spirituall hunger and thirst after the righteousnesse that wee know to bein him , we c ruminate , we chew and eate not with the mouth and the teeth , but with the minde , and the serious thoughts of a celestiall meditation , his death and Passion , vntill wee haue sucked and drawne out of it by diuine contemplation the full assurance of reconciliation with God , and of saluation : d And finally , digest him , and his death , not in our belly , but in our brest ; that is , in the depths of our hearts , by trusting in the All-sufficient fulnesse of the grace and goodnesse ; yea , of the God-head it selfe , that is in him , wherewith our soules being satiate , as with the fatnesse and sweetnesse of Marrow , are enlarged with ioyes , and filled with the wishes and desires of his eternall praise and glory . And therefore , as we do testifie our spirituall receiuing of Christ in faith , by the outward actions of taking , eating , and drinking : So should we testifie the serious wishes and desires of the heart for our owne saluation and his glory , with such an outward gesture and carriage of bodie , as is most agreeable to such sacred affections , and exercises of the soule in this action . And what is more agreeable to the humility of faith , wherein we receiue , and the hearty prayer and thankesgiuing , wherewith wee receiue , then the lowly and deuout bowing of our Knees . Then to conclude vpon these three considerations : first , of the giuer and maner of giuing ; next , of the gift ; thirdly , of the manner of receiuing , I ground and build this Argument : Whatsoeuer Gift our Sauiour deliuereth to all not coniunctly , but seuerally to euery one of them by himselfe , and that all not coniunctly , but seuerally should receiue from his hand with Prayer and Thankesgiuing , in presence of the Congregation of the Saints , and in a solemne act of Diuine Worship : A gift , I say , that is giuen , and should bee taken after such a manner , may bee very lawfully receiued by euery one reuerently sitting on his Knees . But the Body and Bloud of Iesus Christ in the Sacrament , is a gift that is giuen , and should be taken after such a manner : Therefore the Bodie and Bloud of Iesus Christ in the Sacrament , may very lawfully be receiued by euery one reuerently sitting on his knees . Thus I prooue the lawfulnesse of Kneeling , the expediencie shall bee after cleered . SECT . 5. The Nature of the Sacrament . NOW to come to the last thing , which wee propounded to bee considered in this tryall of piety , that is , the nature of the Sacrament . The nature of the Sacrament is to bee esteemed according to the chiefe end wherefore it was instituted , and these bee two : the one concerneth God , and our Sauiour Christ ; the other , the Church . The end which concerneth the faithfull , is their vnion with Christ , and amongst themselues , to saluation : The end that concerneth God and our Sauiour , is the prayse of his glorious grace . In respect of the first end , it is called , The communion of the Bodie and Bloud of Christ , the Table , and the Supper of the Lord : and in respect of the second , it is the commemoration , and predication of the death of Christ. The action in number is one , whereby these ends are attained and produced , but is diuersly to be considered , according to the diuersitie of these ends . In respect of the first , it is a representation of the sacrifice of Christ , and the application thereof to vs ; whereby our vnion with him , and amongst our selues , is performed : and in this respect it hath two parts ; In the first , the death of Christ , the oblation and sacrificing of himselfe , ( which really was onely done vpon the Crosse ) is mystically acted in the breaking of the bread , and taking of the cup ; whereby the breaking of his Body , and sheading of his Bloud is represented , and therefore it may be , and is rightly called a representatiue sacrifice . The next part is , the application of this sacrifice to the faithfull : This part is acted , first , mystically , by the command giuen in the name of Christ , Take , eate ; and by the obedience giuen by the people in taking and eating the externall elements : like as vnder the Law , first the oblation was made , and then the people did eate of the sacrifices . Next , this application is acted really and spiritually , by the Sacramentall word ; This is my Bodie which is broken for you : This cup is the new Testament in my Bloud . By this word , accompanied with the power of the Spirit , two things are done , whereby the reall and spirituall application of the Propitiatorie Sacrifice is made ; first , the mysterie that went before , is opened vp and interpreted , which represented the sacrificing of Christ , and the application of his Sacrifice . The sacrificing of Christ , which was symbolically represented in taking and breaking of the bread , is explaned by that parcell of the word , This is my Bodie which is broken : This is my Bloud which is shed . The application of this Sacrifice to the faithfull , which was symbolically represented in the giuing , taking , and eating of the elements , is expounded in the other parcell ; Broken for you , shed for the remission of the sinnes of many . This explication and declaration of the Mysterie by the Word , is a reall and spirituall application of the sacrifice of Christ , and the benefit thereof to the minde and vnderstanding of the Receiuer , to bee considered and pondered in the ballance of a wise and spirituall iudgement . This is the first thing that is done by the word : next , by this word , the last Will and Testament of Christ is declared , wherein he maketh a reall donation and disposition of himselfe , and of all his graces and gifts to the worthy receiuers ; The Bread which wee breake , is it not ( saith the Apostle ) the communion of the Bodie of Christ ? And the Cup which we blesse , is it not the communion of the Bloud of Christ ? How is this Bread and this Cup the communion of his Bodie , and of his Bloud ? How ? But by the Sacramentall word : wherein he declareth , that the Bread and the Cup are the instruments of the communication and disposition of his Bodie and Bloud , and the seales whereby he confirmeth the same . This declaration conuaied with the inward grace and operation of the Spirit , is a reall application of the sacrifice of Christ , and the eternall Testament confirmed thereby to the heart and the will of the Receiuer , that witl heart , will , and affection hee may trust and reioyce therein . Thus th● application is acted really and spir●tually on the part of Christ : and 〈◊〉 the part of the receiuer it is acted likewise , when he considereth and pondereth in his mind , as he should , the death of Christ , and the benefit thereof declared by the Word ; and next , when he resteth and reposeth thereon with a full confidence of saluation , according to the will of Christ , declared and testified by the same VVord . This is the spirituall application and reall receiuing of the Lord Iesus with all his benefites . So many as receiued him ( saith Iohn ) he gaue them this prerogatiue , that they should be called the sonnes of God. But who are they that receiued him ? All those ( saith hee ) that beleeued in his Name . Then to receiue him , is to beleeue in his name . In this beliefe and faith , standeth our participation of the Lords Table , and the eating and drinking at his Supper , whereby we haue communion with him and amongst our selues . And all this is effectuall , by this Sacramental Word ( This is my Body , this is my Bloud ) because both it is , verbum expositiuum mysterii , and Dispositiuum Testamenti ; the word that expoundeth the mysterie to the vnderstanding , and is the dispositiue word of the Testament : or the Word that declareth and testifieth the Legacie , and Letter-will of Christ , giuing and deliuering himselfe to the hand of our faith . SECT . 6. The difference betweene the Sacramentall Word , and the Word preached . AND heere by the way , it shall not be vnprofitable to consider the difference betwixt this Sacramentall Word , and the Word preached . The Word preached is onely Promissorium and Conditionatum , that is , promissorie and conditionall , because in it life eternall is promised , vpon condition that wee repent and beleeue in Iesus Christ : and it is true , that by the Word preached , wee are taught , and perswaded to beleeue , and to present our selues to the Sacraments . Then the Sacramentall Word , annexed to the Symbolicall Mysteries , declareth that Iesus Christ hath made , and by the present action of the Sacrament , maketh an actuall and reall disposition and donation of the benefits promised in the Word preached , because the condition therein required , is performed in vs by the true perswasion and profession of faith . So in the Word preached , the promise is made vpon condition of faith : But in the Sacramentall Word , because the condition is presumed to bee fulfilled , a simple donation and disposition is made of the things promised . And herein consisteth the dignitie of the Sacraments . First , that they are onely ministred to the Beleeuers , and the Beleeuers are onely admitted to them : But the VVord is preached to all , and all are admitted to the hearing thereof . Secondly , in the Word , a promise is onely made of righteousnesse and life ; but in the Sacrament , a reall donation and disposition is made of the things promised . Thirdly , in the Word , the promise is onely made in generall ; but in the Sacraments , the thing promised is applyed in particular . Fourthly , in the Word , the promise is conditionall , if wee beleeue and perseuer in faith : but in the Sacraments , the donation is simple , because it presupposeth faith and perseuerance . Fifthly , in the Sacraments , there is an externall solemne binding vp of a couenant betwixt God and the faithfull : But by the Word preached , and the hearing thereof , the people are onely perswaded , either to enter in this Couenant by beleeuing , or continue therein , if they beleeue alreadie . It is true , that by the power of the Word preached , faith is wrought in the hearts of the hearers , whereby they enter in a hid and secret Couenant with God , and God with them : They with God by beleeuing in him ; and hee with them , by imputation of faith to them for righteousnesse . This I call an hid , and secret Couenant , because it is onely knowne to God and to their owne hearts : To God it is knowne ; for hee sees and searches the heart and the reines , and knoweth them that trust in him : To them it is knowne by the testimonie of the Spirit of God , testifying with their spirit , that they are receiued in his fauour ; and that their faith is imputed to them for righteousnesse : for the Spirit of God testifies in the Word , that the Beleeuers are iustified , and our spirit and conscience testifieth that we beleeue , and consequently that wee are iustified . Moreouer , the same beliefe and faith which our spirit testifieth to be in vs , being the worke and effect of Gods Spirit in vs , is a realt estimonie giuen by the Spirit of God , of our Iustification . The Spirit then of God , both in generall in the Word , and by his owne particular worke in vs , testifieth , that wee are receiued in Gods fauour ; and our spirit priuy to this Testimonie , concurreth and testifieth with the Spirit of God. So this Couenant is secret and hid , because it is not knowne to men , yet it hath three most famous and faithfull Witnesses ; God , his Spirit , and our conscience . But to returne , in binding vp of this secret Couenant , neither is Gods part acted by preaching of the Word , nor our part by hearing : for by the Preaching he onely promises to receiue vs in grace , if wee beleeue , and to continue his fauour with vs if wee perseuer in faith : and hearing on our part , is not the condition that is craued , and must bee performed of vs , but faith , which we must declare , when we solemnely enter in Couenant with him ; not by a simple applying of our eare to heare , but by an open and publicke testification , both in word and work , that wee haue heard and beleeue . The Couenant thus begunne in secret betwixt God and man , is solemnized by the Sacraments , in the which action man maketh a publike profession of his faith in God , in comming to receiue , and in receiuing the signe and badge of his Faith and Religion towards God , and the Instrument and Seale of his iustification & saluation from God ; and after this manner mans part is acted in the outward and solemne binding vp of the Couenant : As on the other side , God acteth his part by receiuing man in his fauour and grace , admitting him to the communion of Saints in the Sacrament of Baptisme ; and by disponing and giuing to him the Bodie and the Bloud of his Son Iesus Christ , and the new Testament confirmed thereby in the Sacrament of the Supper , to assure him that his fauour and loue shall constantly remaine with him for euer . SECT . 7. That greater , and more particular reuerence must be vsed in receiuing the Sacrament , then in hearing the Word . HEreby it is euident , that although the preaching of the Word be a work of greater moment and charge , oneris & operae maioris , and more excellent in regard of the gifts required in the Pastor , and more necessarie to saluation , then the administration of the Sacraments ; yet certaine it is , that to be admitted and receiued to the Sacraments , is a greater dignitie & prerogatiue , then to bee admitted to the hearing of the Word ; and to receiue the Sacraments , then to heare the Word . For in receiuing the Sacraments , and in speciall , this of the Bodie and Bloud of our Sauiour , Christ draweth neerer to vs , and communicateth himselfe with vs more particularly , familiarly , and entirely , then in preaching of the Word , which is common to all . In the preaching of the Word , God dealeth coniunctly , generally , and in common with all at once : but in the Sacraments , although the action bee publike and common to all the Receiuers ; yet therein God dealeth not coniunctly with all at once , but seuerally and particularly , with euery one alone and by himselfe . And therefore in this action , the common and generall reuerence and worship done to GOD in the publike prayer and thankesgiuing , for the common benefit to bee receiued , wherewith the action beginneth ; and for the common benefit that wee haue receiued , when the action is ended ; this common and publike worship ( I say ) wherewith the action beginneth and endeth , is not sufficient . But as the common benefit is seuerally and particularly giuen to euery one ; so should euery one at the receiuing thereof , doe reuerence and worship in particular for himselfe to God and his Sauiour , from whose hand immediately hee receiueth the benefit . For as the Sacramentall Word , This is my Bodie , this is my Bloud , is generally and in common pronounced at the Consecration , in the audience of all that are to receiue : And yet at the receiuing , euery one must esteeme , that as the Bread and the Cup is in particular deliuered to him , and receiued by him , so the Word to bee spoken particularly to him ; This is my Bodie which is broken for thee ; this Cup is the new Testament in my Bloud , that is shed for the remission of thy sinnes : Euen so should euery one apply , and tender vnto Iesus Christ in particular for himselfe , the substance of the generall prayer and thankesgiuing that went before ; that is , hee should when hee receiueth , wish , that by the death of his Sauiour , whereof hee is made partaker , himselfe may bee saued , and that in his saluation , his Sauiour may bee glorified . These should be , and are the thoughts and exercises of the minde of euery one that receiueth worthily ; for the thoughts of the worthy Receiuers should be , and are such as the Sacramentall Word and Precept requireth : The Sacramentall Word ( This is my Body that is broken for you ; this Cup is the new Testament in my Bloud , that is shed for the remission of the sinnes of many ) requireth that euery receiuer , at the instant when hee receiueth , do actually beleeue , that vnto him in particular Christ offereth himselfe , and the new Testament confirmed by his Bloud , containing the right of eternal saluation ; and that with his whole heart hee embrace him , and rest on him , hoping for that saluation , and earnestly desiring to haue the full fruition and possession thereof . Now this desire , proceeding from this faith and hope , is in effect a particular application to our selues of the generall prayer which went before , wherein all desired to bee partakers of Christ himselfe , and by him of life eternall . Next , the Precept , Doe this in remembrance of mee , requireth a present actuall remembrance of the death of Christ , which remembrance at that time , must either bee actually thankefull for the benefit which hee hath receiued in Christ , or it is actually profane and diabolicall . And this thankefull remembrance , or this remembrance actually thankeful , is a particular application of that generall Thankesgiuing that went before to God for our own Redemption . Now to draw all the thoughts and exercises of the minde together , that are required by the Sacramentall Word and Precept , to bee in the Receiuer , at the instant of receiuing , are briefly , and in substance these : I call to minde with thankefulnesse , O Lord , thy Bodie that was broken , and thy Bloud that was shed , here represented and applyed to me , and therein my soule trusteth , and waiteth for thy saluation ; wherewith possesse mee , I beseech thee , Amen . No tongue can vtter so briefly , as these thoughts goe swiftly thorow the minde of the worthy Receiuer . Eusebius , in the sixt booke of the Ecclesiasticall Storie , recordeth , that Nouatus , when he deliuered the Sacrament to his people , did apprehend their hands ; & compelled them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in stead of blessing , to sweare by that which was in their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to say , in stead of Amen , Wee shall not returne to Cornelius againe . By the which words it is euident , that they did not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pray and giue thankes , before and after the receiuing , but in the very Act it selfe , while the bread was in their hands , they blessed it , and said , Amen . Now with what gesture and reuerence , I pray you , should these thoughts and meditations of our heart be accompanied , at the instant , when Christ is professedly giuing , and wee receiuing from his hand ? Thinke yee that sufficient which is vsed , when men attend to heare his Will declared in his Word ? If a King should generally declare to a multitude , what benefit hee were to bestow vpon them , and thereafter should call them man by man , and with his hand deliuer it ; should the carriage of euery man comming seuerally to receiue , bee no other then that which was vsed of all when they harkened to his speech ? SECT . 8. That the name of a Supper giuen to this Sacrament , doth not diminish the reuerence that is due thereto . ANd here let it bee considered , whether this should exempt vs from bowing the Knee , because this gift is called a Supper , which should not bee receiued with Kneeling . A Supper it is called , I grant : But I demand , Is it so called in respect of the nature of the action , simply considered in it selfe , and properly ? Chrysostome saith , that Paul in 1. Cor. 11. calleth that a Supper , which should rather haue beene called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Dinner , or a breake-fast , if hee had respected the time : but hee calleth it so , Vt remitteret illos iam inde , ad illam vesperam qua Dominus tremenda mysteria tradidit , That hee might send them back to that euening , wherein our Lord deliuered these fearefull mysteries . The meaning is , that hee might call them to remembrance of the first institution ; In respect whereof , it is called a Supper : So likewise it is called a Supper , because in some thing it resembleth a Supper : For it is not a priuate meale , but like to a publike banquet , wherevnto all the faithful are inuited . Now we finde that in these dayes men vsed to dine priuately , and their feasts whereunto they inuited their friends were commonly suppers made at night . Vnto this agreeth well that which Plutarch writeth ; The Supper , saith hee , was called by the Romans , Coena , ob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it was common : for the old Romanes vsed to dine sparingly , but to sup with their friends . And finally , it is called a Supper , because it is the Antitype of the Paschall Supper , as Baptisme is of Circumcision ; in respect whereof , the spirituall part of Baptisme is called by the Apostle , Coloss. 2. 11 , 12. The Circumcision of Christ , as this Sacrament is called the Supper of the Lord. That properly it is not , nor cannot be called a Supper , whether wee consider the symbolicall , or the spirituall part thereof , is manifest by these Reasons : First , euery Repast that is properly called a Supper , is ( at least ) sufficient to content Nature : Amongst the Ancients , although their Dinners and Breake fasts were sparing , and therefore the Custome was not , either to sit or lie at them ; yet their Suppers were large , and a long time spent at them , which made them to Lie or Sit for ease of their bodies . Of this sort was the Paschall Supper , and all the Feasts wherein the Legall Sacrifices were eaten : Here all the meate is a little morsell of bread , no greater then an Oliue , and all the drinke a little quantitie , rather tasted then drunken . Such a shew of Repast as this , can neither properly bee called a Breake-fast , a Dinner , nor a Supper , and the time spent in taking heereof , so short , that easily it may bee past with any position of bodie , as was said before . Secondly , the Feasters here take not , nor eate not , as at an ordinarie supper : all that they eate , or drinke , they receiue at the hand of the Pastor , all their meate at once and together . This kinde of intertainement is not proper to a supper . Thirdly , at the deliuery and receiuing of this food , a word is pronounced , whereby wee are taught , that this food is not giuen , nor should bee receiued to nourish the body , but onely to signifie and represent the Passion of Christ , and the application thereof to the Beleeuers , for their comfort . A food giuen and receiued for such an vse as this onely , cannot properly bee a Supper ; for no Repast properly is a supper , but that which is appointed to nourish the bodie , whatsoeuer vse it hath beside . So if either wee consider the quantitie of the Repast , the time that is spent in the receiuing thereof , the forme of giuing and receiuing , or the end wherefore it is giuen , wee shall finde , that properly , neither is it , nor can it bee called a Supper . As for the spirituall and internall part of the action , whereby the minde is informed , and faith confirmed , it may be called a Supper ; not properly , but in the sense that Salomon calleth a good conscience , a perpetuall Feast , because by the meditation of the death of Christ , and the benefit that we haue thereby , the soule is fed and nourished with spirituall and heauenly knowledge , strengthened with confidence and hope , and satiate with ioyes and pleasures that cannot bee expressed : Whereby it is euident , that neither in respect of the externall and materiall part , nor in respect of the inward and spirituall part , is this Sacrament properly called a Supper . Therefore the appellation should not alter the worship , and religious reuerence , that the nature of the action , simply considered in it selfe , requireth . But put the case , that it were properly a Supper , yet wee must grant that the Master of the Feast , is our Lord and King , out of whose hand if wee receiue the Cup , or some daintie morsell , should wee vse no more reuerence , then when we carue to our selues , or receiue from the hand of a seruant , or from our companions ? Consider then with your selues , how this whole Supper , to wit , the Bodie and the Bloud of Christ , is giuen by Christ himselfe at once to vs , his Bloud in one Cup , and his Bodie in one Morsell . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Lords Supper is a Gift , or a Iewell giuen out of his owne hand , as a pledge of his loue , and therefore is sometimes called by the Fathers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basilius writeth in his Homily of Charitie , that Christ left to his Disciples , when he was to fulfill his Ministerie in the flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Donum perfectitium , a gift giuen at his departure , in pledge of his loue . Then to conclude , this Supper being a Gift giuen in pledge of his loue to vs , by him who not onely is our Lord and King , but the King of Kings , and the Lord of Lords . Whether should we draw neere and receiue , in respect of the testification of his loue towards vs , with greater confidence ? Or in consideration of his glorious Person and Maiestie , with greater feare and reuerence ? Doubtlesse , both should be so great as great may bee : How great then must the Religion and Deuotion bee , that is composed of these two , the greatest confidence , and the greatest reuerence ? SECT . 9. What manner of person should wee esteeme our Sautour and our selues , to carry at the Sacrament . LO , but Christ inuiteth vs as coheires to this Banquet , whom hee will honour as his owne Peeres and Equals , and will not haue vs to demeane our selues , as Inferiours and Subiects : Whence learne wee this : Christ Sate , or Lay , at the Table with his Disciples , when hee deliuered his Bodie and Bloud to them : and therefore now , why should wee not sit at Table with him , and receiue from his hand ? I answer , Christ Sate or Lay with his Disciples , when he did institute this Sacrament , so did hee at the same time wash their feete . Two Reasons hereof are giuen by himselfe : Hee came not to bee serued , but to serue : and therefore during the dayes of his flesh , as hee did carrie the forme of a seruant , so hee saith , that hee was as a seruant in the midst of them . Next , hee did giue to them an example of humilitie , that they should neither rule imperiously , one ouer another , nor ouer the Lords inheritance , but in humilitie serue one another , and feed the Flocke committed to their charge . This last Reason would neither teach them , nor vs , to match our selues with our Lord & Master , but to submit our selues to our equals . The first sheweth , that as in the rest of the parts of his Ministerie ; so in the institution of this Sacrament , although hee was the Lord and Giuer of the inward and spirituall grace , yet hee did carry himselfe as the Minister of the externall Element , which person now the Pastor sustaineth : and hee exalted at the right hand of the Father , hath declared himselfe to haue laid down the person of a seruant , and to bee no more an externall Minister , but the Lord and Giuer of the Spirit , and inward grace , by sending down the Holy Ghost from heauen vpon the Apostles . Hee then , who now would sit with him , as his fellow , must either bring him downe from heauen , and abase him againe in the forme of a seruant ; or else hee must exalt himselfe to Sit with him , at the right hand of the Throne of Maiesty in the highest places . Therefore let no man in this action thinke and esteeme of the Lord Iesus , according to the condition of the person that hee sustained , and the carriage that hee vsed , when hee did institute this Sacrament . The true and right estimation of him , is to be learned , without question , from the doctrine and word of the institution . Let vs then take diligent heed , and marke how there hee is propounded to be considered and esteemed of vs. There hee is the great High Priest , and Sacrificer of himselfe ( Hee tooke , Hee brake ) wee are the sinners for whom the Sacrifice is offered ; with this Sacrifice hee payeth his Vowes , in the midst of the vniuersall Church ( Take yee , eate yee : ) Wee are the poore and hungry that eate and are satisfied . Hee is the Mediator , Suretie , and Testator of the new and eternall Testament ( This is the new Testament in my Bloud . ) VVee are the Heires and Legators , who haue neither right by Nature , nor Merit , but by his meere Donation and Disposition onely . Hee is the honourable and glorious person , who in this action is to bee remembred as the Authour of eternall saluation , ( Doe this in remembrance of mee : ) And we are the redeemed , who for the benefit of our redemption should remember him with Thankesgiuing and Praise . Thus wee are taught by the words of the Institution , how in this action wee should esteeme , both of him , and of our selues , and how therein accordingly wee should behaue our selues towards him : Namely , as the redeemed , towards their Redeemer : the poore and the hungry , towards their Nourisher and Feeder : The adopted heire , towards their Adopter and Testator ; and they who should giue thankes and praise , towards their Benefactor . SECT . 10. In what respect this Sacrament is called the Eucharist . AND heere we rancounter with the other end of this Sacrament , which I called the praise of the glorious grace of God , and of our Sauiour the Lord Iesus . In respect of this end it is a commemoration and predication of the death of Christ , acted not in word onely , but in deed , both by the Pastor and the people : By the Pastor , when hee representeth Christs death in the mysticall action , and by the Sacramentall word maketh the donation and application thereof to the people , taking , breaking , giuing , and saying ; This is my Bodie , this is my Bloud ; and by the people , when they take , eate , and drinke : in doing whereof they expose in open view to the eyes of the world , the Passion and Death of the Lord Iesus , and the benefit that therby they acknowledge themselues to receiue , and so doth publikely and solemnely remember his goodnesse and grace to his praise and glorie , and testifie that their faith and thankefulnes towards him , according to the direction of our Sauiour , Doe this in remembrance of me ▪ In the which precept wee are commanded ; first , to celebrate the action as hee hath done : and secondly , we are admonished of the end wherfore that celebritie should be obserued ; namely , that thereby a solemne memoriall of his death ought to bee kept . So Paul interpreteth the Precept in these words immediately subioyned ; For so often as yee eate this Bread , and drinke this Cup ; that is , so often as yee doe this , yee shew forth , or shall shew forth , and preach the Lords death till hee come : ( that is , yee shall doe it in remembrance of me . ) Hereby shewing and preaching the Lords death : The Apostle meaneth not a verball Sermon , or a preaching made by word in the Congregation , for that wee know is not the part of the people , whereof here hee speaketh ; but a reall preaching , acted by the people for their part , by taking , eating , and drinking ; and therefore the Apostle saith , that if they eate and drinke vnworthily , they shall be guiltie of the Lords Bodie . The reason is , because by eating and drinking vnworthily , they shew forth & preach the Lords death vnworthily ; that is , without the reuerence and respect that the worthinesse of his death deserueth : for if they eate and drinke like full and drunken persons , their preaching is profane and vitious ; if they eate and drinke with contempt of the Church , and despising of the poore , their preaching is disdainefull , and ignominious to Christ and his Church . This was the Corinthians fault , who did abuse this sacred memoriall of the Lords death to his dishonour and disgrace , because therein looking too basely on the elements , they did not discerne , by their religious reuerence and carriage , the Body of the Lord , from other common food : wherefore the Apostle exhorteth them to try and refine themselues from the drosse of the old man ; their pride , their profanenesse , their drunkennes and contentions , and so eate of that Bread , and drinke of that Cup : otherwise , if they should eate and drinke vnworthily , that is , without a due regard to him , who , for a glorious remembrance of himselfe till his comming againe , did institute this action , they should eate and drinke damnation to themselues . This action then , as it is , in respect of the end that belongeth to vs , the communion of the Bodie and Bloud of Christ , or the instrument and seale of that communion : so in respect of this end that appertaineth to Christ himselfe , and of our dutie that should be performed therein to him , it is a solemne memoriall , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his death , ordained to bee obserued for the praise of his grace ; and therefore by the ancient and recent VVriters and Doctors of the Church , is rightly called the Eucharist , not onely for the thankes-giuing , wherewith it beginneth , and which the Church is accustomed to giue after it is ended , which is common to many other religious actions , but because the very action it selfe is so to bee esteemed , by reason of the end whereunto it is appointed , from the which commonly actions receiue their nature and their name , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a worthy and an honorable remembrance of Christ , being one of the chiefe end● of this action . The action it selfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an action of praise , in respect of Christ , for whom it is done ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an action of thankesgiuing , in respect of these by whom it is done : for as it is a memoriall of his praise , so is it a testimonie of their thankefulnesse . And what is a thankesgiuing , but the remembrance and declaration of benefits receiued , made and intended to the praise of the giuer , whether it bee performed in word , in deed , or in both ? For thankesgiuing in word , reade all the Psalmes and Orations in the Scripture , conceiued for that effect , and yee shall finde it so , Psal. 135. 126. 1. Chron. 17. 29 , 10 , &c. The Passeouer , and all the rest of the Feasts kept vnder the Law , in remembrance of some great and extraordinarie benefits of God , were Eucharisticall , because they were obserued to the praise and honor of God , not verbally , but really . Such amongst the Heathen , were the Olympick , Pythick , and Isthmick games , wherein the prayses and honour of their gods were remembred and celebrated , not by Speeches and Orations , but by the very Actions and Deedes of the Gamesters . So Virgil hauing recorded the Pastimes , and Games that Aeneas caused to bee acted to the prayse of his father Anchyses , concludeth , Hac celebrata tenus sancto certamina patri ; hitherto the pastimes were celebrated to the praise of his holy Father . And heere it is to bee obserued , that although in these superstitious solemnities , no mention were made of their praises and honours for whom they were kept , yet they are remembrances of their praise , because they were instituted , and ex professo , professedy obserued for that purpose . In the religious Festiuities , some resemblance there was of the benefit that was remembred , beside the profession of the end wherefore they were instituted and kept . But amongst all the Celebrities and Solemnities , that euer were obserued for the praise of God or man , there was neuer any that had the end wherefore it was instituted , set downe more cleerely to bee a memoriall of praise , or an honourable remembrance , then this Sacrament hath in these words , ( Doe this for a remembrance of me , ) and that had a more euident and plaine resemblance of the benefit that was to bee remembred with praise and thankesgiuing , then this . For what can more liuely expresse the praise of the glory of our Sauiours grace , then that part of this action , where hee is brought in , breaking his owne Bodie , and sheading his owne Bloud , and offering himselfe in a sacrifice for the sinnes of the world ? And againe , what can more euidently declare the faith and thankefulnesse of the people towards him , then the other part of the same action , where they are brought in , feeding on the sacrifice of his Bodie and Bloud , thereby testifying before the world , that by him alone they doe acknowledge themselues to haue liberty and life , that in him alone they repose and trust , that hee alone is the meditation of their minds , the desire of their soules , the ioy and delectation of their hearts . Caluin . Instit. lib. 4. Cap. 18. Sect. 17. Huius generis sacrificio carere non potest coena Domini , in qua dum mortem eius annunciamus , & gratiarum actionem referimus , nihil aliud offerimus quam sacrificium laudis . Aquinas Quotiescunque ederitis panem hunc , &c. Exponit verba Domini , Hoc facite in meam commemorationem : dicens mortem Domini , annunciabitis represent ando , scilicet eam per hoc Sacramentum . Caluin saith , that the Supper of the Lord cannot want in it an Eucharisticall Sacrifice , because , while wee declare the death of the Lord , and giue thankes , we doe nothing , but offer vp a sacrifice of praise . Aquinas affirmeth , that wee declare and preach Christs death , representing it by this Sacrament . In diuers places of the Greek Liturgies this Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sacrifice of praise ; and not onely is the action it selfe , and the celebration of this Sacrament , called the Eucharist by the Ancients , but the Symbols themselues , the Bread and the Wine . Origen contra Celsum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Bread , which is called the Eucharist , saith hee , is a Symboll of our thankefulnesse to God , and so is the whole action in deed , because not onely in it are thankes giuen in word , Sed gratiae aguntur vere & re-ipsa , but a solemne thankesgiuing is acted truly and in deed . SECT . 11. The conclusion of this point , which concerneth the nature of this Sacrament . HEreby it is manifest , that as this action , in respect of Christs part towards vs , or the end that concerneth vs , is a Mysticall representation , and a reall application of the Propitiatorie sacrifice of Christ to vs : So in respect of our part towards Christ againe , and the end● that concerneth him , it is a spirituall and Eucharisticall Sacrifice done to his glorie . Nay , if we consider the action , in regard of the one end , or the other , it is to bee performed of vs with such a religious and humble gesture , as becommeth sinners to vse towards their Sauiour when they receiue from him the benefit of expiation of their sinnes , and reconciliation with God. Or when they offer back againe to him therefore , the sacrifice of thankesgiuing , both secretly in their inward affection , and publikely in a most solemne action . Now , what gesture can better agree to sinners in receiuing their pardon , and in giuing praise therefore to their Redeemer , then the religious and humble gesture of Kneeling , commanded by God himselfe to bee vsed in his worship ; practised by our Sauiour himselfe ; and by all the Saints both vnder the Law and the Gospell , not onely when they did offer their supplications to God , but when they ioyfully gaue thankes and praise ? Psal. 138. I will praise thee with my whole heart ; before the Gods I will sing praise vnto thee , I will bowe my selfe Eshtachaue towards thy holy Temple , and praise thy name for thy louing kindnesse . Psal. 95. O come , let vs sing vnto the Lord , let vs make a ioyfull noyse to the Rocke of our saluation : let vs come before his presence with thankesgiuing , and make a ioyfull noyse to him with Psalmes , &c. ver . 6. O come , let vs humbly bowe our selues , and fall downe , and Kneele before the Lord our Maker . Luk. 17. 16. When one of the ten Lepers perceiued that hee was healed , hee returned with a loud voyce , giuing glory to God , and fell on his face at the feete of Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , giuing thankes to him . In the Apocalypse the 24. Elders , when they giue praise , and sing a new song to their Sauiour , not onely fall they downe off the Thrones , whereon he had placed them , but they cast the Crownes off their heads , the ensignes of the Kingdome that he had disposed to them ; thereby teaching how basely wee should esteeme of our selues , and how highly wee should thinke of our Sauiour , and with what gesture and carriage wee should expresse the same , when wee come with thankesgiuing and praise , to worship him , as wee should all professe our selues to doe in this action . In this point I haue beene forced to bee somewhat larger , because there is one , who to maintaine his Thesis for Sitting , against Kneeling , bendeth & spendeth all his wit in vaine , to proue that this Sacrament should not , nor can not bee called the Eucharist , against the sway of all the Learned , both in the Orient and Occident Church ; so audacious is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passing-measure-loue of contention , who regardeth not to tread on the Veritie , prouiding she may seeme to haue the Victorie . Dij talem terris auertite pestem : From the which pestilent Monster , the Lord deliuer his Church . Amen . CHAP. IIII. Whether it may stand with Charitie towards our Brethren , to Kneele at the receiuing of the Sacrament . SECT . 1. That Kneeling serueth for Edification . THE last thing that wee haue to try , is , whether the gesture of Kneeling in receiuing the Sacrament , bee according to charitie : that is , whether it may tend to Edification , or at least , may be vsed without offence and scandall in our Church . As for the first ; The chiefe things whereof the Church should be informed at the receiuing of the Sacrament , are the spirituall benefits , that are mystically shadowed in the symbolicall Elements ; as Christ , the Giuer ; his Body and his Bloud , the Gift ; the spirituall appetite , wherewith wee should come ; faith , the hand wherewith we should receiue ; the nature of the action it selfe , a mysticall representation , and a reall application of Christs propitiatory Sacrifice for vs ; and an Oblation againe made by vs of an Eucharisticall Sacrifice for him ; and the end of the action our saluation , and the glory of our Sauiour . These things being the chiefe points wherein the Communicants should bee edified : What gesture for their edification can bee chosen and vsed more conuenient , then Kneeling ? A Gesture , declaring what reuerence is due to the Giuer , and the Gift : A Gesture , agreeable to the spirituall appetite and desire , wherewith the poore and hungry should come to this Table : proper to the humilitie , that in this action our faith should produce , when it learneth vs to renounce our selues , and rest on Christ ; and very decent to be vsed by the Saints , when either they receiue benefits from Gods hands , or giue backe thankes to him therefore . SECT . 2. That Kneeling obscureth not our fellowship with Christ and amongst our selues . AGainst this , if it be obiected that although in the respects aboue specified , it may serue for edification , yet it obscureth the fellowship and communion that wee haue with Christ , and amongst our selues , that is signified , and sealed vp in this Sacrament , and is most cleerely expressed by Sitting at Table . It is answered , As for our fellowship amongst our selues , if at the Table an vniforme gesture bee obserued by all the Communicants , whether it be Standing , or Lying , or Sitting , or Kneeling , if it be the same , and vniforme , I say , it is sufficient to expresse our Societie , at least , it obscureth it not : For there is as well a fellowship amongst the Saints in Kneeling , as in Sitting or Standing . As for our fellowship and communion with Christ , wherein our honour in deed , and Christian prerogatiues consist , if wee imagine that to bee represented by our Sitting at Table with our Sauiour ; How was it expressed , when the Communicants stood at the Table , except yee thinke that Christ stood with them ? for if hee sate and they stood , they were not vsed as his Coheires & Equals , as some affirme wee should bee : but there was a disparitie as great , as is betwixt the Lord that sitteth , and the seruant that standeth . And if our Sauiour , the Lord Iesus , be neither locally nor corporally with vs at Table now ( as was before cleered ) if hee be neither there Standing , nor Sitting , nor Lying , as hee was with his Disciples : How can our Sitting at Table import our fellowship with him more then Kneeling , or any other gesture ? If it be said , that the Pastor representeth him in the action , and that our Sitting with the Pastor sheweth our fellowship with Christ : It is answered , that Christ had two conditions of estate : The forme of a seruant , and the authoritie and power of a Lord : Yee call me Lord and Master ( saith hee ) and I am so , yet I am as a seruant in the midst of you : the one in open view hee did carry ; the other hee had but hid in the forme of a seruant : By his power and authoritie , as Lord , hee did institute this Sacrament , and was , and is Lord and Master of the Feast , and the spirituall Giuer of the internall and inuisible Grace . In the forme of a seruant , hee lay with his Disciples , and they with him at Table , and hee was Minister of the externall element . This person our Sauiour hath laid downe , and sustaineth onely that of Lord and Master , had while hee was on earth , but manifest in heauen ; which neither man nor Angell carrieth , but himselfe at the right hand of the Father . With that other of a Seruant and Minister , the Pastor is cloathed , wherein hee standeth and serueth in the Congregation , and sitteth not as Lord and Master of the Feast . Our Sitting therefore with him , or Standing at the Table , cannot declare our prerogatiue , and honourable fellowship that we haue with the Lord and Master of the Feast , our Sauiour Christ Iesus , whom to esteeme now as a seruant , either in this , or any other Religious action , and vs as his fellowes , let bee his equals ( which is blasphemy ) is pride in vs , and contempt of him . Hee is our Lord and God , as Thomas said , and him wee must adore , as the Apostles did euer after his Ascension . SECT . 3. That by eating and drinking , our fellowship with Christ is sufficiently expressed , without the Table-gesture of Sitting . THE true fellowship , vnion and communion that wee haue with our Sauiour and amongst our selues , is in this Sacrament both wrought and represented , not by Sitting , nor Lying , nor Standing , nor Kneeling , but by a farre more significant and effectuall meane , not drawne from a controuerted example of Christs Table-gesture , but set downe in the expresse words of the Institution , and interpreted by Paul , 1. Cor. chap. 10. in these words following : The bread which wee breake ( not the Table whereat wee sit ) is it not the communion of the Bodie of Christ ? The Cup of blessing which wee blesse ( not our Sitting or Standing ) is it not the communion of the Bloud of Christ ? Here the Bread and the Cup deliuered and receiued , and not the Table , nor the Sitting thereat , are the Signes and Seales of our Communion and Fellowship with Christ ; yea , a signe that declareth a far more strict coniunction with Christ , then either Lying or Sitting , or any other Table-gesture , to wit , such a coniunction and vnion , as is betwixt the bodie , and the food wherewith it is nourished , which is not onely locall , but reall : For as our corporall nourishment is turned into the substance of our bodies naturally , so are we conuerted and turned into the Lord Iesus spiritually , insomuch that wee become flesh of his flesh , and bone of his bones ; and this conuersion beginneth in this life at the soule , and is perfected both in bodie and soule in the life to come . Here wee are conuerted in the same minde , will , and affections , then , our bodies shall bee made like his glorious Bodie . And this conuersion is wrought by the reall vnion that is betwixt our Sauiour and vs , represented in this Sacrament , by the naturall vnion , that is betwixt the bodie that is nourished , and the food whereby it is nourished , and is most cleerely set downe by our Sauiour himselfe in the sixt chapter of Iohns Gospell , wherein the spirituall part of this Sacrament is most accurately described , containing both the benefit which wee receiue , and the meanes and manner whereby we receiue it . The benefit , the resurrection of our bodies , and life euerlasting , in these words , Hee that eateth my Flesh , and drinketh my Bloud , hath life eternall , and I shall raise him vp at the last Day . The meanes and manner , whereby wee receiue this benefit , is our vnion and communion with Christ ; and touching the vnion , hee saith , Hee that eateth my Flesh , and drinketh my Bloud , remaineth in me , and I in him . Then followeth the communion ; As the Father liueth , so liue I by the Father , and hee that eateth mee , shall liue by mee . Here we haue a fellowship with the Father and with the Sonne , in the greatest dignitie and honour whereof a creature can be capable , in the blessed , the eternall , and glorious life of God , which is signified & sealed vp by the Sacramentall action of eating and drinking the Bread and the Cup of the Lord liuely , then any gesture , or position of body can expresse . SECT . 4. So likewise our fellowship amongst our selues is expressed sufficiently , by eating the same Bread in the Sacrament . AND thus much for our fellowship & communion with Christ : Our communion and fellowship amongst our selues , is in the same place of the Epistle to the Corinths , most euidently , not shadowed , but demonstrated in these words : Because the Bread is one , wee many are one Bodie ; for we are all partakers of one Bread. Cyprian in the sixt Epistle of his first booke , thinketh that our vnion amongst our selues is onely declared by this similitude ; As many graines are made one Bread , and many grapes one Vine : so the Church , that is a multitude of people , is made one spirituall Bodie . But the Apostles reason is demonstratiue , the ground whereof is , that the Bread is one , whereof wee are all made partakers : one , not in forme and kinde onely ; for so many persons and bodies may bee fed with one bread ; but one bread in number , and therefore all that feed thereon , must bee one bodie : for two bodie in number cannot feed on the selfe-same bread in number ; the bread that I eate , cannot feed thee ; and the same bread in number that thou eatest , cannot feed mee . It is one bread in number that feedeth thee , and another bread in number that feedeth me : but all the members of my body that are many , are fed with one and the selfe-same bread , that I receiue and eate ; and therefore although they bee many , yet are they all but one bodie . Euen so all the members of the Church which are many , are fed with one and the selfe-same Bread in number , that is Christ , and therefore they must all bee one Bodie . This is a demonstration of the cause by the effect : It is the proper effect or affection of one bodie , to be fed with one bread , and therefore to whomsoeuer this effect agreeth , they are one body : And contrariwise , the vnitie of the body , or the vnion of the members in one body by one forme , as the immediate and proper cause , that all these diuers mēbers are fed with one bread . As this therefore is a demonstration of the effect by the cause , all that are one body , feed on one bread : All the members of the Church , are one Bodie ; Ergo , all the members of the Church feed on one Bread. So this is a demonstratiō of the cause by the effect : Al that feed on one Bread , are one Bodie ; all the members of the Church feed on one Bread , therefore all the members of the Church are one Bodie . Here you may perceiue the ground of the reason to bee , that the Bread whereof all are partakers is One : And this is manifest , whether by the bread , the signe , or the thing signified bee vnderstood ; for if by the Bread , the elementall bread bee vnderstood , although that materially it bee diuided in many parts , and distributed , yet all these parts and pieces are formally one and the selfe-same Sacrament . So that , although thou receiue not the selfe-same piece of bread in number , which I receiue ; yet thou , and I , and all of vs receiue the selfe-same Sacrament in number . But if by the Bread , the Bodie of Christ , which is the Bread of life , be vnderstood , as principally and chiefly it must , seeing the Bread which wee breake , is ( as the Apostle saith ) the communion of Christs Bodie , which we participate in breaking of the Sacramentall Bread : then the ground of the demonstration is strong and sure , That the bread is one in number whereof wee are all partakers , because the Bodie of Christ is not diuided , and giuen by pieces , but is all and whole , one and the same in number , giuen to all and euery one that worthily receiueth . As for the breaking of the elementall bread , it signifieth not the distribution of the Bodie of Christ by pieces , but the breaking of his Body on the Crosse , with the sorrowes of death for our sinnes . And here marke by the way , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alway signifie to receiue with others by parts ; for if the thing be such as cannot be diuided , then it doth signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to receiue in common with others : So in the third chapter to the Hebrews , ver . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and vers . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the participation of Christ , & of the heauenly Calling , importeth not a diuision of Christ , and of the heauenly Calling , whereof wee are partakers , but a communion of Christ , and of the heauenly Calling . And so in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to receiue , not by parts , but in common with others , the selfe-same Bread of life in number , to wit , the Bodie of the Lord Iesus Christ , and the selfe-same Sacrament thereof in number ; whereon it followeth most necessarily ; that wee who are partakers of that Bread , must bee one Bodie . Here contention being laid aside , I would demand , whether the Sacramentall elements , and actions that are vsed about them , do not sufficiently and fully declare our communion with Christ and amongst our selues , or need they any accessarie gesture to supply their defects : For is there , or was there euer any gesture , that can signifie so straite a coniunction , as is represented in this Sacrament ? First , betwixt Christ and vs ; and next amongst our selues , by the participation of that one and selfe-same Bread , which first sheweth the vnion betwixt Christ & vs to be such , as is betwixt the body and the food whereby it is nourished : and next , the vnion amongst our selues to bee such , as is amongst the members of the same body . SECT . 5. That Sitting cannot bee a necessarie Sacramentall Ceremonie , nor a proper Table-gesture . NOW to conclude this point ( as I said before ) that all the Ceremonies and Actions , that either appertaine to the Essence or Integrity of the Sacrament , are fully set downe in the words of the Institution : So here I affirme , that all the significant Ceremonies and Actions that belong to the nature of the Sacraments , are employed about the Elements , or belong to the vse of them onely . As in Baptisme , the washing , dipping , and rising vp , are Actions and Ceremonies that belong to the vse of the water . In the Supper , the taking , blessing , and breaking , giuing , receiuing , eating , and drinking , are Ceremonies and Actions vsed about the Bread and the Wine : And the reason is manifest , because by the Elements onely , our Sauiour Christ and his benefits are signified ; and by the Ceremonies and Actions , the application of him to vs , and our faith in him : as , by the Water , his Spirit ; his Bloud , his Death ; by the washing , dipping , and rising vp out of the water , the cleansing of vs from the guilt and vitiositie of sinne ; by his bloud and Spirit , the participation of his death and buriall whereby wee die to sin ; and of his resurrection , whereby we rise to newnesse of life : So likewise in the Supper , the bread and the cup signifie , his Bodie and Bloud ; the Ceremoniall Actions represent his Passion , and the application thereof to vs ; and in both , our obedience testifieth our faith . Whereby it is manifest , that if wee count the Table-gesture a Sacramentall Ceremonie , the Table , whereunto the vse of the gesture belongeth , must also be some third symboll or signe representing Christ ; and consequently as necessarie and essentiall to the action , as the elements of bread and wine , and the gesture that is proper thereto ( if any be ) as necessary to bee obserued , as the Ceremoniall Actions of eating and drinking , are necessarie to be vsed in receiuing the Elements . But this I am perswaded no man will affirme , neither will any man thinke , that a materiall Table is so necessarie , that without it , the Sacrament could not be ministred , at least , in places where it might not be had , as in the Wildernesse , in Dennes and Caues of the earth , and such like places , whereunto the Saints were forced to flye in the dayes of persecution . And what shall we say of those , who receiue the Sacrament lying sick on their beds ? Of him who in prison and fetters , made his brest the boord ? If by the mercie of God , the Turkes were conuerted to the Christian faith , might they not receiue the Sacrament without any such Table as they do their common food , sitting on the ground ? The thing that apparantly fostereth this conceit of Table-gesture , is this ; Where mention is made of receiuing meate , there commonly mention is made of a Table , and that we conceit to be a materiall one , such as in vse with vs : but mensa , albeit most frequently it be so taken , yet it is also vsed for that , whatsoeuer it be , whereon meate is set , whether it be a boord , or the bare earth , or the grasse , or a cake of bread laid on the ground vnder the meat , which some for hunger hauing eaten , said merrily , they had deuoured the Table : Heus etiam mensas consumimus , inquit Iulus . And the meate it selfe is often called a Table , as in the Psal. 78. Can God prepare a Table for vs in the Wildernesse ? When the Troians lay on the grasse , fusique per herbam , and were satiate , it is said that the boords were remoued , mensaeque remotae ; that is , the rest of the meate was taken away . And children know , that the second seruice is called , Mensae secundae : Nec adhuc mensa secunda venit . Here with one stroke it were possible ( if it might stand with the fauour of good brethren ) to cut this Gordian knot of Table-gesture , if wee should onely deny , that any Table is absolutely necessarie to bee vsed in the Sacrament , but that which the Apostle calleth , the Table of the Lord , that is , the Body of our Sauiour represented and offered in the visible elements , or any Table-gesture necessary , but that which hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to participate of that Table by eating and drinking : which gesture is prescribed in the Institution , and must be vsed , and is not onely proper to the Lords Table , but to all Tables of Repast ; as for sitting , lying , and standing , there be none of these proper : for neither hath any of them been , or shall be euer in vse amongst all people , or only in vse at a Table of Repast : for men sit often else-where , & not at such a Table ; & lie to sleep , and stand at other businesse . Nay , none of these gestures are proper , & necessary : but as for taking , eating and drinking , not onely are they necessary and proper to all Tables of Repast , but are more significant , and do farre better expresse both our fellowship and vnion with our Sauiour and amongst our selues , then the gesture of Sitting , or any other position of body whatsoeuer . SECT . 6. That by Kneeling wee symbolize not with the Papists in Idolatry . NOW to proceed , and come to the Scandall and Offence , that may be giuen to our Church by Kneeling at the Sacrament , as is alledged : The greatest that I heare of , is this , that in Kneeling we symbolize with the Papists . So doe wee in the place ; they receiue in a Temple , so doe wee : In the time ; they receiue on the Sabbath , and so do we : In the order ; they receiue before meate , and so do we : In habite , for they receiue with their heads vncouered , and so doe we . And heere wee remember not that wee symbolize with the late Arrians in Sitting , who to testifie that they beleeue not our Sauiour to be God , but a meere Man , will not receiue Kneeling , but Sitting , lest that they should seeme to adore him as God. Against them therefore this conclusion is set down . Petro Couiensi Synodo generali , which is in number the fourth : De ceremoniis Coenae Dominicae ; the tenor whereof is this : Proinde ceremonias libertati Christianae donamus , & permittimus , vt stantes , vel genua flectentes , pij Sacramentum corporis & sanguinis Christi sumant : Sessionis vero ad mensam Domini , quia praeter ritus in omnibus per Europam Ecclesijs vulgo consuetas , illi inter nos primi authores extiterunt , qui omnia in Ecclesijs temere immutantes , à nobis ad Arrianismum transfugae facti sunt , &c. Quare hanc propriam ipsis vt Christum , ita sacra eius irreuerenter tractantibus , & tanquam minus honestam & religiosam , simplicioribusque admodum scandolosam ceremoniam reijcimus . Here Sitting is discharged at the Sacrament of the Supper , as a gesture proper to Arrians . Now as in Sitting , though wee symbolize with the Arrians , yet did wee neuer ( blessed be God ) symbolize with them in Arrianisme , because we haue beleeued and professed that Iesus Christ is God ouer all , blessed for euer . This faith and profession hath exempted vs from symbolizing with them in Arrianisme , howbeit that in times , places , gestures and orders , we haue had a conformitie . For it is impossible that in euery thing , the true Church can bee disconforme to Heretikes , who hold many Truthes with her , and Ceremonies . So do we not symbolize with Papists in Papistry ▪ Superstition and Idolatry , when wee Kneele at the Sacrament : For we beleeue and openly professe , that the Bodie of Christ is in the heauen , sitting at the right hand of the Father , and that the Bread is onely the Sacrament of his Body , and therefore that we neither esteeme nor adore it for God , but that in the Sacrament we adore and worship our Sauiour , the Lord Iesus , who as hee did breake his Body , and shed his Bloud on the Crosse for vs , so doth hee deliuer them and apply them to our soules , to feed & nourish vs vnto life eternall . In this Sacrament to Kneele with this profession , doth vindicate the religious Ceremonie from all blot and shew of euill , from Papistry and Idolatry : as our profession of Christ to bee God , did vindicate our Sitting from the staine and impiety of Arrianism . Know we not , that the Idolaters of the Gentiles did bow their knees to their Idols , Iupiter , Mars , & c ? And Christians in this Ceremonie did symbolize with them in bowing of their knees to God : but the Profession made difference betwixt our Kneeling and theirs . SECT . 7. That Kneeling hath , and may bee lawfully vsed in the Sacrament , as it is , and was , in Prayer . O But thou wilt say , that Kneeling was euer vsed in prayer , but was lately brought in vse at the Sacrament by Honorius , to worship the bread . I answered before , that it was not ordained by Honorius to be vsed at the receiuing , but at the eleuation , and carrying of it from place to place : For at the receiuing of it , it had beene the custome before Honorius time to haue bowed , as the decree in speciall commanded the Priest to teach the people to bow themselues reuerently , Cum eleuatur salutaris Hostia , & cum eam defert Presbyter ad infirmum ; when the sauing Host is eleuate in the Masse , and when it is carried to the sicke . So doubtlesse the Priest had beene commanded to teach the people to bow themselues at the Receiuing : for he who so straitly commanded the people to Kneele at the onely sight of this Sacrament , would much more haue commanded them to Kneele , when they not onely did see , but when they receiued it , and ate it , if it had not beene a receiued custome . But put the case that Kneeling then did first beginne to bee vsed in the Sacrament , yet might not the Church , vpon the Reasons before expressed , haue lawfully kneeled to God and our Sauiour , the Lord Iesus , at the receiuing ? Caluin in his 4. book of Instit. cap. 17. sect . 37. affirmeth it in these words , Christo inquiunt hanc venerationem deferimus : primam si in coena h●c fieret , dicerem adorationem cam demum esse legitimam , quae non in signa residet , sed ad Christum in caelo sedentem dirigitur . In this place Caluin finding fault with the worship that was giuen to the Bread at the eleuation , and at the pompous carrying of it thorow the streetes & publike places ; saith , that then the worship were lawfull , if it were giuen to Christ in the action of the Supper , & did not rest in the signe , but were directed to Christ sitting in heauen . Peter Martyr , a learned and diligent Diuine , is of the same iudgement , for so he writeth : In Sacramento distinguimus symbola à rebus , & symbolis aliquē honorem deferimus , nimirū , vt tractentur decenter , & non abijciantur ; sunt enim sacrae res , & Deo semel deputatae : quo vero adres significatas , eas prompte & alacriter adorandas concedimus ; inquit enim Augustinus hoc in loco , Non peccatur adorando carnem Christi , sed peccatur non adorando , Class . 4. locus X. Sect. 49. & 50. Adoratio interna potest adhiberi sine periculo , neque externa sua natura esset mala ; multi enim pij genua flectunt & adorant : In the Sacrament , saith he , we distinguish the symbols from the thing signified , & some honour we yeeld to the signes ; namely , that they be decently handled , and not slightly cast away ; for they are sacred things , & once dedicate to God ; but as for the thing signified , these we grant , shuld be readily & chearefully adored : for August . saith in this place , that it is no fault to adore Christs flesh , but it is sin not to adore it . And after a little ; Inward adoration may be vsed without perill , neither is the outward adoration euill of it selfe : for many bow their Knees & adore religiously . Caluin in the action of the Supper saith , that it is lawfull to bow down and worship Christ sitting in heauen . And Martyr saith , That not only is it lawfully done ; but pie , religiously . Then I say , Albeit it might be , that in the action of the Supper men bowed not before the daies of Honorius , yet certainely they might haue lawfully bowed , for the reasons aboue named . SECT . 8. The obiection of the Brazen Serpent answered . IF the Church might haue lawfully bowed at this Sacrament , to God , before Honorius time , why may she not now bow as well as then ? Because ( say you ) that gesture in this action hath beene abused to Idolatry : and therefore as Hezekias caused the brazen Serpent to be broken , from the time the people beganne to adore it ; so should Kneeling be abolished in this action , and not vsed , because therein it hath beene abused to Idolatry . That the answer to this may bee the more cleere , two things would be considered ; the first is , that when Hezekias destroyed the brazen Serpent , it had no vse in Religion ; next , that when the Brazen Serpent was destroyed , hee discharged not that the worship should be giuen to God , to whom it was due , that before was abused , and giuen to the Brazen Serpent , as to bow their knees , to lift vp their eyes and hands , and to burne incense to God , although before they had abused all these things , & giuen them to the Serpent . So by this example we are taught to destroy the Idol , but not to discharge the worship due to God , that hath beene abused and giuen to the Idoll . These things being considered , let vs apply this example to the purpose ; The Bread was made the Idoll in the Sacrament , and it was adored , and vnto it the Knee was bowed , which ought onely to haue beene bowed to God ; then the Bread should be abolished : but that cannot bee , neither will the example enforce that , because it is not like the Brazen Serpent , that had no vse in the worship of God ; for it is an essentiall part of the Sacrament : and therefore although it was adored for God , & yet is made an Idoll by Idolaters , it is not to be abolished by vs , but by the sound & solid doctrine of the Word , should be restored to the right vse & estimation that wee should haue of it in the Sacrament : So this example teacheth vs not to discharge the bowing of the Knee ; a gesture commanded by God to be vsed in his worship ; but whē we bow & adore , non in signo residere , not to rest on the signe , as Caluin saith , but to lift vp our hearts to Christ that is in heauen , to worship him , his Body & his Bloud , whereof this Sacrament is a memorial , & an Image , not made nor grauen by the hand of man , but institute by Christ himselfe , to represent his Passion , and the application thereof to vs , that therby we might be stirred vp to giue thankes , both with externall & internall deuotion : which when we performe with bowing of the Knee , at the receiuing of the Sacrament , we adore not the Sacramēt , but Christ that is signified and represented thereby . SECT . 0. The difference betwixt Kneeling at the Sacrament , and before Images . IF here it be replyed , that all Idolaters doe likewise professe , that they bow not the knee to the Image , but to God , whom the Image representeth and bringeth to their remembrance : I answer , that he is an euill grounded Christian , who hath not learned to put difference betwixt the vse of an Image in diuine worship , and the workes of God , his Word and holy Sacraments . Images are the doctrines of lies : they represent nothing , nor bring nothing to our mindes of God , but lyes : They teach vs , that God hath eyes , and seeth not , eares & heareth not , feete & walketh not , and in them God is not worshipped , but a conception and fantasie in stead of God , bred and gendred in the mind by the Image : where , by the contrarie the least of Gods creatures doe demonstrate and shew so much of the diuinitie and power of God , as may serue to ingender in our hearts , a true conception of him , and may furnish sufficient matter and cause , wherfore to worship him . How much more his Word and holy Sacraments , where God and his goodnesse is so liuely expressed ? To bow downe then , when wee haue seene the workes of God , when wee haue heard the Word , and when we receiue the Sacraments : To adore him , whom by his Workes , the Word , and Sacraments , wee are taught to adore , is neither to bow downe to an Idoll , nor to worship God in an Idoll . When the fire came downe from heauen and consumed Elias sacrifice , the people that saw it , fell on their faces , and cryed , The Lord is God ; The Lord is God. In doing whereof , they adored not the fire , but the Lord , whome the fire taught them to be God. 1. Cor. 14. 24. If yee all prophecy ( saith Paul ) and an Infidell or Ideot come in , he is conuinced by all , hee is iudged by all , and so the secrets of his heart are made manifest , and so falling on his face , he adores God , &c. In both these two examples , the principall cause of the falling downe , is God , to whome they fell downe , but the miraculous worke of the fire , and the word of the Prophecy were the instrumentall causes , whereby they were wakened , and stirred vp . Causae monitoriae & excitantes . Euen so , when wee fall downe at the Sacrament , the principall cause that moueth vs , is God , to whom we Kneele : but the Sacrament is the instrument , whereby wee are taught , and admonished to fall downe at that time , and in that place ; It being a memoriall of the death of Christ , and the seale of the benefit of saluation , that wee haue thereby . And although wee carry a religious respect and reuerence to the Sacrament , as a meane and creature consecrated to a most holy vse , yet not of that religious respect and reuerence that we carry towards it ; we bow not downe our knees before it , but out of the religious respect and reuerence , that by it , which wee are taught to giue to Christ , we bow our knees before him , to whome all knees should be bowed in that respect . And therefore this assertion ( That hee who boweth at the receiuing of the Sacramentall Bread & Wine , boweth down in the Act of Diuine worship , before a consecrated creature , out of a religious respect and reuerence of it . This assertion ( I say ) is a vaine Sophisticall cauillation : for the reuerence and respect that we are taught by Gods Word to carry to the Sacrament , is not the cause of our bowing downe when we receiue it : So out of that respect we bow not downe as hath beene said , but the reuerence and respect that wee are taught by the Sacrament to giue to Christ , is the cause of our bowing downe : the reuerence that is due to the Sacrament , is not such as should moue vs to fall downe before it ; but the reuerence that is due to Christ , whereof wee are admonished by the Sacrament , wherin he is represented , breaking his Body and sheading his Bloud vpon the Crosse for vs , and with his owne hand applying it to nourish vs vnto eternall Life . This reuerence , I say , is such , and so great , as no gesture nor position of body is able sufficiently to expresse . Further , it is heere to bee marked , that hee who boweth at the receiuing of the Sacrament , is not properly said to bow before the Sacrament : for Coram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which wee interpret ( before ) is only properly attributed to liuing things , and not to things that want life ; such as the Sacramentall elements be ; so wee are properly said to bow before God , or the congregation , that is , to God , and in presence of the congregation : but when wee speake of things that want life , we say not , before them , or coram , but versus , è regione , or ante , oueragainst , or towards them : So Dauid saith , I will bow towards the Temple of thy holinesse , not , before it . It is properly said , that Idolaters bow before the Sacramentall Bread : for they esteeme it to bee GOD , and bow themselues to worship it : but as for those who worship the true God , they bow themselues before God , at the Sacrament , that is , when they receiue the Sacrament . This is to bee marked , that the simple bee not abused by the ambiguity of the word , and made to thinke that it is one thing , to bow at the receiuing of the Sacrament , and to bow before the Sacrament ; to worship it , as Papists doe , which wee professe our selues to damne and detest . So to conclude this point ; It is true , that the Papists Kneele when they receiue the Sacrament , and so doe not wee ; wee Kneele to Christ that sitteth in Heauen , and so doe not they ; They giue to the Sacramentall Bread , the worship that is due to Christ ; but wee giue that worship vnto Christ himselfe . Therefore their Kneeling is prohibited in the second Commandement , and ours is allowed : for vnto mee ( saith God ) all knees shall bow . SECT . 10. Wee strengthen not Papists in their Idolatry , by our Kneeling at the Sacrament . FInally , it may be obiected , that by introducing this gesture of Kneeling in stead of Sitting , vsed in our Church before , wee strengthen our aduersaries in their idolatry , weaken the faith of our infirme brethren , and condemne those that reformed our Religion . Vnto the first I answere , that the Idolatry of Papists consisteth no more in Kneeling at the actiō of the Sacrament , then at the action of publike prayer : And as their Idolatry in praying standeth in this , that they direct their prayers , and bow their knees to the Saints and Idols whom they adore , and not to God : So in this Sacrament , their Idolatry is , the adoring and bowing of their knees to the Element of Bread , and not to their Sauiour , the Bread of Life . And therefore , as the bowing of our knees , when wee pray to God , confirmeth them not in their Idolatry in praying to Saints , no more in this action doth the bowing of our knees to Christ , confirme their Idolatry , in adoring the Bread : And so themselues esteeme , whose writings are no lesse vehement against our Kneeling at the Sacrament , then against our Sitting : for it is not the Kneeling , except it be before an Idol , ( which God forbid wee should esteeme the Sacrament to bee ) that maketh the worship Idolatrous : but the opinion , affection , and profession of the Idolaters , if they beleeue the Bread to bee God , and bee in their hearts affected , and deuoted to it as to God , and openly in the doctrine and profession , auouch it to be God. Then it being manifest , that by Kneeling , they worship it , their bread is an Idoll , and their Kneeling Idolatrous : for an Idoll is not made by the operation of the hand , but by the opinion of the heart , and confession of the mouth , that is , not by the craftsman , but the worshipper . By the contrary , the Bread which wee breake , and the Cup which we blesse , is not made an Idoll , when at the receiuing we bow our knees to God : Because in our confession of faith , and in our publike Doctrine , in the thanksgiuing that goeth before our receiuing , and in our Exhortations we openly professe and affirme , that the Bread is not materially the Body it selfe , but the Sacrament of the Body of Christ , that the Cup is not materially , the Bloud it selfe , but the Sacrament of the Bloud of Christ : And therefore that our adoration and Kneeling is erected to God and our Sauiour , who sitteth in Heauen at the right hand of the Father . And thus by our Kneeling , Idolaters are not confirmed ▪ but confuted . SECT . II. The Kneeling offendeth not the weake Brethren . AS for our weake brethren , it is not the introduction of Kneeling that maketh them to offend , of whom I haue heard many affirm , that there is no gesture that can sufficiently expresse the reuerence and respect that in this action they owe to God : If patiently wee can abide to heare the truth , the verity is , there is nothing that giueth such offence to the people , as our contentions amongst our selues , while we pretend the offence of the people . When they see Cephas incensed against Paul , and Paul against Cephas , Pastor against Pastor , for Sitting and Kneeling ; what can the simple people thinke , but that in these Ceremonies the substance of Religion consisteth , and that the change of these is the alteration of Religion , seeing we make so much adoe about them ? If we did informe our people , as our duty is , that the Kingdome of God is neither in Sitting , Standing nor Kneeling , but that these are indifferent Ceremonies , that may bee vsed and not vsed ; vsed in some Churches , and not vsed in others ; vsed in some ages , and not vsed in others ; vsed by some persons , and not vsed by others ; as may serue best for edification : That the reformed Church of France that Standeth , when they rereiue the Sacrament , differeth not in any substantiall point of Religion , from our Church that Sate ; and the Church of England that Kneeleth , differeth not from the Church of France , nor vs when we Sate , and they stood : And therefore that now when we shall Kneele , wee shall differ nothing from our selues , when we Sate , in any substantiall and necessarie point or Ceremony , that belongeth to this sacred action . If this wee would informe the people , and cease from contention , there would be no scandall taken by them . Caluin . Inst. lib. 4. cap. 10 sect . 30. God would not ( saith the learned Diuine ) in externall Ceremonies and Discipline prescribe particularly what we ought to follow , because he foresaw , that to depend from the condition of times , neither did he iudge one forme agreeable to all ages . Heere then ( saith he ) wee must flye to the generall rules , which God hath giuen , that according to them may be defined whatsoeuer the necessity of the Church requireth to bee appointed for order and decency . Finally , seeing God hath set downe nothing expresly , because they are neither necessary to saluation , and are diuersly to be applyed to the manners of euery age , and for the edification of the Church : It is lawful , as the vtility of the Church shall require , as well to change and abrogate those that haue beene in vse , as to appoint new Ceremonies . I confesse indeed , that we should not run rashly and for light motiues to nouation : but what may hurt , & what may edifie , charity can best iudge : Quam si moderatricē partiemur , salua erunt omnia . Which charity if we can suffer to be moderatrix , all things shal be in safety and go well . The same Author immediately before speaking of Kneeling , saith , that in the generall , it is commanded by God , but the speciall determination when and where , and in what cases it is to be vsed , is left to the arbiterment of the Church . If the vse of this Ceremony , which is appointed by God himselfe , be left to the determination of the Church , shall Standing or Sitting be exempted from their iudgement , Ceremonies that are not prescribed by God ? It is true , that for Standing wee haue some examples , but no rule nor precept , except it bee for the Priests Standing at the Altar , when he did offer the Sacrifice . In the publike worship of God , such as sacrificing and praying , I find not Sitting to haue been vsed . As for the Passeouer , it was sacrificed publikely , but was eaten in priuate houses , as another ordinary supper , whereat for commodity and ease , they were accustomed to Sit. Moses , when he was wearie of Standing , Exod. 17. 12. was set on a Stone . Heere the Ceremony giueth place to Charity , and the seruice was not ordinary , but miraculous and extraordinary , 1. Kings 19. 4. Elias likewise being wearie , did sit downe vnder a Iuniper Tree , vbi expetebat cum animo suo : Tremellius interprets Secum , where he desired in his heart to dye , and said , It is enough , Lord , take my soule . This prayer is made in a secret place , and seemeth to haue been a priuy Meditation , 2. Samuel 7. 18. Our Translation hath , that Dauid went in , and Sate before the Lord. The Marginall note hath , remained . 1. Chronicles 17. 16. Tremellius translateth the word Restitit , and noteth in the Margent , Consedit Catachresis . And wee know the word to bee often taken for Manere , to remaine : This gesture of Sitting , neuer commanded and neuer , or very seldome practised in Gods publike worship ; must bee far more subiect to the Iudgement of the Church , and the power that she hath to abrogate and change Ceremonies ( as Caluin saith ) then Kneeling . And yet wee finde , the Primitiue Church to haue discharged the vse of Kneeling at Prayer on the Lords Day , and on euery day from Pasche till Whit-sunday , and in stead thereof to haue appointed Standing . If after this manner the Church might haue lawfully interchanged Kneeling , a gesture ordained by God himselfe , with Standing , touching the which there is no precept : How much more may our Church interchange Sitting , a gesture neuer cōmanded in any publike Act of Diuine worship , with Kneeling , a gesture comanded by God , and most agreeable to this Sacrament in euery respect , without giuing of Scandall , either to Pastor or people ? SECT . 4. That by Kneeling at the Sacrament , the reformation and practice of our Church is not damned . NEither doth this interchange damne the reformation and practice of our Church , which hitherto hath vsed Sitting , a Ceremony indifferent in it selfe , in their iudgement meetest for these times , for to abolish the Idolatrous opinion of Transubstantiation , and to declare our separation from the Popish Church , wherein the truth of Gods Word ( all praise bee to him ) hath so preuailed , that publikely throughout the Kingdome , Transubstantiation , the Masse and Idolatry therof , is vniuersally abolished and abhorred . So that now we haue greater cause to be afraid that abuse and corruption shall creepe into this Sacrament , from pride , prophanenesse , and Arrianisme , then from Papistry ; as men are prone to runne headlong from the one , to the other extremity ; frō the conceit of Transubstantiation , to contempt and despising of the sacred action , and from the adoring of the Bread , to adore themselues , affirming in print , that it is a great sin if a man in this Action do think himselfe inferiour to Christ , and doe not esteeme and carry himselfe as his equall . And what is that but to adore himselfe , if Christ should be adored ? This I call a Luciferian pride , or Arrianisme : for he that accounteth himselfe Christs equall , must either in his conceit abase Christ from being such a person as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God manifested in the flesh , and from the glorious condition of that estate : whereunto hee is exalted at the right hand of the Father , far aboue Principalities and Powers , which is worse then Arrianisme : Or hee must imagine himselfe to be such a person , and of such quality , as our Sauiour is , which no creature is , nor euer shall be . The Scripture saith , That when hee appeareth , wee shall bee like him , but not his Equals ; Coheires wee are called ; but are and euer shall bee inferiours in degree to our elder Brother , with whom wee must not striue for an equall portion : but content with such as shall please him to vouchsafe vs : for all is his by nature and merit , and by his grace onely wee are , and shall bee what wee are . To thinke otherwise , is a Luciferian pride : these detestable assertions , springing from the bitter root of contention , about this gesture of Sitting at Table , do euidently declare , what place some men haue begunne already to giue to Pride , Profanenesse and Arrianisme : and how lightly they esteeme of the Sacrament , when they professe themselues to esteeme so basely of our Sauiour , the substance of the Sacrament , and so highly of themselues . What reuerence is giuen by the common people to this Action , that I leaue to be considered by euery Pastor in his seuerall charge ; I feare , they thinke it lesse then they would wish . As we therefore doe not , nor should not condemne and despise the iudgement of our godly Predecessors , who to root out Idolatry , did interchange Kneeling with Sitting : so should we not condemne & despise the iudgement of our Church at this time , who haue againe interchanged Sitting with Kneeling , considering it is an indifferent Ceremonie , and Religious , not onely for the vse , but for the Authour thereof , God ; and that now matters standing in the estate wherin they are , it may haue as good and profitable an vse in our Church , as Sitting had before : For as Sitting hath helped to roote out the errour of Transubstantiation , and to abolish the Idolatrous Bread-worship ; so Kneeling shall serue to preserue the Sacrament , from profanation , our selues from pride , our Sauiour from contempt , and to debarre those frantike opinions aboue expressed . Sitting hath made a separation betwixt vs , and the corruptions of the Romane Church : Kneeling shall serue to declare our Vnion with other wel-reformed Churches , with whom otherwise wee agree in all points of doctrine : and to winne such to our profession , of the Romane Church , who doe not so much abhorre our Communion for any errour in the substance of faith , as for the profanenesse that they esteeme to bee in some externall Ceremonies . Paul became all things to all men , in things indifferent , to winne some : if hee became all things , may wee not in some things ; yea , in a thing commanded by God , conforme our selues to winne some , if it be possible ? Finally , who is ignorant , that all this alteration and change hath proceeded from the constant resolution , & the instant desire of a most wise and religious Prince , our gracious Soueraigne ? A motiue of the greatest moment on earth ; if either wee consider his Royall authority , or Fatherly affection ; what power hee hath by the one , and what credit hee deseruedly hath by the other : who hath giuen , and daily giues greater proofe of his loue and care towards the glory of God , and the welfare of his Church ; both by way of action and passion , then all his Subiects beside . His Highnesse Will then & Desire , against this and other points , being most orderly & formally propounded to the generall Assembly of our Church , to bee aduised , reasoned and concluded : and being in it selfe most iust and reasonable , as his Maiestie is perswaded , not onely out of his owne most profound and incomparable knowledge ( as in euery thing , so chiefly in matters of this kinde ) but by the iudgement of the best and most learned Diuines of the Church : His Maiesties Will , I say , being such , and after such a manner propounded , and concerning onely matters indifferent and alterable : if without greater reason , then any that was , or hath beene propounded to the contrarie , it had beene gaine-stood ; and his Highnesse thereby moued to griefe & displeasure : there is no question , but vpon those grounds and reasons , whereby hee was perswaded that his purpose was lawfull , hee might haue beene prouoked to proceed , and by his Royall Anthority inioyne and command both Pastors and People , to giue obedience in obseruing and practising these Articles : which if his Maiesty had done , then should we , who were the Pastors of the Church , and members of that Meeting , haue iustly incurred the blame of pertinacie , and of vnwise contention in the estimation of all peaceable , and well-disposed Christians : and should haue giuen occasion to seditious and vnquiet spirits , to burden a most iust and equitable Prince , with a most vile imputation of tyrannie ; and made the Aduersaries of the Truth to reioyce and exult , beholding through our foolishnesse , a breach made , and a gap opened , whereby the enemy might enter in betwixt vs and our gracious Soueraigne : whereupon what euils might haue followed , may be easily perceiued by all , who haue not their opinions in greater estimation , then the honour of the Prince , the welfare of their brethren , and the Peace of the Church whereof they are members . The consideration & meditation of these things , are the reasons that mooue mee to thinke ; that in faith we may obey the acts of the late Assembly , in this , and all the rest of the Articles concluded therein : and therefore that in faith wee cannot disobey , but shall thereby offend our God ▪ giue scandall to his Church , and vantage to the Aduersaries by our contentions and distractions : From the which , the God of Peace preserue vs , & blesse vs with that Peace that passeth all vnderstanding , vntill our Peace-maker appeare , who shall reward his brethren the Peace-makers , not onely with that most honorable stile to bee called the Sonnes of God , but to bee Heires and Coheires with him , of the Kingdome of God. Amen . FINIS . Notes, typically marginal, from the original text Notes for div A05533-e1070 Rom. 16 ▪ 16 1. Cor. 8. 8. Rom. 14. 17. 1. Cor. 10. 28. Gal. 2. 11. Tert. de Coro . Milit. Heb. 11. 6. Gal. 5. 13. 1. Cor. 14. 33. 1. Thes. 5. 20. Mat. 26. 20. Mar. 14. 18 Luk. 22. 14 Ioh. 13. 12. Ioh. 13. 23. Luk. 7. 38. Ioh. 12. 3. Iohn 13. 4. & 12. Luke 9. 14. Mat. 23. 6. Luke 9. 14. Mat. 26. 26 Col. 2. 18. Mat. 26. 20 Luk. 22. 11. Luk. 22. 20. Mar. 14. 12 Ioh. 13. 27. a Act. 20. 7. b Tert. de Coro . Milit. M●t. 26. 27. 1. Cor. 10. 16. Luk. 22. 30 Better not to determine the s●t time , for 〈…〉 Decretal . Gregor . li. 3. Tit. 41. Canon 20 Euseb. Eccl. li. 7. cap. 9. Lyps . de Mil. Rom. lib. 5. Luk. 17. 16. 1. Cor. 11. 27 , 29. 1. Cor. 11. 21. Ioh. 6. 35. Esay 53. 4. a Tert. de resurrectione carnis . b Christus Deuorandus auditu . c Ruminandus intellectu . d Et fide digirendus . Quo res sensiles fiunt intelligibiles . Whereby the meaning of the externall things which wee propounded to the senses , is declared to the minde . The Word likewise worketh seuerally . Psal. 22. 25. Psal. 22. 26. Ioh. 13. 13. Luk. 22. 27. Ioh. 6. 54. Ioh. 6. 56. Ioh. 6. 57. 1. Cor. 10. 17. 1. Cor. 10. 21. 
A85780	----	Ortholatreia: or, A brief discourse concerning bodily worship: proving it to be Gods due; to be given unto him with acceptation on his part, and not to be denyed him without sin, on ours. A thing worthy to be taken into consideration in these dayes, wherein prophaness and irreverence toward the sacred Majesty of God hath so much corrupted our religious assemblies, that men are regardless of their being before God, or of Gods being amongst them in his own house. / By S.G. late preacher of the Word of God in the Cathedrall Church of Peterburgh. Gunton, Simon, 1609-1676. This text is an enriched version of the TCP digital transcription A85780 of text R206877 in the English Short Title Catalog (Thomason E592_8). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 107 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85780 Wing G2247 Thomason E592_8 ESTC R206877 99865972 99865972 118231 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85780) Transcribed from: (Early English Books Online ; image set 118231) Images scanned from microfilm: (Thomason Tracts ; 91:E592[8]) Ortholatreia: or, A brief discourse concerning bodily worship: proving it to be Gods due; to be given unto him with acceptation on his part, and not to be denyed him without sin, on ours. A thing worthy to be taken into consideration in these dayes, wherein prophaness and irreverence toward the sacred Majesty of God hath so much corrupted our religious assemblies, that men are regardless of their being before God, or of Gods being amongst them in his own house. / By S.G. late preacher of the Word of God in the Cathedrall Church of Peterburgh. Gunton, Simon, 1609-1676. [8], 56 p. Printed for Gabriel Bedell, M. M. and T. G. and are to be sold at their shop at the middle-Temple gate in Fleetstreet, London : 1650. S. G. = Simon Gunton. The first word in title is in Greek characters. The initials "S. G." are enclosed in square brackets on the title page. Annotation on Thomason copy: "Feb. 8 1649". Reproduction of the original in the British Library. eng Posture in worship -- Early works to 1800. A85780 R206877 (Thomason E592_8). civilwar no Ortholatreia: or, A brief discourse concerning bodily worship:: proving it to be Gods due; to be given unto him with acceptation on his par Gunton, Simon 1650 19908 6 40 0 0 0 0 23 C The rate of 23 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-12 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2009-01 Emma (Leeson) Huber Sampled and proofread 2009-01 Emma (Leeson) Huber Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion Ορθολατρεία : OR , A BRIEF DISCOURSE CONCERNING Bodily Worship : Proving it to be GODS DUE ; To be given unto him with acceptation on his part , and not to be denyed him without Sin , on ours . A thing worthy to be taken into Consideration in these dayes , wherein Prophaness and Irreverence toward the sacred Majesty of God hath so much corrupted our Religious Assemblies , that men are regardless of their being before God , or of Gods being amongst them in his own House . By [ S. G. ] late Preacher of the Word of God in the Cathedrall Church of PETERBURGH . PSAL. 89.7 . God is greatly to be feared in the assembly of the Saints , and to be had in reverence of all them that are about him . 95.6 . O come , let us worship and bow down : let us kneel before the Lord our Maker . 99.5 . Exalt ye the Lord our God , and worship at his footstool ; for he is holy . 132.7 . We will go into his Tabernacles , we will worship at his footstool . MICAH 6.6 Wherewith shall I come before the Lord , and bow my self before the high God . MATTH. 22. 21. Render unto God the things that are Gods . London , Printed for Gabriel Bedell , M. M. and T. C. and are to be sold at their shop at the middle-Temple gate in Fleetstreet , 1650. PREFACE . WHen a Kingdom or People stand in need of Reformation , ( as none ever were in more need then we ) it is undoubtedly a good way to observe the same Method that God himself did , in his proceeding to judgement against the house of Judah , Ezek. 9.6 , beginning at his Sanctuary : The things that are amiss there , let them be rectified and amended , as deserving it in the first place , and then ( like lines extended from the Centre to the Circumference ) Reformation will the more happily diffuse it self into other places : For , the Sanctuary being the fountain whence help and divine protection issue , Psal. 20.2 . the treasury , where all blessings are to be obtained by the people of God , when they make their holy , humble , and devout addresses to him ; cleanse That , and the things there , and then the Streams will flow more fairly into such places as want watering . For this purpose , here is a Besom to sweep away an horrid abuse , wherewith the adversary to God and Man , Religion and Decency , hath much and long corrupted our Publike Assemblies before God in his Sanctuary ; and that is , Profaness and Irreverence toward the sacred Majestie of God , before whom the appearance is , which is after so rude a manner , as if God were equal , nay inferiour to the meanest of us . Though contrarily , the expulsion of Corporal adoration and reverence out of our Publike Assemblies , be now accounted an act of Reformation , 't is no wonder , when in all corrupt Ages and Places , Evil hath been called Good , and Good Evil : Vices have been called Vertues , and so embraced ; and Vertues Vices , and so detested : Piety having been branded with Nick-names , and Irreligion assuming specious appellations : That hath gotten Spittle from the mouth ; This , kisses from the lips . Now for this poor Treatise creeping forth into publike view , if it may , to reform what is amiss , and to advance the honour of God in this particular . I am not ignorant , how that in many respects it may receive such a Terrifying Advertisement , as Moses did from Pharaoh , Exod. 10.10 , Look to it , for evil is before you . Some , because they see not the name of some learned Worthy ( which commonly is a great advantage to a Book ) prefixed , may say in scorn , with those in Siracides , What fellow 's this ? Some again , apprehending by the Title-page the general Subject , or galloping the Treatise it self over , with an hasty eye , may say , as the Iews did against S. Paul ; This fellow perswadeth men to worship God contrary to the Law . A Third sort may accuse the Work of Unseasonableness , That it came not forth into the world ( like the Shunemite-woman into the Kings presence ) just when the thing was in the words , when the business was in agitation , but long after the Question is ceased ; and the general inclination hath since been to the Negative . But , ( as the Apostle said in another case ) None of these things move me : Let these , and greater Evils then these , arise against this poor Treatise , I pass not , so I have Truth and Religion on my side : for which , upon my best ( though I confess but weak ) examination ) 1 finde nothing , why I should decline any ludge whatsoever , whether it be God himself , whose Cause this is , and whose Minde , in this case , is to be seen in his written Word ; or any inferiour under him , either Ancient or Modern , Christian or Heathen , the Atheist onely excepted , and ( amongst Christians ) him , who hath so firmly betrothed himself to a Prejudicate Opinion , that he will not be divorced from it . And for thee , Reader , whoever thou art ; If knowing , and hast concerning this Subject greater illuminations in thine Heart , then these in thine Hand , impart them ; if not , accept of these . If ignorant , ( thy thoughts having not as yet been conversant in these things ) Do not think that I have any designe to abuse or deceive thee , as if I would convey a mote into thine eye , by presenting this Treatise to the view of it : No ; God is witness , my aim is , to elevate thy Devotion to that just height , as that thou mayst fully and compleatly acknowledge God , by worshipping him with thy Soul and Body ; not superstitiously , hypocritically , affectedly , or any other irregular way ; but humbly , and sincerely , according to thy duty in thy appearances before him , when his own eye , and the eyes of his holy Angels are upon thee , observing thy behaviour in those approaches ; which if it be not answerable to his Divine presence , thou canst have no cause to think , but that God will dislike thee , as Achish did David , when he counterfeited Madness before him , letting the spittle fall upon his beard : Take heed then , lest thou go out of Gods presence guilty of Iacob's over-sight ; Surely the Lord is in this place , and I was not aware : and so , though thy coming in might be in hope of a blessing , yet thou goest away without it , having by thy profane rudeness provoked God so , as neither to accept thy Person , nor thy Prayer , nor any Duty which thou hast performed , but , with the rich in the Gospel , to send thee empty away : And perhaps , more then so , hast provoked him to wrath , that he should execute positively some vengeance upon thee , making a breach upon thee , as upon Uzzah , , for that thou hast not sought him after the due order , in such an humble and reverent way , as befitteth so great and glorious a Majesty . If thou have a desire to prevent these things , and to excite Gods henevolence towards thee , beware of rude irruptions into , and dissolute continuance in Gods presence . I shall say no more , but ( commending thee to the race of God , and this poor Treatise to thy discreet Perusal ) bid thee Farewel . ὈΡΘΟΛΑΤΡΕΊΑ . MATTH. 4. 10. LUKE 4. 8. Thou shalt worship the Lord thy God . IT appears by the example of Moses and Aaron , that it is not safe for a man to hold his peace , when there is occasion to vindi cate Gods honour lying at stake , or called in question : for we read in the Twentieth Chapter of the book of Numbers , how that the Israelites came to the wilderness of Zin , and murmured there , because there was no water , and because Moses and Aaron did not believe the Lord , to sanctifie him in the eyes of the children of Israel , by declaring his Power and Providence , that God both could and would provide things necessary for them ; for this Omission God was so angry with them , that he would not suffer them to enter into the promised Land , as appears plainly at the twelfth Verse of the same Chapter : And at the eight and twentieth Verse is recorded , how that this sentence was executed upon Aaron ; for God sent him up into mount Hor , and there he died . And in the twenty seventh Chapter of the same book of Numbers , vers. 12 , 13 , 14 , and likewise Deut. 32. 49 , 50 , 51. mention is made of the death of Moses in mount Nebo , for the same fault of not sanctifying the Lord in the midst of the children of Israel . We cannot conceive of this , otherwise , then that it was set for a president , and an exemplary Caveat to the Magistracie and Priesthood in all succeeding Generations to the worlds end , that they be careful to vindicate and maintain Gods honour , with his Divine priviledges and prerogatives , in the sight of the people , lest God stop the passage against them , and deny them entrance into the heavenly Canaan . The consideration of which , is necessary for these days of ours , wherein there is great murmuring , that Corporal Reverence and Worship should be given unto God ; and it is not onely neglected and opposed , but branded with ignominy , slander , and reproach ; which , whether they be just , or injurious , I shall ( God willing ) according to my ability , endeavour to make appear , in this ensuing Discourse upon a portion of Scripture which alludeth to that Subject : Adorabis Dominum Deum tuum : Thou shalt worship the Lord thy God . It cannot be objected , with any shew of reason , that the Spiritual Worship of God ( I mean that of the Soul onely ) should be here precisely understood : the occasion will lead us to the sense , which may be deduced from the Verse going before , where we see what a large proffer the devil made unto our Saviour , that he would give him all the kingdoms of the world , and the glory of them , if he would fall down , and worship him : And surely , it was Corporal worship that the devil would have had . The devil ( saith Mr Perkins ) desired of Christ no more then the prostrating of his body : and the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in the devils proposition , which is for falling down , plainly demonstrates as much , being taken in the common course of Scripture for no other then a Bodily act . Besides , if our Saviours reply to the devils temptation should not be taken in the same sense of Corporal adoration , as the devil propounded it , then did not our Saviour give a pertinent and satisfactory answer to the devils motion ; which were vile to think . The devil was a subtil Sophister ; and if he should have seen our Savior to lie open in that ward , as to intend Spiritual worship , when h spake of Corporal , he would soon have replied , Worship the Lord thy God with thy spirit , according to thine own meaning ; and worship me with thy body , according to my meaning . Therefore it cannot be , but that our Saviour confuted the devil in his own sense of Bodily worship by laying the Law before him , whereby he shewed him , how that all men ( and himself amongst the rest ) were bound to give their Worship unto God , and not to alienate it from him , as the devil would have had him done . It was the most presumptuous motion that ever the devil made , to have had Christ worship him . Never was such a thing heard of before , that the foul fiend , the cursed angel , should seek to be worshipped of Him , whom all the blessed Angels worship and adore . How durst he attempt to rob God of his Royal priviledge of Corporal adoration , and require it even from the Son of God ? But we see the devils pride , and what his aim is , To exalt himself into Gods Chair of State , and ( if he can ) to deprive him of his incommunicable prerogatives . Nothing will serve his turn , but the things that pertain to God : to despoil God of these , is his desire and glory . And this may give us occasion to apprehend a fair probability , that Religious Bodily worship is Gods propriety and due , that the devil was so eager upon it , and for this , bethought himself to assail our Saviour with the strongest temptation that possibly he could ; to wit , the Wealth , Honour , and Glory of this world ; thinking , that if any thing would prevail , it must be that . Because with this bait he had taken many great ones in preceding Ages of the world , he thought he might , at this time , take our Saviour also . But the great Deceiver found himself greatly deceived : And as he was deceived in himself , so I wish he may no longer deceive those that oppose themselves against Bodily worship , denying that it should be given to God : For , to this the devils policy works , that , if he cannot get Corporal adoration to himself , amongst Christians ( as he hath of some poor Heathenish people in some places of the world ) then he will do what he can to hinder God , that he shall not have it neither ; Nec mei , nec Dei , cries the devil then ; Let it be neither mine , nor Gods : Put we have a contrary voice in this Scripture ; Adorabis , &c. Thou shalt worship the Lord thy God . We see then in what sense these words are to be understood ; of Outward , not onely Inward ; of Corporal , not onely Spiritual adoration . Here ( saith Mr Perkins ) we must understand our Saviour Christ , to mean Outward Divine Worship ; as if he should say , Thou shalt religiously submit , bow , or prostrate thy body unto God , in Prayer and Thanksgiving . And the word which our Saviour useth here , ( and is also commonly used in other places serving to this purpose ) may import as much . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( saith Zanchie ) is derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifies a Dog , as if Man was sent {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to school to this dumb creature , to observe how he croucheth , and humbleth himself at the foot of his master , being of all creatures most familiarly docible this way ; that from thence Man might learn to prostrate himself in all humility , before God . Proceed we now to the examination of this business , observing this Order : 1. To examine what is commonly objected against it , on the negative part . 2. What evidence or authority may be produced , to defend or require it , on the affirmative part ; that , if it shall appear Corporal adoration to be Gods due , the opposers and detainers of it may be left without excuse , for not giving uno God the things that are Gods . But I desire ( by the way ) to be rightly understood , and to avoid the misprision of the Reader : for I would not , that this treating of Outward worship should be any prejudice , or occasion the least damage to the Inward , ( as if a man should offer unto God the husk of an outward Ceremony , without the concomitancy of the hearts inward affection . ) God forbid , that I should think , or be thought to excuse any such hypocrisie . But this is the thing , Whether , in worshipping God with the heart and soul , it be lawful , decent , and expedient , to joyn the Body with it , and so to exercise and employ the whole man , both soul and body together in the Worship of God . It is granted on both sides , that God is to be worshipped with the Soul : but whether he is to be worshipped with the body also , this is the thing in question . And first , on the Negative part it is objected , That Corporal adoration to God , is Idolatry . If this be true , then , both It and the Practisers deserve to be expelled with rigour out of the Church , as our Saviour drave the buyers and sellers out of the Temple . But this is onely a foul scandal , without fair proof : For , What is Idolatry ? It is ( saith Zanchie ) Cultus Religiosus , quo Idolum tanquam numen colitur : A Religious Worship , whereby an Idol is worshipped as the Deity . But , when Religious Worship is given to God , who himself is the true and onely Deity , Is this Idolatry ? Idolatry is , when Religious Worship is taken from the Creator , and given to the Creature : But , when it is given to the Creator , as his right and due , Is this Idolatry ? Why was not Corporal Worship accounted Idolatry , before , and under the Law , as well as now ? That which is Idolatry in these days , was so , from the beginning of the world , by a coequal principle . But we are sure , that Corporal Worship unto God was not accounted Idolatry , neither before , or under the Law , when Abraham , Isaac , and Jacob , David , and many other devout persons practised it ; therefore it cannot be Idolatry now . Or , who dare say , that our Saviour stopped the devils mouth with sin , or , gave liberty unto men to be Idolaters , when he alleadged this place of Scripture against the devil ? Yet , for further answer , I would they knew and considered , what fear there is of their running themselves against a very dangerous rock , who make this Objection ; the sin of Blasphemy , and that in a very high degree , in regard , whosoever shall say , that Bodily Worship unto God is Idolatry , will seem in effect to say , that God himself is an Idol . The Argument may be framed as followeth , to impeach chem of it . Whosoever shall say , that God is an Idol , blasphemeth . But he who saith , that Bodily worship unto God is Idolatry , saith that God is an Idol . Ergo , he who saith that Bodily worship unto God is Idolatry , blasphemeth . If the makers of this Objection would weigh this , it might be hoped they would take heed of blaspheming God in the use of such an Objection . Bodily worship of God is Superstition . Peter Martyr is against this Objection : for * he would not have those gestures of body , which agree with Scripture-examples , to be accounted acts of Superstition . This word Superstition is that great Scar-crow in Religion , so common in most mens mouthes , that what religious action soever does not relish upon their palate , they cry out against it , Superstition , Superstition ; whereby they think to render it so odious , as that it should be abhorred . To whom ( as concerning this duty of Corporal adoration to God ) I will not stick to apply that of the Apostle , These speak evil of those things which they understand not : For , as another Apostle speaks in another case , Had they known it , , they would not have crucified the Lord of glory : Even so , did these know what Reverend adoring God with the Body is , they would not persecute it with such opprobrious and scandalous terms . But let 's examine the Objection : Is Corporal adoration of God , Superstition ? That 's neither true , nor safe to say : For , consider Superstition in the abstract , and it will appear that Corporal worship is no more Superstition , then Truth is Falshood . But perhaps their meaning is , that Bodily worship is superstitiously performed : men are grown superstitious in the doing of it : And Bodily worship being grown to this pass , it is to be abolished , and taken away , as unlawful , and not to be practised any longer . I answer again , That , in case Bodily worship be performed after a superstitious manner ; yet this is but a weak Argument to conclude the abolition of the thing it self . For our proceeding then in this business , I see no reason but it ought to be regulated like those in our other businesses . If a man be sick , Must he therefore be knock'd o' th' head , rather then be recovered with Physick ? If he hath a sore on his thigh , as Hezekiah had , Will he rather do by his very Flesh , as Hanun did by the Garments of Davids messengers , cut it away by the buttocks , then apply a bunch of figs , or some other plaister , to heal it ? If he hath a Tree in his Garden taken with a Worm , will he rather dig up the Tree by the root , then seek to kill the Worm ? If a Thief come into a True-man's company , must the True-man suffer with the Thief ? Why then cannot the Superstition ( with which Gods Bodily worship is infected and depraved ) be purged , and taken away , without quite taking away the thing it self ? If it were good to conclude the utter abolishing of a thing , from the abuse of it , the whole Frame of Religion would quickly be dissolved , and nothing left : For , what have we in Religion , which by some or other is not abused ? Gods House , his Day , his Word , are abused ; and if they should not therefore be used , we should have neither Place , nor Time , nor Rule for his Service . The duties of Praying , Preaching , and Administring the Sacraments , are abused ; and God forbid but they should still be used , for all that . If any religious act should be deserted because it is abused by others , then , a Papist , a Jew , a Turk , in case he could not disswade us from our Religion , neither by fair means , nor foul ; it were a ready way , to embrace the same Religion with us , for a time , and to stuff it with gross abuses , and so drive us from our Religion that way . A great care would be had , lest we run from one Extreme to another , as Fools do ; Dum vitant stulti vitia , &c. Whilst they shun one vice , they run into the other contrary ; and so are as far from the golden Mean , as they were before . If whilst we flee from Superstition , we suffer our selves to slide into an irreverent Profaneness in Gods presence , the Remedy is as bad as ( if not worse then ) the Disease . Not to stand now to vindicate those , who out of a pious sincerity worship God with their bodies , from this slander of Superstition , ( which were a worthy task : ) If ( concurring with the censorious humour of the Objectors ) it be supposed that some men , in worshipping God with their bodies , are superstitious , ( of which whosoever be guilty , I could wish they would amend it ; ) What if they who refuse to worship God with their Bodies , be superstitious also , even in refusing ? For ought I know , they may be so : For , though they refuse out of a fear to displease God , yet , if that fear be causless , needless , and superfluous , it may ( not unfitly ) be termed Superstitious : which name Saint Austin gives it * . Corporal adoration , or Bodily worship , is a Ceremony ; and all Ceremonies were abolished by the death of Christ : Therefore Bodily worship , although it was given to God under the Law , yet being by Christ taken away , it is not to be given to God under the Gospel . Admit Corporal adoration , or Bodily worship to be a Ceremony , yet was it never any part of that Ceremonial Law which was abolished by the death of Christ : It was in use and practice , long before the Ceremonial Law was given ; * Nature it self having imprinted in the hearts of men a secret character of bodily reverence to be given unto God : As may appear by many examples : that of Abraham falling on his face , Gen. 17.3 . that of Abrahams servant bowing down his head , and worshipping the Lord for his good success in his journey , Gen. 24.26 . and that which was done by the people of Israel , when they heard the tidings of their deliverance from their heavie bondage in Egypt , Exod. 12.27 . with many other of this kinde . So that Bodily worship was in use and practice , many yeers before any tittle of the Ceremonial Law was prescribed . And as it was long before , so likewise ( as longer lifed ) is it continued long after : for whereas the Ceremonies of the Mosaical Law were wholly abolished by Christs death , ( the termination of which may seem to be implied in his Consummatum est upon the Cross ) Corporal adoration is authorized ( as shall and will appear ) by sufficient precept and practice , since our Saviours Death , Resurrection , and Ascension . And the reason of it is satisfying enough to the flexible considerer , that Corporal adoration is included , not in the Ceremonial , but in the Moral Law , in the Second Commandment : And who knows not , that the Moral Law was not abolished by the death of Christ , but is , and shall be in force to the end of the world ? Perhaps some Antisomatist may conceive from Job . 4.23 . ( which place will come by and by to be examined ) that worshipping God with the body was so abolished , as that , to worship him with the heart , soul , and spirit , succeeded in its stead . But this cannot be : for worshipping God with the heart and soul , was in the world long before Bodily worship was ( as is conceived ) abolished ; and the Inward Worship is fully as ancient as the Outward : For , did not Abraham , David , and the rest of Gods devout servants , worship God in heart , soul and spirit , as well as with their bodies ? Were they not inwardly touched with an awful reverence towards the great Majestie of God , and so adored him ? Surely yes : else we might think they played the hypocrites , in making outward shews , and not doing any thing within , relating unto God and his Worship . If then Cordial worship was not brought in , Corporal worship was not for it done away by the death of Christ . Indeed our Saviour did bring in a Spiritual worship ; but what that is , shall appear , when I have dispatched another Objection . Corporal Adoration , or Bodily Worship , is offensive , and scandalous ; it gives offence to the weak : Therefore they who practise it , ought to forbear it , else they offend ; which they must not as , Rom. 14.21 . & I Cor. 10.32 . That thing should not offend the weak , by which others are made strong . And I could appeal to clouds of witnesses , who , out of an honest care to worship God devoutly with their bodies , have felt themselves much strengthened in their souls . But , if they who are offended at Corporal adoration be weak indeed , then the parties offending ought to inform and satisfie the parties offended ; and the parties offended are to seek after information and satisfaction , by their own studies , or consultation with others ; by which means they may receive strength to remove the offence from their apprehension , and then ( without doubt ) they will , not onely approve Bodily worship in others , but practise it themselves . But if , pretending weakness , they be obstinate , stubborn , and perverse , ( which humour , our Saviour Christ himself was not so happie , or rather unhappie , as to please ) then Corporal adoration ought not to be forborn , in fear to offend such people : but let the practisers of it go on , * Per medias offensiones , through the midst of offences , not having any care to the perverse , who take offence where there is none given . I may ask that Question , which our late Solomon hath put into my mouth , * How long will they be weak ? for , if they resolve still to be what they are , Gods worshippers must resolve to do what they do . I finde a devout man very high in his expression in this case : * Let the Saints of the world stumble , and fall , and break their necks , rather then the truth of the Gospel suffer any detriment in the Saints of God . Scripture is produced to prove that Bodily Worship is not to be given unto God . ( 'T is strange that men should fight against God with the sword of his own Spirit ; but this they do . ) The places commonly alleadged , are , Prov 23.26 . My son , give me thy heart . God requires the heart , and with it he is to be worshipped , but not with any more , for that is superfluous and unnecessary . Although Worship , or Adoration , be not there expresly mentioned in the letter , yet , no doubt but it is implicitely included ; and that God saith to every one , in every religious action , ( and so of Worship or Adoration in particular ) Give me thy heart : For indeed , God requires the heart , and hath respect unto it , principally , first , and before the body : * All our Service and Worship being neither accepted nor respected with him , if our heart go not along with our body in the performance of it . But it is not said in that place of Solomon , that God requires the heart alone , saying , Give me onely thy heart : There 's no such exclusive particle adjoyned , whereby , lifting up the eyes , holding up the hands , speaking with the mouth , bowing , kneeling , and other devout bodily expressions , should be excluded ; therefore this place of Solomon does not make against Bodily worship . The words of our Saviour are likewise produced , to beat down Corporal adoration , Job . 4 23 , 24. Veri adoratores , &c. The true worshippers shall worship the Father in spirit and in truth . God is a Spirit , and they that worship him , must worship him in spirit and in truth . Here it is required that we worship God in spirit ; therefore Bodily worship is not to be given unto him . For the right understanding of this place of Scripture , we must know , that Spirit there ( for the strength of the Objection lieth in this word ) is not to be understood of the soul , in opposition to the body ; and so Outward bodily worship to be done away , and the Inward worship of the soul to come in stead of it : but it is to be understood in opposition to the Sacrifices and other Ceremonies of the Mosaical Law , where with the Samaritanes did then worship God , in that mountain , by themselves , in a Temple of their own ; and the Jews by themselves , in their Temple at Jerusalem . Notanda est antithesis inter spiritum & externas figuras , saith Mr Calvin : the opposition is to be noted betwixt spirit and the outward figures . For we know , that the Worship or Service which the Samaritanes and Jews did then generally use , consisted in External Rites , and Visible Sacrifices of beasts , and other Oblations ; which manner of Worship being shortly to be abolished , a Spiritual or Evangelical Worship should be introduced into the place of it , wherein no Typical nor Figurative Sacrifices should be offered . And if it be rightly considered , it will appear , that those out ward Sacrifices of the Law had little or no affinity with that which our Saviour intends in this Scripture , ( Matth. 4.10 . ) and which we call Corporal adoration , or Bodily worship , which ( in its furthest extent ) is but personal . Our Saviour , then , in that place of S. John , doth no way thwart the worshipping of God with the body . I conceive I have enough for it from Beza , who , in his Annotation upon the place , is driven to make his defence against some of the Papists , accusing him , ( in some of their Writings , Conferences , or other ways ) that , seeking to establish the Spiritual worship of God , he should deny that God was to be worshipped with the External worship of the body : But of this he clears himself ; Imò utrunque Deo semper debitum fuisle , & deberi , absit , ut insiciemur : Yes ( saith he ) both the Inward and Outward worship have ever been , and shall be due unto God : God forbid that we should deny this . Yet , if this be not sufficient , I can raise my authority higher , to the great Apostle of the Gentiles , who , although he speaks in the very words of our Saviour , Phil. 3. 3. We are the circumcision , which worship God in the Spirit , &c. yet this did not detain him from worshipping God with his body ; as may appear , Act. 20.36 . & 21.5 . Eph. 3.14 . I rehearse not the words , because I would have the Reader peruse , and judge . But would it not seem strange , if I should say , that Corporal worship unto God , under the Gospel , is Spiritual ? If I should so affirm , there are ( and those of no mean credit ) that would confirm it . Not to trouble my self with setting down what Aquinas speaks , ( or others in this case ) I shall content my self with what Zanchie writes . The Scripture ( saith he ) calls External worship , as well as Internal , spiritual , because it proceeds from our spirit , renewed by Gods Spirit , and is done in faith , and tends to the honour and glory of God . And he cites this very place of S. John for it . To which let me adde the , &c. Whence we conclude , that , notwithstanding this place of S. John , Bodily worship stands firmly due unto God , and is to be performed to wards him , by vertue of the present Scripture which we have in hand : Adorabis , &c. Thou shalt worship the Lord thy God . These are the common Objections on the negative part , which buz into the ears of men , that Bodily worship is not to be given unto God : to which , I hope I have given satisfactory Answers . I come now to examine what evidence may be produced , to defend and require it , on the affirmative part . In pursuance whereof , I shall first produce such Arguments , as , from solid Grounds , may be drawn to prove it : and afterwards , such Testimonies from authentick Authors , as may further confirm it . The first Argument may be drawn from the consideration of our bodies themselves . Here are three things to be taken notice of , which might afford so many several Arguments ; but I shall comprise them all in one . 1. The Creation , 2. The Redemption , 3. The Glorification of these our bodies . There is no Corporeal substance ( what ever it be ) that is so much ennobled and honoured by the bounty , grace , and mercy of the great Creator , as these lumps of Flesh , our bodies , are : First , in respect of their Creation , though not for Substance , yet for Priviledge , above other bodily Creatures ; all other Creatures being made for the use and sustentation of these bodies : Some creatures bring their Flesh to feed them ; some , their Wooll and Skins to clothe them : some , their Medicinal vertues , to heal them : The Sun affords them light and refreshment ; the Fire warms them ; the Water purifies them ; the Air affords them a breathing place ; the Earth , accommodations for adwelling place : All the Creatures , in their several squadrons , present them with their serviceable respects , from the meanest , even to the highest order of Creatures , the holy and blessed Angels , who have from God the tutelary charge over these our Bodies . And shall these our Bodies receive these benefits , and acknowledge no Homage nor Worship unto God , whose goodness hath vouchsafed them ? Hath God created our Bodies for Themselves , and no way for Himself , but left them at liberty , nay secluded them from this service , that they should not worship , nor bow , nor kneel before the Lord their Maker ? If our Bodies be not bound to this duty and service , What difference then is there betwixt the bodies of Reasonable men , and the bodies of Bruit beasts , towards God ? Secondly , for the blessing of Redemption : In this no bodily substance hath any interess , but the bodies of men alone . Christ sprinkled not his blood upon the Sun , nor upon the Moon , nor upon the Stars , nor upon the Heavens , nor upon the Terrestrial creatures ; but onely upon the Bodies of Men is the effusion of that inestimable Blood : And still must our bodies be ingrateful ? Are we not bought with a price , and must we not therefore glorifie God in our bodies , and in our spirits , because they are Gods ? Look yet further to the Third , the Glorification of our Bodies , which are designed to such glory and immortality in the highest heavens , as that no Corporeal creature besides , hath the like happiness prepared for it . And shall our bodies still remain stiff , stubborn , and inflexible ? Let us take heed , lest this benumming stupidity endanger us not , both souls and bodies . Let us consider , that our Souls and Bodies are twins , and that God hath united them together , as in one man , so in one participation of his benefits of Creation , Redemption , and Glorification ; and from hence , debate and enquire in our selves , Whether , or no , there be not cause for them to be united , in setting forth the honour and worship of God : for seeing God hath not disjoyned them in these his Benefits , there can be no colour , that we should disjoyn them in his Worship . A second Argument may be drawn from the definition of Idolatry . , out of Zanchie , that it is a Religious worship , whereby an Idol is worshipped as the Deity . A Religious worship . ] What 's that , but such as Religion bindes to give unto God himself ? The question then may be asked , Whether Bodily worship given to an Idol , in a religious way , be Idolatry , or no ? Surely , 't is plain Idolatry . And what makes it Idolatry , but the giving that Bodily worship unto it , which is Religious , and belongs onely to God ? Do we not see then , in the nature of Idolatry , that Bodily worship is Gods due , and therefore he must have it , and that , if it were not due unto God , it would thence follow , that , to worship an Image with the body were no Idolatry , because the worship given unto it belongs not unto God ? A third Argument may be drawn from the Second Commandment , which in form of words is a Negative Commandment ; and the Rule of the Negative Commandments , is , that they command the contrary to that which they forbid . As for example : That Commandment which says , Thou shalt not commit adultery , does , on the contrary , command us to keep our selves chaste and undefiled . That Commandment which says , Thou shalt do no murther , does , on the contrary , command us , that we be careful ( as much as in us lies ) of preserving life . That Commandment which says , Thou shalt not take the Name of the Lord thy God in vain does , on the contrary , command a holy and reverend usage of Gods Name : Deut. 6. 13. And shalt swear by his Name . In like manner , the Second Commandment is a strict prohibition against Idolatry , and worshipping of Images , any Creature , or the Figure of any thing whatsoever : Thou shalt not make to thy self any graven image , nor the likeness of any thing that is in heaven above , or in the earth beneath , or in the water under the earth : thou shalt not bow down to them , nor worship them , &c. We see here what way Bodily worship must not go ; it must not be given to Images , nor to any Creature : Now , doth this Negative precept so restrain Bodily worship , that it should go no way at all , but suffer it to be altogether omitted ? Is there none , or nothing that requires it ? Surely , God himself requires and commands it , in that prohibition . Thou shalt not bow down to them , nor worship them , is as much , as if God had said , Thou shalt bow down to Me , and worship Me . If any doubt of this construction of the Negative Commandments , that they command the contrary to what they restrain from , inquisition into the judgement of Divines will settle him , that so it is , and particularly in this Second Commandment : For which , I will onely cite the words of that Mirrour of Piety and Learning , Archbishop Usher , and leave it to the * margin to point at more . In his Sum and Substance of Christian Religion , pag. 226. he saith thus : The gestures of religious adorations being here forbidden to be given unto Images , are therein commanded to be given unto the God of heaven . * But perhaps some will say , These are Humane constructions , the glosses of men : If they could see it thus in the written Word of God , * that would strike a greater stroke in their conviction . Let them take then what is set down , 2 King. 17.35 , 36. Ye shall not fear other gods , nor bow your selves to them , nor sacrifice to them : But the Lord , who brought you up out of the land of Egypt , with great power , and a stretched out arm , him shall ye fear , and him shall ye worship , and to him shall ye do sacrifice . The Negative is in the 35 verse ; and the Affirmative answering to it , ( as face to face ) in the 36. And this sense of the Second Commandment may further appear , by the words following : For I the Lord thy God am a jealous God . What is God jealous of , but of his Glory , of his Honour , of his Worship , as well Corporal as Spiritual ? He will not have them taken from him , and given to another . As he will not have them given to Another , so he will not have them taken from Himself . The assertion then , that Bodily worship to God is Idolatry , unlawful , & unnecessary , must be brought to this Second Commandment , as the proper Touch-stone by which it is to be tried . Bring it hither , and let it be judged , whether Bodily worship unto God be not rather confirmed , then condemned ; commanded , then forbidden ; and so the denial of it to be a sin against this Commandment . A fourth Argument may be drawn from the Civil worship . A Father will look for due honour from his Childe . And for the childes part , bowing is a duty which he is bound to render to his parents by vertue of the Fifth Commandment . A Master will expect due obeisance from his Servant ; and that as well Outward , as Inward . Superiours also accept the same , and Inferiours discharge it , without contradiction . Why then should not God , our heavenly Father and Lord receive from us religious Bodily worship , in honour and obeysance , as a good Father , and as a great Lord ; and besides , when we profess our selves his Children and Servants , and also acknowledge him , not onely our Superiour , but Supreme of all ? Why should not religious worship to God extend it self to as large and as ample an act , as the Civil worship unto men ? No man dares deny God to be the greater object , and infinitely more deserving then any mortal man can be . If we honour earthly Kings so much with our bodies ; if we bow , and kneel , when come into the places of great and honourable presence , Why should we not do the same , ( and more , if it were possible ) unto God ? Certainly , we Christians may blush , and be ashamed , that the very Turks should go beyond us in prizing this argument : for hence they conclude , ( and with more reason then we can gainsay ) that , if they give such worship and reverence to their great men , much more ought they to do it unto God . Let him speak , who , living among those Unchristened people ( yet more respective of the Divine Majestie then we ) heard them justifie their practice of Corporal adotion unto God , after this manner : Sicum Bassis tibi sermo habendus sit non aliter facias , quam toto corpore ad reverentism composito , Quantò aequiùs est idem servare erga Deum , omne humanum fastigium tantopore excedentem ? If ( say they ) thou wert to have speech with the Bashaws , thou wouldst not do it otherwise then with thy whole body composed to reverence ; How much more just is it , that the same should be observed towards God , who so infinitely exceedeth all Humane excellence ? Quid facere Ausoniâ geniti debetis in urbe , Cum tangant diros talia facta Getas ? If such religious actions , such devout adorations , be found amongst Heathenish Turks , What ought to be done amongst us Christians , who say , We are the onely Church of God ? Is it sufficient ( think we ) to say , The Heart is most proper for God , therefore the Body may be exempted ? Look then again into the Civil worship , and see how the Heart and the Body are both required even unto it . If a Son should honour his Father , a Servant his Master , an Inferiour his Superiour , * in Body onely , and not in Heart , Is he not an Hypocrite ? Or , if he should say , Sir , I honour and reverence you in my Heart , and so shew him no Outward reverence nor respect , Would it be well taken ? Offer it now unto thy governour , will he be pleased with thee ? Why then should Man have more then God ? or , Why should the Civil Bands be longer then the Religious , binding us in more Obligations towards Men , then we are bound in towards God ? If Men have both Heart and Body their way , Why should not God have Both his way ? For mine own part , I shall say with S. Ambrose ; Si amico suo aliquis , si parenti , aut proximo deferendum existimat , rectè ego , & deferendum Deo , & cum praeferendum omnibus judicavi . Though ( I confess ) the words be there spoken indefinitely , yet , I may ( without prejudice either to them , or their author ) apply them to Bodily worship in particular ( it being as true of this , as of any other service ) and explain them thus : If any man think any Outward worship is to be exhibited to his Friend , Father , or Neighbour , I account it to be exhibited unto God , and Him to be preferred before All . Whoever shall deny God this Service of bodily worship , be they Fathers , Masters , Kings , or Great men ; I wonder with what face they can expect it from their Children , Servants , and Vaslals . And should I go about , on the one side , to absolve Inferiours from any dutiful obeysance toward their Superiours , be they Masters , Fathers , Lords , or Kings ; and on the other side , charge Superiours , not to expect nor accept such observance from their Inferiours ; What a bold , absurd transgressor against the general way of Courtship , Civility , and Good Manners , should I be accounted ? Yet notwithstanding , in so doing , I should do no more then what is right and just , upon this consequence so highly rational , that , if Religious Corporal worship may not be given to God , no Civil worship may be given to Men ; but if That be , then much more ought This to be abolished : which nevertheless will not serve our turn , nor be any pleasing satisfaction to God , who ought to have his due , whatever Men have . This distinction of Corporal adoration into Religious and Civil , with their several proprieties , the one belonging to God , the other to Man , was handsomely canvased betwixt two Heathen Philosophers , Anaxarchus , and Callisthenes , upon occasion of Alexander the Great , how far he was to be honoured : Anaxarchus ( who seemed to comply with Alexander in the vain opinion of his deity ) spake , as if Alexander was to be honoured after the manner of the gods , with divine honour : But Callisthenes soberly replied ; Equidem , Anaxarche , Alexandrum nullo plane honore qui quidem homimbus conveniat , indignum esse censco 3 Caterùm statuts sunt inter homines divini & humani honoris discrimina , &c. Truely , Anaxarchus , I do not think Alexander unworthy of any honour that is fit to be given unto men ; but there are amongst men determined differences betwixt divine and humane honour . And so , shewing how the gods are differenced from men in many particulars , ( amongst which , this of Adoration is one ) Callisthenes concludes ; Non est igitar consentaneum hac omuis inter se confundere , neque hominem nimiis honoribus supra humanum modum extollere , & deos adstatum abillorum dignitate alienum redigere at nimirum eodem quo homines cultu colantur : Therefore it is not fit to confound these things ; Not with too great honours to exalt men above the degree of men , nor to straiten the gods to a state unbeseeming their dignity , that they should be worshipped with the same worship that men are . See here the devotion of an Heathen , to uphold the reputation of his gods : He would not have men exalted to an equal worship with the gods , nor the gods debased to an equal worship with men , no not with Alexander , as great a King as he was . Surely then , he abhorred to think , that the gods should be made lower then men , in having no worship , no adoration at all exhibited unto them , which ( in a Civil way ) men have . Tell me , Christian , Did an Heathen , who saw less of the true God then thou , see more in Religion then thou ? But , as the Levite would rather pass on to Glbeah , that was of the children of Israel , then turn aside to Jebus the city of a stranger ; so had I rather , to confirm Gods propriety in Religious Corporal adoration by the Civil , consult with a learned Christian , then an Heathen . Let me therefore sharpen the point of this Argument ( if it be not sharp enough already ) with the testimony of a late learned Divine , who was Professor of the Hebrew Tongue in the University of Salmure . He , discoursing largely of the External practices of several Nations in the duty of Prayer , upon occasion of the Apostles words , 1 Cor. 11.4 . concludes Religious demeanour towards God to be conformable to the Civil practices of Nations towards Men . The Turks ( saith he ) pray with their heads covered , because they uncover not their heads to one another , no not to their great men , and Monarchs ; onely they bow their bodies , &c. But , coming to speak of us European Christians , he saith thus : Occidentales panè omnes Europai Christiani Deum aperto capite , & genu flexe orant , eíque supplicant , quiatum humilitatem & reverentiam nostram erga Deum oportet nos testari : Itaque id cogestu & habitu fieri debet , & decet , quo in Civili consuetudine solemus cultum & reverentiam nostram erga superiores testari , quodsanè jam inter Europaos fieri solet , capitis apertione , & genuflexione . Almost all the Western European Christians pray unto God with an uncovered head , and a bended knee , because so it behoves us to testifie our humility and reverence towards God : Therefore is it necessary and comely to be done with the same gesture and habit , with which in the Civil custom we are wont to testifie our reverence towards superiours , which amongst us Europeans is wont to be done by uncovering the head , and bowing the knee . Thus he . Now although we and the Turks differ in that point of Civil worship which concerns the head , ( they uncovering not the head , which we do ) yet we agree in that which concerns the knee , & other reverent gestures of the body ; which is verily the most general and universal Custom that is in the world ; there being scarce any Nation , where Superiours receive not this homage and civility from their Inferiours , and upon this ground account their god ( whatever it be that they account their god ) worthy of such Bodily reverence in a Religious way . But we Christians in the West , are now so far declined from all due reverence and respect towards Gods Divine Majestie , that our bodies must not acknowledge him by kneelings and bowings , gestures of reverence , which ( in the Civil way ) we plentifully exhibit unto men our superiours , when we meet with them , or make our addresses to them . Now , if we did but rightly consider Gods transcendency above men , and our own obligations to his Divine Majestie and Goodness , above whatever we do or can owe to all the men in the world , we should surely see , that Corporal adoration is more due to God , in a Religious way , then unto Men , in a Civil . Though perhaps for all this , if the primaevity or fundamental constitution of Corporal adoration , Civil and Religious , be considered , it may seem a disputable Question , Which of the two is the Mother , and which the Daughter : Whether the Civil adoration be derived from the Religious , That , because God himself is to have Religious adoration , therefore Men , our Superiours , are to have a Civil , as having some analogie and resemblance with God , Psal. 86. 2. or , Whether the Religious adoration be derived from the Civil , That , because we worship Men with our Bodies , therefore we ought also to worship God . Which way soever it be determined , the Civil worship to Men , will infer and strongly establish Religious Bodily worship towards God ; which is the scope of the Argument . A Fifth Argument may be drawn from the silence of the holy Scriptures . If the Scriptures be not against it , they are for it : He that is not against us , is on our part . Where does the Scripture forbid that Bodily worship should be given unto God ? or , Where is it said , that God condemned any for doing it ? or , that Himself refused to be worshipped with the body ? Many devout and humble suppliants have bowed , kneeled , and prostrated themselves unto God ; and , Where is it written , that God rejected them , as if he would not have been worshipped after that manner ? This must be plainly shewn ; else it cannot be made good , that Bodily worship unto God is unlawful . But , sinco the Word of God is altogether for it , and hath not one syllable against it , neither in the Old Testament , nor in the New ; it must needs be , not onely lawful , but convenient and necessary . Where are then the odious aspersions that are cast upon it , in calling it Idolatry , Superstition , and I know not by what other scandalous names ? Would the Word of God , the lantern , light , and oracle of Truth , be silent , or connive at a sin worthy of so hainous appellations , and neither countenance the opposers , nor condemn the practisers of it ? Would that Light want a ray to enlighten us in the knowledge of this , which by some is accounted so great an offence ? Who will say that the Scripture is imperfect and deficient in a thing of such consequence ? But rather on the contrary ; Have we not many , both Examples and Precepts , in the Old Testament , and in the New , for giving of Bodily worship unto God ? Are not the words of this present Scripture , ( first given by Moses , and now ratisied by our Saviour ) strong enough to enjoyn Bodily worship , that they may satisfie any , but the wilfully obstinate ? Sure we are , that these words put the devil to silence : for when our Saviour urged them , the devil was forced to yeeld , having nothing to reply against them : And let not the opposers of Gods Bodily worship shew themselves more stubborn then the devil was , lest even he accuse them before God , for the neglect of that duty , with the truth whereof himself was so clearly convinced by Scripture-evidence . But I will put the case : Suppose one who is an opposer of Gods Bodily worship , and withal , an hater of Idols , should be tempted , as our Saviour was , to fall down , and worship the devil , or an Idol , which the * Scriptures call a devil : Our Saviour having taught him to be furnished with Scripture , whereby to resist temptations , Would he not think this place , which our Saviour made use of , a fit answer for himself ? and would he not alleadge it , to put the tempter to silence ? I trow he would alleadge , either this , or some other equivalent place : And , Would he not then be driven upon necessity ( against former mislikings ) to acknowledge Corporal adoration to be Gods due , and so even condemn himself , if he does not yeeld it unto him ? Let him consider this . A Sixth Argument may be drawn from the practice of Corporal adoration in heaven , Rev. 5.14 . And the four and twenty elders fell down , and worshipped him that liveth for ever and ever . Earth ought to conform it self to Heaven ; the Church Militant to the Church Triumphant , in setting forth the honour and worship of God . Now , if it were unlawful ( or so great an offence as it is here made ) to worship God with the body , S. John with his illuminated eagles eyes , would scarce have seen such a thing in heaven . It it shall be objected , that there were no such bodies in heaven ; when S. John saw this , he onely saw it represented in a Vision : This is nothing ; for the vision of the thing in heaven , is sufficient to approve the lawfulness , and authorize the practice of it here on earth . And let any gainsayer ask himself : When he comes into heaven bodily , Does he think he shall not ( with those four and twenty elders ) fall down before God , & bodily worship him ? If so ; Shall it be Honour then , and Dishonour now ? Shall it be Glory there , and Shame here ? Shall it be an high Happiness in Gods Heavenly house , and Sin in his Earthly ? Me thinks Reason it self should perswade us , that Corporal reverence and worship should be given unto God , here , as a necessary preparation for the doing of it hereafter . A Seventh Argument may be drawn from the Majestie of God : If nothing else will prevail , one would think this should . Is not he the Almighty God , infinite in Power , Greatness , Majestie , Holiness , and Glory ? Does not he dwell in that light which no man can approach unto ; the least ray of which light is ten thousand times brighter then the Sun ? Are all the Kings in the world half so glorious as he ? or their Thrones to be compared to his Footstool ? Does not he sit upon a Throne of incomprehensible glory , attended upon with thousands of glorious and mighty Angels , that stand before him , admiring , worshipping , blessing , praising , and crying continually , Holy , holy , holy , Lord God of hosts ? And although he hath his dwelling so high , yet , Does he not humble himself to behold the things that are in heaven and earth ? Does he not vouchsafe to admit these poor bodies of ours into his presence , and permit them to appear before him , whereas he might justly debar them of this happines , by reason of the infinite Disparity betwixt Himself and them ? Shall these Bodies then appear before this presence , without expression of reverence and worship ? Be astonished , O ye heavens , at this . Certainly , if any man may be ranked in the number of those whom holy Job taxeth for rebelling against the light , it is he that is perswaded he may rush into ; and be in Gods presence , without reverence and worship . I say , Against the light : for it need not be doubted , but that even Nature , and Grace , do both of them project their light this way , teaching Bodily reverence and worship unto God . Naaman will bow in the house of Rimmon : so propense is Nature it self to present Bodily adoration to that deity which the Fancie hath conceived . The Muscovites ( not many yeers since ) when they entred into one anothers houses , they first looked about them , to see what Images there were ; which , when once they espied , they worshipped , and then saluted their friends . If we must salute men in the house of God , ( of which , for my part , I see no necessity , or not so Great necessity , as of that which respects God himself ) it were good , if we would take notice of God first . But we can rush into Gods house , and there , diligently spend our salutations and obeysances upon this and that body ; and God , because he hath no Body , ( to appear visibly honourable ) must be accounted No body : Either he shall have no worship at all , or a very slight one . For a man to come before so glorious a God , to hear , to pray , to sing , and to do it with no more ( nay perhaps less ) reverence , then if he were coming into some Trades mans shop , What is it to sacrifice a lamb , as if be cut off a dogs neck , if this be not ? But what occasion does this administer unto Heathenish Idolaters , to triumph over us Christians , that they should be ruled by Nature , in giving reverence and worship to their gods ( though false ones ; ) whereas we , who pretend much to Grace , will not be taught by it to adore and worship the true God , from whom our grace comes ? Would any Idolater in the world , ( though blinde , yet devout in his way ) be so irreverently loose and profane before his Devil , as we before the great God of heaven and earth ? Although such Idolaters shall themselves be condemned for their Idolatry , yet certainly they shall rise up in judgement against us Christians , and condemn us for our profaneness . As God urged the Heathens holding them to their gods , Jer. 2. 11 , against the levity and inconstancy of his own people , in changing him : so will he produce their reverence and worship to their gods , against our slackness , in not giving him that Bodily worship which is due unto him . Amongst those many sins which threaten the ruine of this our sinful Nation , and call on us for amendment , we may justly fear that this is not the least . Let us then , in the Name of God , consider the Majestie of God , before whom we appear ; our own unworthiness to appear before him ; the infinite distance and disproportion that is betwixt him and us ; that his own eyes , and the eyes of his holy Angels , are upon us , observing our behaviour in coming into , and abiding in his presence : that we are called upon to yeeld him due reverence and worship , not onely with our Souls , but our Bodies likewise . And , if our hearts be not obstinately bent to resist the Truth , ( which God forbid ) we shall see what pressing engagements lie upon us to worship the Lord our God . These Arguments I conceive , both for number , and weight , sufficient to establish this Truth . Yet I shall make request in the words of Elihu , Job 36.2 . Suffer me a little , and I will shew thee , that I have jet to speak on Gods behalf . I shall produce two Arguments more , and those shall be from the very words themselves ; Thou shalt worship the Lord thy God . The first of them shall be from the manner of our Saviours alleadging these words . Our Saviour immediately before , saith , Scriptumest , It is written . Now we know that Bodily worship to be given unto God , is written in many places of the Old Testament . But what particular place is it , which our Saviour may be thought to have had respect unto , that this his allegation may be referred to it , and compared with it ? I think it not amiss to follow the margin in our Bibles , which directs us to Dent . 6.13 . and Dent . 10.20 . Examine either of the places , and compare them with our Saviours allegation , and see some difference in the terms . Moses saith , Timebis , Thou shalt fear ; and our Saviour saith , Adorabis , Thou shalt worship . And what may be the reason of this difference ? I answer : The Feat of God may have a twofold consideration . First , to be taken strictly , for an awful dread , terrour , or trembling at God : Which Fear , is properly belonging to that passion or affection that is in the soul : and is , either upon a sad apprehension of Gods Justice , as was in David , Psal. 119.120 . My flesh trembleth for fear of thee ; and I am afraid of thy judgements : or , upon the sense of Gods Presence , as was in Moses , who exceedingly feared and quaked , at that fearful manifestation of God upon mount Sinai . This Fear should be in us all , at all times . Though we see not so much of God as Moses did , yet we are in his presence , and more especially , when we come into his House , there to present our selves before him . And this Fear should beget in us Humility , Reverence and Worship towards so * great and terrible a God : Whence ( as Piscator observes ) that which is Fear in that place of Moses , is rendered Worship by our Saviour in this place , by a Metonymie , the Effect being put for the Cause , worship for Fear . They then who deny that Bodily worship is to be given unto God , and refuse to yeeld it unto him , when they come before him , ( though I will not judge them , yet ) themselves make it manifest by their rude carriage and demeanour , that they have not this fear in them : for , if they had , they would surely come into Gods presence , worshipping in the lowliest manner that possibly they could . Or secondly , Fear may be taken generally , for the whole duty and service that Man oweth unto God : Fear God , and keep his commandments ; for this is the whole duty of man , Eccles. 12.13 . Now * Fear being as the tree , comprehending ( as branches ) all the several duties that we owe unto God ; Bodily worship ( urged at this time by our Saviour ) may be comprehended in Moses his Fear , as the Species in the Genus , a Particular in the General . So that they who deny Gods Bodily worship , deny likewise his Fear , in its general latitude and capacity , depriving the Genus of a Species , the Tree of a main Branch , the Fear of God , of its Bodily morship belonging unto it , as included in it . The other Argument shall be from these words , The Lord thy God . Because he is so , therefore thou shalt worship him . This is a glorious and fearful Name , Deut. 28.58 . Mercy and Majestie , Goodness and Greatness meet together in it . The due consideration of it , may affect a man with high admiration , that a God of such Majestie and Greatness , should not be ashamed to be called , The God of his people ; Their God , and , in them , Thy God : Every particular person in the number of those that serve him , having this interess & propriety in God , as well as the general , that he may say with David , Psal. 63.1 . O God , thou art my God . And , O Christian , whoever thou art , if thou wilt say that God is thy God , Dost thou not mean thy Whole self , that he is the God of thy Body , as well as of thy Soul ; and that thy Body challengeth an interess in God , with thy Soul ? If so , Art not thou bound to worship him with the one as wel as with the other ? This Argument is framed , Psal 45.11 . He is thy Lord , áud worship thou him : And more fully , Psal. 95.6 . O come , let us worship and how down , let us kneel before the Lord our Maker : the reason whereof follows in the next verse ; For be is our God . Our relation to him , our propriety in him , should make us , the people of God , resolve to worship him . Suppose then , that a Congregation of people , in the presence of God , be divided in their practice , some worshipping God with their Bodies , others not : If the refrainers shall ask the other why they bow , or kneel . &c. The other have a ready answer ; He is the Lord our God , therefore we do and will worship him : so long as we bear these our bodies about with us , they shall acknowledge an homage and reverence to our God . And if these retort the Question upon the other , and ask , Wherefore do not you bow , nor kneel ? What answer will these refusers of Corporal adoration , return , that may relate to this Scripture ? Will they say , We will not worship , nor how down , nor kneel , negatively in the duty , and yet hold the affirmative in the rest ; For he is ear God ? This cannot hang together : They rather disclaim God , and deny him to be their God , in refusing to give him his due worship . I think they would be loath to have this laid to their charge ; yet they will have an hard task to discharge themselves : for , if they deny the duty , they go very far in denying the ground upon which the duty is founded . Thus I end the Arguments for Gods Bodily worship , and pass to the second way of proving it to be Gods due , which shall be by Testimony . Although I might say of Bodily worship , approved and urged by our Saviour in this Scripture , the same that the High-Priest said , when the Jews accused him of blasphemy ; What need we any further witness ? For , there needs not any to avouch that which Christ himself hath so clearly ratified : Yet I shall adde some few Testimonies , which ( though they can adde nothing to Christs authority ) may give further satisfaction and light , concerning the thing in question . And first , I shall produce Angelical testimony , or Mandate rather , ( which is more : ) for it does not onely testifie , but commands , as necessary . It is , Rev. 19.10 . and 22.9 . where we read , that twice S. John fell down at the feet of the Angel to worship him ; but the Angel forbad him , See thou do it not ; giving a reason of his prohibition ; I am , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thy fellow-servant ; Therefore S. John should not have proffered the Angel such worship , neither would the Angel accept it , being tendred unto him ; but he charged S. John thus ; Adora Deum , Worship God . Now who can think , that one of the blessed Angels , who are ever studious to advance the honour of their great Creaton , would perswade S. John to the practice of an unlawful and unnecessary service , in bidding him to give that worship unto God , which he would have given unto him ? This were to cast a foul aspersion upon those glorious spirits , and to accuse them of errour . If that very same Angel should appear to one of us , after the same manner , and should have the same occasion now , which he had then , I doubt not , but he would give the same word of command , Adorare Doum , to worship God . But we need not , with Samsons parents , make request for the Angel to come again unto us , that he might settle us in this truth : for , in speaking to S. John , he hath spoken likewise to us ; And one would think , we should sooner adhere and give credence to the testimony of an incorrupt , unerring Angel , then to the testimony of ten thousand gainsayers , Men , who are always sinful , and commonly rash , unconstant , and partial in their judgements . And who among the sons of men dares make himself wiser then that Angel , by giving contrary counsel ? As if Angels and Men derived not their wisdom from one and the same fountain . Non aliunde sapiens Angelus , aliunde Home , aliunde ille verax , aliunde homo , sed ab unà incommutabili sapientia , & veritate . The Angel deriveth not his wisdom from one fountain , and Man from another ; nor is he true one way , and man another , but from one unchangeable wisdom and truth ; saith S. Austin in this case of Adoration . Now , if that Angel in the Apocalypse did wisely and truely in telling S. John he must worship God ; whosoever is wise will concur with him ; elso he is not wise . Now for Humane testimony . The Altar at Athens , which had written on it this Inscription , To the unknown God , ( if we may give credit to Martinus Polonus ) was erected presently upon the time of our Saviours suffering : for those great Athenian Philosophers seeing the great darkness that then was , and not knowing the true cause , they fell upon this ; Quia Deus Nature patitur ; The darkness is , because the God of Nature now suffereth : And the Athenians said , Let us build an Altar to him . So they set up the Altar , and wrote thereon , To the unknown God : And when they would have offered Sacrifices , the Philosphers said , God hath no need of your goods , sed facietis genuflexiones ante ipsius aram : but ye shall make bowings and adorations before his altar . I have nothing to do here with the Altar , therefore let none hence catch at any thing for an accusation against me concerning that : My purpose is onely to demonstrate , how that men , who saw by no other light then that of Nature , improved by humane industrie , acknowledged Corporal adoration to be due unto that unknown God , whoever he was , and accordingly advised the Athenians to yeeld it unto him . This , among many thousands of Heathen Testimonies , shall suffice . In producing Christian Testimonies , I shall endeavour a resemblance with that good housolder , which bringeth forth out of his treasure things new and old , by citing the testimonies both of ancient and modern Divines ; which I shall do but sparingly , lest I should be endless . Tertullian gives his verdict for adoration joyned with prayer thus : Cum modestia & humilitate adorantes , magis commendamus Deo preces nostras : Worshipping with modestie and humility , we commend or approve our prayers the more unto God . As if the common saying were true ( as no question but it is ) in this particular ; Vis unita fortior , Force united is the stronger : the worship of the Body , joyned with the devotion of the Soul , in prayer to God , strengthens it to prevail the more forcibly with him . Unto which , S. Hierome also gives his consent ; Fixo in terram poplite magis quod à Deo poseimus , impetramus : With a knee fixed upon the earth , we obtain the more of God the thing which we ask . With this Origen also concurs in his vote , though he expresseth it after another manner , that genuflexiones adorations , and bowings of the knee unto God , are condimenta , as if they were Sauces to our Services , suaviores cos facientia , giving them a better rellish , and making them , like Isaac's meat , more savoury , and acceptable unto God . In the judgement of S. Austin , ( and no doubt but he speaks by his own experience ) acts of Corporal adoration do much increase the inward devotion and worship of the soul . His words are these : Cumbi motus corporis fierl nisi motu animi pracedente non possint , eisdem rursus exterius visibiliter factis , ille interior invisibilis , qui cos fecit , augetur . Whereas these gestures of the body cannot be performed without the precedent motion of the minde , the same gestures being outwardly and visibly performed , the inward in visible , which caused them , is much augmented thereby . He then , that out of a pious devotion shall bow or kneel unto God , at his coming and being before him , to improve his devotion thereby , is not to be condemned for it , but rather he that does it not : Otherwise , Salvianus would not have complained of that irreverence which profane persons practised in his time , in coming into their Temples , which were houses of prayer , sine ullâ penitus reverentiâ sacri bonor is , without any respective reverence at all to the sacred honour of God . A complaint fit for these times . Damascen is also plain for this Corporal adoration , reasoning it from our composition , Quia ex duplici naturâ compositi sumus , &c. Because ( saith he ) we are composed of a twofold nature , to wit , an Intellectual , and Sensible , therefore we offer unto God a twofold adoration ; a Spiritual , which consisteth in the inward devotion of the Minde ; and a Gorporal , consisting in the outward humiliation of the Body . I could recite a considerable reason out of Aquinas , ( which may please any honest minde : ) but lest any should except against him , as one of the Romish party , I shall let him alone . And indeed I can well spare him , having enough beside , of our own , whose authority may , among our domestick opposers , be more convincing . This will make me take a large leap over many centuries of pious and learned Authors , to insist upon the suffrages of some in these last days , of whom the first shall be Mr Calvin : He , upon Psal. 95.7 , hath these words : Hoc quoque notandumest , non tantùm de cordis gratitudine hic agl , sed simul requiri professionem externā pietatis : Hoc enim tribus verbis exprimitur , officio suo non defungi fideles , nisi palam , & genuflexione , & aliis signis , Deo se in sacrificiû offerunt . This also ( saith he ) is to be noted , that the thankful acknowledgment of the heart is not here onely understood , but the outward profession of piety is together with it required : For this is exprest in three words ( meaning worship , bowing , & kneeling , which the Psalmist there mentions ) that the faithful cannot be said to discharge their duty , unless openly , by bowing the knee , & other signes , they offer themselves in sacrifice unto God . In like manner , upon Psal. 96. 9. ( O worship the Lord in the beauty of holiness , fear before him all the earth ) he comments thus : Pulchritudinis nomine templo reverentiam conciliat Propheta , ne temerè prosiliant homines in conspictum Dei , sed metum & humilitatem afferant : Eò pertinet clausula ver sûs , Contremiscite à facie ejus : ut reputantes quanta sit Dei Majestas , simpliciter coram co incurvent . By the beauty of holiness , the Prophet counsels reverence in the temple , that men rush not inconsiderately into Gods presence , but should bring along with them fear and humility : For , to this the clause of the verse tends , Fear before him ; that men considering how great the Majestie of God is , might humbly bow themselves before him . Nor may I omit the testimony of the same Author upon this place of Scripture which we now handle . Sicuti religio proprie spiritualis est , , externa autem ejus confessio pertinet ad corpus ; ita , non interior modò cultus debetur soli Deo , sed externum quoque ejus testimonium . As Religion is properly spiritual , but the outward profession of it pertaineth to the Body ; so , inward worship is not onely due unto God , but also the outward testimony of it . By which triple testimony , it may appear , ( if Mr Calvin doth not deceive us ) that the Candle must not be kept under a bushel , , but set on a candlestick , that others may see the light : That Adoration of God is not to be shrouded Inwardly , in our Hearts alone , but Outwardly professed : for , from that precept of our Saviour , wherein he commands , that our light should so shine before men , that they may see our good works , and glorifie our Father which is in heaven , I know no reason that adoration should be excluded . Next comes the testimony of Beza , out of whose garden we have pluck't one flower already : His words in his Annotation upon this place , are these : The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used for that religious worship , which is due only to God , conjoyned with peculiar reverence , Quo , et corpus , et animus , Deo uni , sesetotum , ut {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} consecrat , tum interiore , tum externo cultu : In which worship , the body , and soul , do wholly consecrate themselves unto one God , as the only Creator , with outward , and inward worship . Heminglus , speaking of these two kinds of Worship , the outward of the Body , and the inward of the Soul , will not have either of them exempted from God , but Uterque Deo juste debetur : Both of them ( saith he ) are justly due unto God : For , as concerning the Soul , God hath created man after his own image , an the Body hath he formed of the dust of the earth , and hath endowed it with natural power , and doth also conserve it : thus Hemingius . Bishop Cowper , a pious , orthodox , and learned man , having said upon Rom. 8.9 . That the Spirit of God is within us : He explains himself thus : Which I do not speak , as if I did condemn the outward service done in Body to the Lord , provided , it flow from the heart : ye are bought with a price , therefore glorifie God in your Body , and in your Spirit , for they are Gods : And this also is to be marked for the amendment of two sorts of men among us , which are in two extremities : We have some who are become scorners of the grace of God in others , neither can they be humbled themselves in the Publike Assemblies of the Saints , nor be content to see others express their inward motion , by outward humiliation : they sit down in the Throne of God , and condemn others for hypocrisie , not remembring , that the sin of hypocrisie is to be reserved to the judgement of God , who onely knows the heart ; and those same things which they mislike in their brethren , the Lord hath allowed in others . Mr Perkins ( whose words have already been of considerable use ) speaking of Corporal adoration , useth these words : The subjection which is due to God , is absolute , and for himself ; First , in regard he is Soveraign Lord of our Bodies , and Souls , and Consciences . Secondly , in regard of the infinite excellency of his Divine Attributes , especially that he is the author and giver of all good things ; that he hears and helps men every where calling upon him in the secrets of their hearts . And the adoration that is done even for the acknowledgement and signification of these things , is the adoration that is proper to God , and is therefore called Divine or Religious adoration ; And of it Christ saith , Thou shalt worship the Lord thy God , and him onely shalt thou serve . And if they who refrain from Corporal adoration of God , meerly out of scruple of Conscience , will give heed to Mr Perkins his declaration of this Case , he may be satisfied . He thus defines Religious adoration , differing but little from himself before : It is that Worship of God , in which , Religion and Godliness is exercised , expressed , and signified : In it there be two things always joyned together , and yet distinctly to be considered . The first and principal , being the foundation of all the rest , is , The intention of the Minde , whereby God is conceived , as an Absolute and Omnipotent Lord , knowing all things , yea the heart of man ; hearing the prayers of all men , in all places , at all times ; the author , preserver , and giver of all good things . The second , depending upon the former , is , the Outward prostrating of the body ; as the bowing of the knee , and such like , for this end , to testifie our subjection unto God , as our Absolute Lord . They then who deny to worship God with their bodies , What do they else , but impair and diminish ( what lies on their part ) Gods Absolute Soveraignty , in withdrawing their bodies from under his subjection , so , as they shall not acknowledge any homage or worship to be due unto him ? But , as if the tendring of Corporal adoration unto God were not onely an acknowledgement of his Universal Soveraignty which he hath over all his creatures , and whence , in a relative sence , he is called LORD , but also an acknowledgement of his Divinity , and Absolute Being in himself , whence he is called GOD ; the same Author hath likewise these words : By Outward Divine worship , we acknowledge Divinity to be in the thing whereto we bow or prostrate our selves . Now , is it not necessary that all ways of acknowledging God for God should be put in practice ? And if any mans devotion shall secretly prompt him to make this recognition , What reason is there that any should condemn him for it ? Seeing the action of adoring God speaks but the same which every man is bound to confess with his mouth , That God is the onely true God , and alone hath true Divinity in himself : According to that acknowledgement of the people of Israel , when they were so fairly convicted by Elijah's sacrifice , 1 Kings 18.39 . They fell on their faces , and said , The Lord he is the God , the Lord he is the God . So that they who shall condemn any for worshipping God with their bodies , may as well condemn them for testifying with their mouthes the Divinity of God : And also themselves , by reason of their own refusing to worship God after this manner , be condemned for not acknowledging Gods Divinity , as they ought , with those Bodies which God hath given them ; and , amongst other purposes , for this principal one of adoration . Doctor John Donne , a glorious Star but newly set , shineth still in his Works , and sparkleth forth his light in these words : I must say that there come some persons to this Church , and persons of example to many that come with them , of whom , ( excepting some few , who must therefore have their praise from us , as no doubt they have their thanks and bleslings from God ) I never saw Master nor servant kneel at his coming into this Church , or at any part of Divine Service . And a little after : As our coming to Church is a testification , a profession of our Religion ; to testifie our fall in Adam , the Church appoints us to fall upon our knees : And to testifie our resurrection in Christ Jesus , the Church hath appointed certain times to stand : but no man is left to his liberty , as never to kneel : Genuflexio est peccatorum , Kneeling is the sinners posture : if thou come hither in the quality of a sinner , ( and if thou do not so , what doest thou here ? the whole need not the physitian ) put thy self into the posture of a sinner , kneel . Mr Hildershaus , a Divine of no mean repute : no favourer of any practice accounted Popish : In his Lectures upon Joh. 4. saith , It is but the speech of a profane Hypocrite to say thus : Though I make not that shew as others do , though I use not to kneel and say my Prayers , either with my Family , or apart , though I go not so much to Church , as others do , yet I serve God , as well as they : I serve him in my heart , I lift up my heart unto him , I serve him in my calling , I get my living by my earnest labour , I deal justly with all men : And God is a Spirit , and will be wotshiped in spirit : It is the service of the heart that he looks for , he cares not for these hypocritical shews : It is no matter though I serve him not outwardly , so long as I have a good heart . And there be three Reasons , why men may not content themselves to serve God in Spirit only , but must do him outward and bodily service also . In respect of God : for he having created , redeemed , and sanctified our bodies , as well as our souls , is , of right , to have homage , and service done him by both . 1 Cor. 6 . 19 , 20. What ? know ye not ? &c. In respect of our selves : for the service we do to God in our Bodies , is a great , and necessary help to our Spirit . Rom. 10.17 . In respect of others : for ur light should so shine before men , that they may see our good works ( see that we worship , and serve God ) and glorifie our Father which is in Heaven . Matth. 5. 16. Thus Mr Hildersham : And let me set a good bush at his back , who comes with his three Reasons also , not much different : The Reverend Arch-Bishop of Armagh , in the Page of his Book which is cited before , To this question , Is there any use of our bodily behaviour before God sith he is a Spirit , and looketh to the heart ? He answereth thus : Yes verily : For , The whole man , and consequently the body it self , oweth duty unto God . It is a glass wherein the affections of the mind are beheld . The mind is the better holden in the thing affected , and the better holpen , and furthered in the inward worship , when both body , and mind , are joyned together . Since these Authors , ( and I doubt not but many more , if they were sought into ) of unquestionable repute , have , like so many streams , bent their courses to the Ocean of this Truth : Our late Arch-Bishop of Canterbury is not to be condemned for his pious resolution , without the rejection and disproof of all the rest . For my own part ( saith he ) I take my self bound to worship with body , as well as in soul , when ever I come where God is worshiped : And were this Kingdom such as would allow no holy Table standing in its proper place , ( and such places some are ) yet I would worship God , when I came into his house : And were the times such as should beat down Churches , and all the curious carved works thereof with Axes , and Hammers , as in Psal. 74. ( and such times have been ) yet I would worship in what place so ever I came to pray , though there were not so much as a stone laid for Bethel . My last authority shall be more general . When in the dawning of this Churches reformation in King Edwards dayes , the night of idolatrous worship began to wear away ; Our blessed reformers , Spiritual and Temporal , in their endeavours to establish an orderly method for the true worship of God , they ordered kneeling , at several times , in the performance of Gods Service : Nor did they intend any other object of their outward bodily worship , but only God . And our Brethren in Scotland were not disagrecing from the same practice , and injunction : for Mr Knox ( having been no otherwise taught in this by his great Master ) composing a Liturgie for the publick Use of that Church , this was one principal thing joyned , That the Minister , and People should prostrate themselves in the Celebration of their solemn Fasts : So far , was he , or they in those dayes , from denying corporal reverence , and adoration to be Gods due , and just Prerogative . This consent of a multitude , proceeding , not from any heady inconsiderate rashness , but from good advice , & deliberation , is a good confirmation of Gods propriety in our bodily worship . And though it be much spoken against no adayes , by the ignorant , who cry it down at all adventure ; and by the careless profane not a whit practiced in the publick Assemblies : yet it might easily be hoped , the one would not condemn it , nor the other neglect it , but both would joyn with the profession of this Service , if well and advisedly they would but look into it : As when Balaams Ass saw the Angel of the Lord , she fell down under Balaam , for which his anger was kindled , that he smote her with a staff , and wished that there were a Sword in his hand , for then would he kill her : yet afterwards , when his own eyes were opened , he did the same thing , He bowed down his head , and fell flat on his face : Even so , if men , who are angry with the profession of corporal Reverence unto God , and could find in their hearts to smite , and to kill such as they observe to do it , would apply themselves to a serious , and upright scrutiny of the thing , using those helps whereby their eyes might be opened , and their understandings enlightned ( their Will not sitting as Judge in the place of Reason ) they would surely worship God , with their bodies , as others do : And withal , if they would consider , how little they can have from the Writings of Divines to countenance their Opposition of Gods bodily worship . Pens are commonly more deliberate then tongues : and though some mens tongues walk at liberty , and prate much against it , yet I have not seen , or heard , that any pen hath drop't so much as a letter in contradiction of this , That God is to be worshipped with the body : Nor do I think there can be a face so bold , as to do it . I know they may break forth into exclamations against the corruptions , and abuses of bodily worship , which for mine own part , I am as desirous may be reformed , as any gain-sayer of corporal adoration can be : And therefore for conclusion of this poor Treatise , I shall level a Caveat against two main evils , from which I desire every good Christian may be careful to keep himself , in his acts of corporal adoration : And these are Idolatry , and Hypocrisie : both which are high provocations unto God . For Idolatry : This is a grosse abuse , and mis-employment of our bodies : which God ( having made them only for himself ) will not that they should do any religious homage to any , but to him alone , having , by his own express Edict often reiterated , excluded all things else whatsoever from having any part , or fellowship with himself in this service . Though there be Angels , and Saints in Heaven , yet corporal adoration is not theirs , the Angels have refused it , and I doubt not but the glorified Saints ( if they could signifie so much unto us ) are of the same mind , and would likewise shew that they do refuse it . If St. Peter could be talked withal , he would surely diswade from corporal adoration ( if it should be tendered unto him , as , ( being alive ) he diswaded Cornelius . Act. 10.25 , 26. Though the * Blessed Virgin be with Christ her Son , yet she is not to share with him in our adoration : But if we will be wise , let us do like wise men , who , when they came where Christ and his Mother were , they fell down , and worshipped only him , Mat. 2.11 . moved ( questionless ) thereunto by the secret instinct of the same Spirit , which conducted them thither . Nor shall I fear to say , That the Bread in the holy Eucharist ( his neerest , and most lawful representative in the world ) is not to have any corporal worship done unto it : much less his Image , Picture , or Cross , whatever Aquinas and the Papists are pleased to say , That it is to be worshipped with the same worship as Christ himself is . As for Images of Gold , or Silver , Wood , or Stone , we are not only streightly charged by God himself to with-hold our adoration from them : but we may be diswaded even by their own impotency , vileness , & unworthiness ; they being of our own making , inferiour to us , and regardless of us : In time of need they require more help from us then we can have from them : And they must needs be born , because they cannot go : They have no ability to accept , nor to make any retribution for what ever service is done unto them : therefore adoration is miserably mispent upon them : which should settle this resolution in the heart of every man , Seeing we can have nothing from them , they should not have the least thing from us : not a knee , 1 Kings 19.18 . not an eye , Ezek. 18.6 . not an hand , Psal. 44.21 . But , as Moses said to Israel in another case , Deut. 12.4 . so say I in this of adoration , Ye shall not do so unto the Lord your God : ye shall not with-hold from him your knees , nor your eyes , nor your hands ; but all your members shall express their part in the worship of God : your bodies shall prostrate themselves before him alone , without any oblique reference to any created nature . And for Hypocrisie , Let us take heed of that likewise : that in adoreing , and worshipping God , our bodies may not go alone , but our souls and spirits may joyn with them in the action : Else , if we make fair outward professions , in seemingly religious bowings , and kneelings , and act not the same part within , we shall expose our selves , as laughing stocks , and marks of vengeance in the sight of God , and his holy Angels , and be as the Swan , which though it hath fair white feathers , yet having but black flesh underneath , was therefore adjudged an unclean Bird . Let then our care be , not only to do the thing , but to do it aright , in sincerity , and truth , by associating our souls with our bodies , when ever any occasion be for us to give unto God the tribute of his worship . If we shall be careful of this , I dare promise these Consequents : We shall nourish , and continue in our hearts an awe-ful reverence towards the most Sacred Majestie of God himself : We shall make our selves through the mediation of Jesus Christ , acceptable in his sight , when we present our selves before him : We shall give proof and testimony , that we acknowledge God for our God : We shall conform our selves to the judgement of judicious men who have approved it , to the examples of devout Saints who have practiced it , to the Precepts in the holy Scripture , which requires it : We shall ( and that in an excellent way ) acknowledge our thankfulness unto God for his blessing of food and raiment , protection , and preservation , and for those ( his principal ones ) of Creation , and Redemption upon these our bodies : And we shall ( amongst other acts of our obedience ) send up our Religious adorations to stand as memorials before God , that ( for the time to come ) he may in all our straits and necessities be mindful of us , in this present world , and ( this being ended ) bring us both souls and bodies into his everlasting glory . Soli Deo honor & adoratio ; nunc , & in secula . AMEN . FINIS . Notes, typically marginal, from the original text Notes for div A85780e-230 Isai. 5.20 . Ecclus 13.22 . Acts 18.13 . 2 Kings 8.5 . Acts 20.24 . 1 Sam. 21. Gen. 28.16 . Luke 1.53 . 1 Chro. 15.13 " Notes for div A85780e-700 Vol. 2.pag.84 . col . 2. C. Heb. 1.6 . Vol. 3 . p. 403 . Col. 2. Tom. 4 . Col. 269. 1 Object . Answ . Joh. 2.15 . Tom. 4. Col. 502. 2 Object . 2 Answer . * Attamengestus illi quid Scripturis commemorantur , & sanctis viris usui fuer●t , publicis precibus admodum congruuns , neque superstitiosis actibus debent annumerari . Loc. com . clas. 3 cap. 13. § 12. pag. 671. Jude vers. 10. 1 Cor. 2.8 . 2 King. 20.7 . 2 Sam. 10.4 . Hor. * Superstitiosa rimiditos . Aug. Epist. 118. 3 Objection . Answer . * Lex naturalis tres habet pavies , cujus prima h&c est , ut agnitus honoretur Creator . Ambros. in Rom. 5. Joh. 19.30 . 4 Objection . Answer . * Calv. in Mat. 15.14 . Aquin. 22ae , qu. 43. art . 7. & in Rom. 14 21. * K. James confer. at Hapt . Court . pag. 66. * Joh. Valdesso , Consid. 76. 5 Object . Answ . * Quid prodest , si genua corpor is mei adorationem veniens slectam Deo , & genua cordis mei slectam diabolo ? Orig hom 2. in Judic. In loc. 22ae qu , 84. art . 2 . 3m . Totum vero hunc cultum , tam externum , quam internum , ideo spiritualem sacrae literae vocant , quia à spiritu nostro per Spiritum sanctum ( quo fideles aguntur ) renovato totus proficis●itur , &c. Ep. ante Miscellan . I Argum. I. Psal. 95.6 . 2. 1 Cot. 6.20 . 3. 2 Argum. 3 Argum. * A , juin . 22 . ae , qu. 122 40. Zanch. Tom. 4. col . 363. Pisicator in Matth 4 8. * D Hammond in his Apped , to his Proct. Cat. pag 303. * Perkin● Refor . Cath. point 14 4 Argum. Dod and Clevor on the 5 Com. Busbequius Ep. 3. mihip . 267. Ovid . de Ponto . lib. 3. eleg. 2. * Non sufficit exteri● obtemp●rare majoribus nostris , nisi ex intimo cordis affectu sublimiter sentiamus de eis . Bern. Serm. 3. de Adven . Mal. 1.8 . Epist. 3. Arrianus de Expedit . Alex. lib. 4.pag.86 . Judg. 9.12 . Ludvicus Capellus in Spicilegio , ad 1 Cor. 11. 4. mihi pag 87. 5 Argum. Mar. 9.40 . * Levit. 17.7 . Psal. 106.37 . 1 Cor. 10.20 . 8 Argum. Rev. 4.10 . 7.11 . 11.16 . 19.4 . Quis andeat affir mare Dersubstanriam corporaliter videri , cum eam noluerit corporaliter adorari ? Aug Ep. 6. 7 Argum. Jer. 2.12 . Job 24.13 . 2 Kings 5.18 . Liber Baro de ●●bus Muscoviticis , mihi pag. 55. Luk. 10.4 . Salute no man by the way . Isa. 66.3 . 8 Argum. 1. Heb. 12.21 . * Nehem. 1.5 . 2. * Verbum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quando ad Deum resertur , generale est , complectens omnem reverenitam , qua cum veneratione & religione Deo exhibetur : Cumque ejus pars sit Adoratio , & diabolus se adorari postulaverit , ideo Christus verbum generale timoris , seu reverentia , inutaz it in verbum adorandi . Chemnit . Harm. Evangel. cap. 19 . mihi Col. 275. 9 Argum. Heb. 11.16 . Matth. 26.56 . Judg. 13.8 . Aug. de vera Relig. cap. 55. tom . 1 . mihi pag. 517. Acts 17.23 . Martinus Polonus in vita S. Petri , mihi pag. 122. In Orat. Dom. Com. in Eph. lib 2. In Eph. 3.14 . Tract. 25 in Matth. mihi pag. 142. Gen. 27.4 . Lib. de cura promortuis , cap. 5 tom . 4. De Gubern . lib. 3. Orthod fid. lib. 4.cap.13 . 22ae , qu. 84 . art . 2 . corp. In Harm . Evang mihi pag. 61 . Matth. 5.15 . Matth. 5.16 . Supra . pag.16 . In Opusc. Col. 742. In his Works in folio . pag.57 , 58. Like the Dog in the manger . Vol. 1 . p 707. Col. 1 . A. Cases of Conscience , Book 2. Chap. 11 . Vol. 2.pag.84 . Vol. 3 . pag. 403. Col. 2 . Serm. 7 . p 72. Just . Mart. Pag. 182 , 183. 1. 2. 3. 1. 2. 3. In hisspeech in Star-chamber , pag. 46 . Numb. 22.27 , 28 , 29 , 30 , 31. * Acne quis hoc derivet ad Mariam Virginem , Maria erat Templum Dei non Deus templi : & ideo itle solus adorandus , qui operabatur in templo . Ambr. de Sp. Sa. lib.3 . cap. 12. Sit in honore Maria , Pater , & Filius , & Spiritus sanclus adoretur . Epiphan. haer.79 . 3a patte 25.4 . See Bishop White against Fisher , p. 244 . Dr Fearley in his Cla. Myst . page 157. Jer. 10.5 . Levit. 11 , 18. Causinus . 
A42751	----	A treatise against superstitious Jesv-worship wherein the true sense of Phil. 2, 9-10 is opened, and from thence is plainly shewed and by sundry arguments proved, that corporall bowing at the name Jesus, is neither commanded, grounded, or warranted thereupon ... / written especially for the benefit of weake seduced persons that have a zeale towards God, though not according to knowledge by Mascall Giles. Giles, Mascall, 1595 or 6-1652. This text is an enriched version of the TCP digital transcription A42751 of text R28636 in the English Short Title Catalog (Wing G738). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 183 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A42751 Wing G738 ESTC R28636 10731419 ocm 10731419 45540 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42751) Transcribed from: (Early English Books Online ; image set 45540) Images scanned from microfilm: (Early English books, 1641-1700 ; 1403:1) A treatise against superstitious Jesv-worship wherein the true sense of Phil. 2, 9-10 is opened, and from thence is plainly shewed and by sundry arguments proved, that corporall bowing at the name Jesus, is neither commanded, grounded, or warranted thereupon ... / written especially for the benefit of weake seduced persons that have a zeale towards God, though not according to knowledge by Mascall Giles. Giles, Mascall, 1595 or 6-1652. [8], 56 p. Printed by T.P. and M.S. for Andrew Kembe, London : 1642. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Bible. -- N.T. -- Philippians II, 9-10 -- Sermons. Posture in worship -- Sermons. Sermons, English -- 17th century. A42751 R28636 (Wing G738). civilwar no A treatise against superstitious Jesu-worship. VVherein the true sense of Phil. 2. 9, 10. is opened, and from thence is plainly shewed, and Giles, Mascall 1642 31429 7 90 0 0 0 0 31 C The rate of 31 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-07 TCP Assigned for keying and markup 2007-07 Aptara Keyed and coded from ProQuest page images 2007-08 Emma (Leeson) Huber Sampled and proofread 2007-08 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A TREATISE AGAINST SVPERSTITIOVS JESV-WORSHIP . VVherein the true Sense of Phil. 2. 9 , 10. is opened , and from thence is plainly shewed , and by sundry Arguments proved , that corporall bowing at the Name Jesus , is neither commanded , grounded , nor warranted thereupon . With answers to some of the maine reasons overthrowne . And afterwards the chiefest reasons and grounds of those that produce the said Text for that opinion , are examined , and the weaknesse and insufficiency of them laid open . Together with a discovery of sundry grosse absurdities , and very dangerous erroneous Consequences , that doe necessarily arise from that opinion . Written especially for the benefit of weake seduced Persons , that have a zeale towards God , though not according to knowledge . By MASCALL GILES Minister of Gods Word at Dicheling in SUSSEX . I hate them that regard lying vanities , but thy Law doe I love , Psal. 31. 6. In vaine doe they worship me , teaching for Doctrines the Commandements of men , Mat. 15. 9. LONDON , Printed by T. P. and M. S. for Andrew Kembe at St. Margarets hill in Southwark , 1642. TO THE RIGHT VVORSHIPFVLL Mr ANTHONY STAPLEY Esquire , one of the Knights in PARLIAMENT elected for the County of SUSSEX . RIGHT WORSHIPFULL , WHen through sundry and continued abuses offered mee by those whose superstition I have impugned , I was necessitated to commit this Treatise to the Presse : After some deliberation I tooke boldnesse to Dedicate the same to you , being encouraged hereunto , partly by reason of your favourable Affection to my poore Selfe , which I thankfully acknowledge ; partly also and especially because of your knowne sincere affection to the Truth , and hatred of all superstitious Vanities ; and also because you are a right Worthy Member of that Honourable Body of the House of Commons , whose endeavour is to clense the waters of the Sanctuary , from that filth and bitternes , whereby they have been defiled by too many , that they may run pure and cleere , to refresh the Soules of Gods People , I meane to root out those superstitions and innovations , which have so long pestred the Church , and grieved the well-affected : amongst which this Ceremony is one , which you have not long since forbidden by your religious Order , though contrary to the same , Pride and shame makes the Preachers of to keepe it up , and such malignant Principles , by which these men have polluted the Peoples judgements , makes them still to practise it . This opinion indeed is very specious , making a shew to the ignorant , of great humilitie , religion , and holines , when indeed it is a Monster of many heads ; there being not many Points of Popery , that produce more dangerous Conclusions than it doth , ( especially in the sense that some hold it . ) The Text which they pretend for this Ceremony being as contrary to it , as light is to darknesse . The Lord blesse you , and the truly vertuous Lady , the Lady Clerke , your religious Yoke-fellow , and all yours and hers , with his choicest mercies , and powre out his especiall blessings upon that Honourable House of Parliament , whereof you are a Member , that you may be still tendred of him as the Apple of his eye , and continually preserved from the Plots and fury of the malignant partie , to the glory of God , the safetie of Sion , and the perfect Reformation of this Church and Kingdome , which all true Israelites desire , and pray for , that future Generations may praise GOD for you , and call you blessed . Thus prayeth Your Worships in all Christian duties to be commanded , MASCALL GILES . TO THE IMPARTIALL READER , That hath not the Faith of our Lord Iesus Christ in respect of Persons . CHRISTIAN READER ; MY Antagonists in this Question are of two sorts ; The first are they that ground their opinion upon the Text , and thereupon make bowing at the Name Jesus a necessary dutie . The Second sort do also ground their opinion upon the Text , and also upon the same reasons , and yet make it but an indifferent Ceremony , principally grounding it upon the Canon of the Church , professing that as a Law hath established it , so if a Law shall forbid it , they will leave a it , but till that time they will use it . There are farre more of this sort than of the former , and they are farre more absurd in their opinion than the former : for the one are true to their owne grounds , though they be mistaken , but the other are false to them , and indeed make but a mocke of the Text , yea of Christ himselfe . In my Treatise I contest with them both in one : here I will bend my selfe to the Second sort . 1. I would know of them , if they stand so much upon a Canon , why did they not obey the Order of the House of Commons ? What was their Order inferiour to the Canon made by the Convocation onely without consent of Parliament , without which no Law can binde the b Subject ? 2. If they did ever meane to leave it , why did they fasten it also upon the Scripture ? Many of them never practised it , nor found any Text for it , till the Archbishop had charged the Canon for it , which in former times , as c Master Hooker saith , none was constrained to use . What was not the Text authentique , till the Canon had made it so ? or were they so ignorant , that they knew not how to worship God till the Canon was charged ? or if they were not , how will they answer it before God , some of them , that having lived long in the Ministery , yet never before this time made knowne this part of Gods Counsell to their People ? 3. With what honesty can these men ever leave their practise of it , the Canon being overthrowne , except they renounce their opinion ? If they had not medled with the Text , they might have come off more fairely , but if the Canon fall , all the power in the world can never overthrow the Text , but it must stand for ever inviolable . Therefore whereas it is the manner of these men to call all those Ministers factious , and schismaticall , that observe not the Canon as they expound it , what manner of Persons will these prove themselves to be , that will not obey Gods sacred Word ? The evasion , which these men make for themselves is beyond all measure ridiculous . They d say , the Text doth but warrant this Ceremony , and the Church hath taken occasion from the Texts warranting it , to command it , a very learned distinction . We will view therefore the Text , as they exponnd it , and the Canon as it stands : Thus they open the Text ; When Christ had humbled himselfe , God highly exalted him , and gave him the Name Jesus to be above every Name , that at the mention of it , all should bow their knees to the Glory of the Father . Is this but a warrant ? take the Text any way , can there be a more serious Ordinance ? The dutie of the Text is the maine end of Christs exaltation , and the honour of his e Kingdome . What shall God lay flat this Glorious Name of Christ , and lay downe his owne honour at the will of man ? Surely not to obey this Text , is to deny Christs Resurrection , his Ascension , and his glorious Kingdome , to exclude themselves from being servants to him , and not to suffer him to reigne over them . Yea in their own sense , it is to deny him the Name Jesus , and so they overthrow our Salvation ; f For if this Name were given him , as they say , because they should bow to it , if they will not bow , they deny him that Name . Now let us view the Canon , the words whereof are these ; When the Lord Jesus shall be mentioned in time of Divine Service , due and lowly reverence shall be done by all Persons present . See now , is the Canon so forcible and plaine as the Text , though understood in their owne sense . Yet these men say , that the Text doth but warrant , but the Canon commands this Ceremony . But the Canon saith not the Name Jesus , but the Lord Jesus , who is mentioned as well by any other of his Titles , as by the Name Jesus . 2. It specifieth onely due and lowly reverence , which may be done without the corporall bowing of the g knee . Grant that there were equalitie in the words and sense of either , shall so great a Scripture have no more authoritie than a Church Canon , yet these men give it not so much , they make the Text but a servant to the Canon , and to waite upon it ; for so long as the Canon stands , the Text shall stand ; but if the Canon fall , the Text shall fall with it h . Was there ever heard of such advancing of mens traditions above Gods sacred Word , as there hath been lately ? O errour , whether wilt thou runne , if thou once take footing ? ô how righteously will these men be clothed with shame ? How justly will they eate of the fruit of their owne way , and be filled with their owne devises ? The occasion of my publication of this Treatise is this ; Sundry men in the Countrey wherein I live , especially since this Archbishops time , have grounded this superstition upon the Text , and that upon the perill of damnation , if it be refused i : Vpon which , multitudes of ignorant men were drawne to it , upon the opinion of these mens worth : Yea of my owne Parish some staggered , and others were tainted with it ; therefore I thought it my dutie to labour in the point , and I tooke paines to reade some Tracts of those of that opinion , and found nothing but emptie stuffe , without any ground from Scripture ; and being furnished with the Arguments that follow against it , I delivered sundry of them to my People , proving that this bowing hath no foundation upon the said Text , and in no other sense I reproved it : This comming to these mens eares , I was presently called factious , schismaticall , and what not . I hearing of it , desired Conference with some of them , and I found that they had no Scripture for their opinion , but onely such muddy reasons as have been raked out of the kennels of Popish Authors . I much desired to talke with one of these men of the more corrupt opinion , who taking it in scorne that I should reprove what he held , railed against me above measure . This man never practised or preached for this Ceremony , till this Archbishops time , and then he began to ground it upon the Text , and after a while he pressed it againe upon a very great danger , if not done ; and the better to winne his People to it , he publiquely told them , that he had studied more houres in this Question , than others of a different opinion had done minutes , and said that he was able to satisfie any one in the Question . After I had talked with this man , immediately it was noised about in the Countrey , that my Arguments were accounted light and k weake , and his such as I could not Answer l . I having heard this from many credible Persons , and knowing my selfe to be wronged , wrote to the said party , to request another Conference before indifferent Witnesses , for the other was private , and shewed reasons why it could not be unequall on his behalfe , and also declared unto him that none of my Arguments were solved , and to avoid prolixitie , instanced but onely in one , shewing him how I stated it , and how he answered it , and how his answer made to it , m sufficed not , meekly desiring him to answer it more fully by Letter , or else to conceive one against another time . I desired him also to cleere unto me this his opinion , how the Text doth but warrant this Ceremony , and not injoyne it , and how he can ever leave practising it ( as he said he would , if an Act of Parliament should forbid it ) with a safe Conscience , except he renounce his opinion . I received a Letter from him , in which my Arguments are againe slighted , and he justifieth his opinion , making it but an indifferent Ceremony , and yet grounds it upon the Text of Phil. 2. 9 , 10. n and yet refuseth to give me his reasons , & utterly denies to satisfie my demands , and to answer my Arguments , and resolves to meddle no more in the o Question , and will not admit of another Conference , because it would be a Conventicle , and yet he ceaseth not continually bitterly to censure those that differ from him in opinion , though he refuseth to bring his opinion to light . I have also received hard measure from another , ( though not of so grosse an opinion in this point as the former ) who having obtained some Arguments from me , promised to answer them , or else to yeeld . I had from him not one word of reason , but all railing , & yet he boasteth , that he hath overthrowne all my Arguments . Thus lying downe under great contempts and reproaches , I am necessitated to publish this Tract ( which otherwise I had not thought to doe ) to cleere my selfe , and to try the strength and valour of those kinde of men ; that the world may judge where the truth is ; and also if it be possible , to helpe those that stagger , and are misled . Now this is that I entend to prove in the ensuing Treatise , that bowing at the Name Jesus , hath not onely no command , but also not the least warrant from Phil. 2. 9 , 10. If any will make answer to it , I desire them to answer the whole , and not a part , and to ground their reasons upon the Scriptures , which hitherto they have not done . Thus Christian Reader , I commit thee to God , and rest Thine in the Lord Jesus , MASCALL GILES . A TREATISE AGAINST SVPERSTITIOVS JESV-WORSHIP . THis Treatise I divide into two parts . In the first part the true sense of the Text is laid open , and from thence sundry Arguments are raised against bowing at the Name Jesus . In the second part are answers to the pretended Reasons for that opinion . PART I. Foure things are necessary here to be sifted and cleered . First , What is meant by the high exalted Name of Christ , signified in these words ; Name above . Secondly , What is meant by the Names subjected to this highest Name , signified in these words ; Every Name . Thirdly , What is meant by these words ; Every knee shall bow , and , Every tongue shall confesse . Fourthly , What is meant by these words ; In the Name of Jesus . SECTION I. Wherein it is to be considered , what is meant by the exalted Name of Christ , signified in these words ; Name above . BY Name above every Name , cannot be meant a bare proper Name , for these reasons . First , It is no way necessary so to understand it , because ( Name ) is not generally , or for the most part so taken in Scripture , but in other senses . Secondly , Because this phrase ( a great Name made or given ) is never taken in Scripture for a bare proper Name . Thirdly , Because this phrase ( Name above another made or given ) is never taken in Scripture for a bare proper Name , above another such Name . Fourthly , It is not agreeable to the analogie of the Text , so to understand it : My reason is this ; because the subjected Name in the Text , must have of necessitie , a correspondent Relation to Christs advanced Name , otherwise the sense cannot be Logicall . If then the high advanced Name of Christ in the Text be a proper Name , it will follow necessarily , that all the subjected Names must be proper Names also . Yea themselves referre the Name Jesus , to divine Names , preferring it before the Titles , Christ , Sonne of God , Jehovah , &c. And if it be so understood , though the sense be Logicall , yet is it not sound , for this it will be : The Name Jesus is a greater Name than the Name Christ , Jehovah ; and so consequently above the Name Father , or Holy Ghost ; above the Names of men , as John , Thomas , Henry , and so above the Names of all creatures and things , which will make a most absurd sense , which yet cannot be avoyded upon these mens grounds . Againe , seeing it is evident , that all the subjected Names in the Text , must bow to the Name above every Name . If the said Name be understood of a proper Name , they not excepting divine Names , the sense will be this : The names of Angels & Devils , the names of all things and creatures , the names of men , as Richard , Thomas , William , yea , divine Titles , as Lord , Christ , Jehovah , must bow to the name Jesus ; and how senslesse will this be ? Seeing then , that the Names subjected to the Name above every Name , are not the names of creatures , and things subjected , ( for they are referred in the Text to knees , of things in heaven , things in earth , and things under the earth , not to Names ) but the powers of things and creatures subjected , as I shall hereafter demonstrate . Then cannot the Name above them all be a proper name ; for then the sense will be this : The name Jesus hath dominion over every thing and creature , and every thing and creature most bow knees to the name Jesus , which will be ridiculous . Lastly , seeing the names subjected to the Name above every Name , are meant the powers and vertues of things and creatures , they excepting not divine Names , they must understand it also of the power of God , then the sense will be this : The name Jesus is above God , and that God himselfe must bow knees to the name Jesus , which sense will be horride and blasphemous . Secondly , If it were necessary to understand ( Name above every Name ) for a Name or Title , yet may it not be understood of the Name or Title Jesus ; for these Reasons . First , The word ( Jesus ) doth no where in the whole new Testament signifie the bare name Jesus , but onely then when it was promised by the Angel at Christs Conception , Mat. 1. 21. and given unto him at his Circumcision , Luk. 2. 21. where necessarily it must so signifie . Secondly , This phrase {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Name of Iesus is never taken in all the New Testament ( where onely it is used ) for the name Iesus , or any other titles of Christ , but in other senses . If any shall thinke , that it is meant of the name Jesus in this place , making the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be the Dative case , and to agree in opposition with the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , because there is no Article before it ; I answer , in sundry places of the New Testament the selfe same phrase is used without an Article , and is never put in the Dative case , but alwaies in the Genitive , and doth no where denote the bare name Iesus ; as in these places amongst others . Act. 2. 38. Act. 16. 18. Act. 4. 10. Col. 3. 17. Thirdly , The Name above every Name , is incommunicable to any creature , being the onely prerogative of the Sonne of God : but the name Jesus was communicated to others , as to Joshuah , which is the same name with Iesus , Heb. 4. 8. &c. Therefore it is not sound what Bishop * Andrewes , and Mr * Page from him doe affirme , that the name Iesus is incommunicable , which though it were given by men , yet they say , it was not given of God , who appointed none this name save Jesus Christ , and therefore they say that it is greater than the name Christ , because many were called the Lords Christs by Gods owne allowance , as Kings and Prophets . For to this I answer : The name Jesus was not given to some at least without a speciall providence of God , as to Joshuah , who was a great Saviour , and type of Christ . Thus saith learned Vrsinus * Atqui inquis Parentei Ioshuae , &c. But thou wilt say , saith he , that the Parents of Joshuah when they gave him this name , could not imagine , that God would deliver Israel by him : He answers , At Deus scruit & voluntatem eorum direxit : But God knew it and directed their will . And some are no more called the Lords Christs , than others are called the Lords Saviours , as Nah. 9. 27. These Saviours there are called the Lords gifts , which is all one as if it had been said , the Lords Saviours . And whereas the name Jesus was a common name to be called by , generally allowed , and never reprehended in any : But for the name Christ , howsoever some were called the Lords Christs , as Types of Christ , yet no man might take the name Christ as an ordinary name to be called by without horrible blasphemy , Mat. 24. 23 , 24. Fourthly , Because the Name above every Name was given to our Saviour at his exaltation , according to the plaine words of the Text . But the name Jesus was given to him in the beginning of his humiliation . To answer here , that give signifieth to advance , I reply , it is not agreeable to the sense of this word in other Scriptures , and it marres the phrase and sense of the Text here , as I shall hereafter demonstrate . Fifthly , Because Jesus was advanced after his Resurrection to be Lord and Christ , Act. 2. 36. And it is considerable that the Evangelists doe usually call him by the name Jesus , onely in the time of his humiliation . But in the Epistles of the Apostles , He is most commonly called Christ , not neere so often Jesus : And when he is called Jesus , it is very commonly with the addition of Lord , or Christ , as Lord Jesus , or Jesus Christ , or both together , the Lord Jesus Christ . An argument , that Lord , and Christ , be Titles of his honour , and so cannot be lesse eminent than the name Jesus . Sixthly , It is against the Scriptures to preferre the name Jesus above other divine Titles , because God in subjecting all things to Christ , did yet except himselfe , 1 Cor 15. 27. And when the Scriptures doe enter into particulars , Christs name is specified to be advanced onely above created names , as above Angels , 1 Pet. 3. 21. above Kings , Psal. 87. 27. above Prophets , Heb. 3. 3. above Priests , Heb. Chapters 7 , 8 , 9 , 10. above all other creatures and things , Heb. 2. 8. His name is never preferred above Gods Name . Seeing then , that the Name above every Name , cannot be the name Jesus , I understand it of the supereminent Glory and Power of Christ , and that upon these Reasons : First , It is no way contrary to the analogie of faith so to understand it ; for Name is used for Glory and eminency familiarly in Scripture , as Gen. 11. 4. and in common use of speech , as we say , Such a one hath a Name for wisdome and learning , when we note him to be eminent and potent for the same . Secondly , Name of God , &c. in Scripture doth commonly denote the Power , Majestie , and Glory of God ; and that two wayes ; Either implicitely , or expressely . 1. Implicitely , when the Person of God , because he is glorious , and full of Majestie , is onely denominated properly and evidently , as Psal. 5. 11. Let them that love thy Name be joyfull in thee , that is , Let them that love thee . So Psal. 9. 2. so Act. 3. 16. even as we say to great men according to their degrees of honour , Your Majestie , your Grace , your Honour . So accordingly the Saints of God have usually spoken of God , and to God , and Christ , in , and by the Title of his Majestie , ( thy Name ) because Name , Glory , and Kingdome are properly his . 2. Expressely ; when the Power and Glory of God is particularly and evidently manifested by the word Name ; as 1 Sam. 17. 45. I come unto thee in the Name , that is , in the Power of the Lord of Hostes . So Rom. 9. 17. That my Name , that is , my Glory may be declared : So Act. 4. 7. By what power , or in what name . Thirdly , It is more agreeable to the Analogie of the Scriptures so to understand it , than otherwise ; for , first , a great Name doth every where signifie the great glory and dignitie of the Person . Secondly , Name above another , doth every where signifie the Glory and Dignitie of the Person having that Name , above others whose names are not so great . Fourthly , It must be so understood here , and not for the Title Jesus , because in this sense it fits the words of the Text answerable to other correspondent Scriptures ; for thus I reason : Whatsoever Name is the gift , which God gave Christ when he exalted him , is the Name above every Name in the Text : for so the words of the Text are , God highly exalted him , and gave him a name above every name . But Power and Glory is the Gift , which God gave Christ when he exalted him , according to these correspondent Scriptures Mat. 28 18. All power is given me in heaven and in earth ; and 1 Pet. 1. 21. God raised Christ from the dead , and gave him glory . Ergo , Power and Glory is the Name in the Text above every Name , Therefore not the Name Jesus . Fifthly , It is proved by the scope and coherence of the Text ; for there is opposed the exaltation of Christs Person to the humiliation of his Person ; not of the name Jesus to the name Jesus , or any one Title to another . The conjunction ( Wherefore ) declares a correspondency of Christs exaltation , according to the distinct branches of his humiliation . For the sufferings of Christ in the Text are reducible to two heads : The paine of feeling , and the paine of losse : The paine of feeling , in these words ; He humbled himselfe , and became obedient unto death , even unto the death of the Crosse : The correspondent honour followes in these words ; Wherefore God highly exalted him . The paine of losse , that is his departure from his Name and Glory ; which is amplified in two respects . 1. In regard of the excellency of the Person , that left his Glory : He that was in the forme of God , and thought it no robbery to be equall with God , he became of no reputation : An extraordinary matter , that God should become Man , that the Lord of Lords should become a servant , that the God of Glory should receive shame . 2. It is amplified by the measure of the Glory which he laid downe ; for the words are , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , He emptied himselfe of his Name and Dignitie , He left as it were no Glory remaining , according to Isa. 53. 3. He became not onely man , but a servant , not a servant onely , but the most despised of all servants , for he was reviled from the Prince to the abject . 1 Cor. 2. 8. He was numbred with Theeves and Malefactors , Mat. 27. 38. He had a name of repute beneath all names and reputes ; for Barrabas the murderer was preferred before him , John . 18. 40. See now , how the Conjunction {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Wherefore , answereth to this ; for it follows , God gave him a name above all names , that is , Power and dignitie above all created powers and dignities whatsoever . It answers expressely to the name of Power and Glory , not at all to the name Jesus . Thus then I argue : In respect of what Name Christ by this Text suffered in the time of his humiliation , in laying it downe , and emptying himselfe of it : in respect of that Name God his Father ▪ when he exalted him , gave him a Name above every Name . But Christ according to this Text , in the time of his humiliation , suffered in respect of his reputation and glory , in laying it downe , and emptying himselfe of it . Not so in respect of the name Jesus . Ergo , God his Father when he exalted him , gave him a name above every Name , according to this Text , in respect of glory and dignitie , not in respect of the name Jesus . It will thus therefore follow from the premises , that seeing the Name Jesus is not the Name above every Name in the Text , it cannot be the Name in which every knee should bow : and seing Christs Name of Power and Glory is that Name , all knees must bow in his Name of Power and Glory . SECTION 2. Wherein it is to be considered what is meant by the subjected Name , signified by ( every name ) which are referred to things in heaven , things in earth , and things under the Earth . SUndry Expositors doe referre these Names to rationall creatures onely , but upon my poore judgement , yet submitting my selfe to better information , they are to be referred to every creature , and thing , both rationall , and irrationall , without exception of any . For it seemes to me , that the Kingdome of Christ set forth in this Text , is not onely his Kingdome of Mediatorship , but also his naturall Kingdome , which from all Eternitie he enjoyed with his Father , to which Kingdome he is advanced to by his Father , according to his humane nature : and this seemes to agree with many paraled Scriptures ; as 1. with John 17. 4 , 5. where Christ prayeth after this manner ; I have glorified thee on earth , I have finished the worke that thou gavest me to doe : And now O Father , glorifie me with thine owne selfe , with that glory which I had with thee before the world was . 2. It is proved from Heb. 1. 2. God hath in these last dayes spoken unto us by his Sonne , whom he hath made heire of all things , by whom also he made the worlds , that is , God hath advanced his Sonne , according to his humane nature , to be partaker of the Glory of his Divine nature , who made the worlds , and all things therein , now to be inheritour of all things . Therefore saith Mr Calvin on that place ; Hic honor jure debetur , &c. This honour is rightly due to the Sonne of God , that he should have power over all things , because by him all things were made . 3. It is confirmed from that paralell place of Col. 1. 15 , 16. 4. It is evident from 1 Cor. 15. 27. where God having excepted himselfe , that did put all things under Christs feete , it is plaine , hath excepted nothing but himselfe . 5. It is manifest from Heb. 2. 6 , 7 , 8. in which place the Apostle applyes the eight Psalme to Christ , where is specified the subjection of irrationall creatures ; yea the Apostle saith expressely there , that God having put all things under Christs feete , hath excepted nothing that is not put under him . 6. Seeing that it is manifest , that this Text of Phil. 2. 9 , 10. shall not be perfectly fulfilled till the day of Judgement , we shall finde that other things besides rationall creatures shall be subject at that day to Christ ; for the Apostle shewes 1 Cor. 15. 26. that he shall destroy the last enemy , which is death ; and Rev. 20. 13. The Sea shall give up the dead which are in her , and death and hell shall yeeld up the dead which are in them . 7. It may appeare from Rev. 5. 13. a place correspondent in phrase and sense to Phil. 2. 9 , 10. where the Holy Ghost having spoken before of all rationall creatures , how they praised Christ , speaks there of irrationall , both sensitive , and insensitive , and referres them to every creature , in heaven , in earth , and under the earth , and in the Sea , which creatures groaning now and travelling in paine for the sinne of man , doe long for the day of redemption , at which time they shall be delivered from the bondage of corruption , into the glorious libertie of the Sons of God , and now in their kinde they praise and glorifie Christ in hope of it , but at that day shall their fullest praise and subjection be . So that it seemes to me , that no creature , or thing , is excepted , but that all must bow to Christ , yea , indeed the Text of Phil. 2. 9 seemes to me plainly to inferre it , for the Apostle speaking of all knees of things in every part of the whole universe ; as Heaven , Earth , and under the Earth , seemes to except nothing from bowing to Christ . And this appeares to be the judgement of Mr Calvin , Omnia à coelis , &c. God hath subjected all things from heaven to hell , to the rule and dominion of Christ : And of this opinion are plainly Origen and Hierome , as Bishop Babington cites them : and thus judgeth Mr Edward Gurnais in his Vindication of the Second Commandement , Pag. 72. SECTION 3. Wherein it is to be examined , what is meant by bowing every knee . BOwing the knee cannot be here taken plainly and literally for the bowing of that member of the body , which is called the knee ; for these Reasons : First , If it be not so taken , it is not contrary to the Analogie of Faith ; for , 1. Bowing is applyed to the soules of men , which properly cannot bow : Psal. 44. 25. Our soule is bowed downe to the dust : 2. It is applyed to mountaines and hilles , Hab. 3. 6. Secondly , Knees are taken figuratively and metaphorically in Scripture , for strength , power , and abilitie , as Ezech. 7. 17. where God threatens , that when he shall arise to destroy Jerusalem , he will make all hands to be feeble , and all knees to be weake as water , that is , he will turne all their strength into extreame weaknes . So when God promiseth to give strength and salvation to his people , He bids them to strengthen the weake hands and confirme the feeble knees : because by the hands and knees the strength is manifested ; the knees being as it were the Basis of the whole body , which being feeble , the body sinks . Thirdly , Because the most of the Creatures , which here must bow knees , yet have no proper knees to bow : As Angels , Devils , many sensitive , and all insensitive creatures . And seeing that the Apostle begins with things in Heaven , where in the highest Heaven are the Angels , and the soules of just men made perfect . In the second Heaven , Starres and coelestiall Orbes . In the lowest Heaven , mists , dewes , and clouds ; it were senslesse to imagine , that God in the first place should command these to bow proper corporall knees , when they have no such knees to Bow : hence I argue : Whatsoever bowing is expresly required in the Text , shall be performed by every creature . But bowing of proper corporall knees , shall not be performed by every creature ; yea , not by most of the Creatures . Ergo . Bowing of proper corporall knees , is not expressely required in the Text . The corporall Bowers at the Name Jesus , doe give this answer , which indeed cannot satisfie : They say that those creatures which have not corporall knees , yet have something correspondent to knees , and therefore doe bow after their kind and manner . I reply . 1. I would faine know how it is , that they bow after their kinde and manner , except it be by their obedience and subjection , will they nill they to the dominion of the Lord Jesus . 2. However they bow , surely they doe not bow corporall knees , therefore , if such bowing be expresly commanded in the Text , how shall they fulfill the Text . Seeing then that the most of the creatures can fulfill the Text without bowing corporall knees ; it is manifest that bowing corporall knees is not expressely required in the Text . Surely it would argue want of wisdome in God , or great injustice , if he should command his creatures that dutie , which they cannot performe . ( To illustrate it by this simile ) If a great King should send out an Edict to taxe every one of his Subjects both great and small , with a taxe of twentie pound a man , when he is not ignorant , that there are thousands in his Dominions , that are not able to pay twenty shillings a man , would not this argue want of wisdome and justice . In like manner , this would argue the like imputation in God , if he should injoyne all creatures and things to bow corporall knees , when the most of them have no such knees to bow . If it should be said that those Subjects of such a King cannot pay , where it is not , it is sufficient that they pay what they are able ; but let them that are able , pay the whole summe . I answer , this had been reasonable ; if the Kings command had been so , but how shall this excuse the King , that against his knowledge shall command all his Subjects to pay alike , as well those that are not able , as those that are ? So to say in respect of this Bowing , let those that have no knees , pay what they can , but let those that have knees pay knees ; It were faire indeed , if God should leave it so at libertie . But how can this at quit God of want of wisdome and justice , if he should command all creatures and things to bow corporall knees , when he knoweth that the most of his creatures , and things , have no such knees to bow . Seeing then that bowing of the knee cannot be taken literally , I understand it of subjection , and so it is taken , Gen. 27. 29. Thus Isaac blesseth Jacob , Let people serve thee , and Nations bow downe to thee , that is , let them be subject to thee . So Pro. 14. 19. &c So in common use of speech , when one saith to another , that he will make him bow , he meaneth that he will make him yeeld . The same subjection is signified , Psal. 2. 12. by the word , Kisse , where Rulers and Judges are commanded to kisse Christ , that is , to yeeld their subjection to him . If then the word Kisse in that place , cannot be taken properly but figuratively , why should it be thought unreasonable by any , to have bowing the knee here to be understood figuratively ? Now that bowing here is meant of subjection , many correspondent places doe evidently prove it , as 1 Cor. 15. 27. H●b. 2. 8. Ephes. 1. 22. testified by the most judicious Primitive Fathers that write upon the said Text , as also by our most eminent moderne Divines , as that worthy and famous Confessor of Christ Master William Prin , largely evidenceth in his learned Appendix against bowing at the Name Jesus , to which I referre thee . By bowing every knee of things in Heaven , things in Earth , and things under the Earth , is understood the subjection of all things and creatures , with all and every one of their powers , faculties , vertues , and abilities , will they nill they to the dominion and government of Christ . There is not the least abilitie in the nature of man , saith Master Gurnay , but must finde a knee to bow to Christ ; our least muscles , and knuckles , inclinations and dispositions : The like may be said of every creature , they must bow the strength they have in every part of them , to the power and dominion of Christ . And in this generall sense , the knee of the body properly so called , is not excluded ; but in a proper and literall sense it is not injoyned . Secondly , It is to be considered what is meant by the confession of every tongue . By the confession of every tongue , is not meant properly and literally the vocall confession of that member which we call the tongue , because every Name under Christs Name , which must bow the knee , must also confesse with the tongue , which for the most part want tongues as well as knees . By the confession with the tongue , that Jesus Christ is the Lord , is meant the expression and yeelding forth of the severall parts , functions , gifts , powers , and abilities of every creature , both rationall and irrationall , to the glory and praise of Christ the highest Lord . 1. That it is understood of all kinds of creatures , it is evident from the forequoted place of Rev. 5. vers. 10. where the foure Beasts , and the foure and twenty Elders , by whom are understood rationall creatures , as Angels and men are said to extoll and glorifie Christ . And it follows verse 13. that John heard all the creatures in Heaven and Earth , and under the Earth , and in the Sea ; and all that are in them , to say , Praise , glory , and honour be to the Lambe , &c. which creatures there , are all irrationall creatures , which have no proper tongues to speake , and yet are said to speak the praise of Christ . Even as the Heavens and the Earth are said Psal. 19. 1 , 2 , 3. to speake in all languages the praise of God their Creatour . So now they shall praise Christ the great Lord and Redeemer . And secondly , that every part and parcell of the creature shall praise the Lord , it appeares from Psal. 103. 1 , 2 , 3. where the Prophet David calles upon his Soule , and all that is within him , that is , all the vigours and powers that are in every part of him , to praise the Lord . As David in every part of him praised God , and the Messiah to come , so shall every part of every creature either willingly or unwillingly praise and extoll the great Name of the Lord Jesus being come and advanced ; and in this generall sense the proper tongue of man is not excluded . And thus at the last day the Friends of Christ with their wills , and his enemies against their wills , shall call Christ Lord . Mat. 7. 22. Mat. 25. 37. 44. SECTION IV. Wherein it is to be considered what is meant by this phrase , In the Name of Jesus . THe Bowers at the Name Jesus , to make their opinion and practise good , doe thus understand in the Name of Jesus to be at the mention of the Name Jesus . But I inferre , that this interpretation is sensles and absurd , having for it no ground or warrant from Scripture For 1. as I said before , this phrase , Name of Jesus , is never taken for the Name Jesus , or for any other Titles of our Saviour . 2. Therefore , In the Name of Jesus , can never be taken for at the mention of the Name Jesus anywhere . 3. This phrase , in the Name , prefixed before any of the Titles of the Deitie , as in the Name of Christ , Lord , God , &c. is never taken for at the Naming of any of these Names in any part of the Old and new Testament , but if any shall fasten such a sense upon it anywhere , it will marre and murder the sense , as indeed it doth the sense of this Text by that exposition . To instance but in two places amongst many . Psal. 118. 10. All Nations compassed me about , but in the Name of the Lord I will destroy them ; would not it be a wilde sense to say , At the Naming of the Lord I will destroy them . So Act. 9. 29. Saul spake boldly in the Name of the Lord Jesus , were it not infinitely absurd to say , that he spake boldly at the Naming of the Lord Jesus . Thus ridiculous will the sense be made every where , where this phrase is used according to this exposition , try it who will . This exposition which they make of the Text is one of the maine pillars of their cause , which did they not make , they should loose a maine and principall ground for this their opinion and practise , and therefore this failing them all failes them . I know they are not able to bring any one Scripture for to warrant this exposition . They have no vision for it , therefore they are naked ; It is built upon the loose Sand of vaine opinion , and not upon the Scriptures , therefore it falles to the ground . All the warrant they have for this exposition is this , that ( in ) doth often signifie ( at ) or ( to ) I answer , this is nothing , except they can bring any Scripture for the whole phrase , viz. that in the Name doth signifie ( at the mention of the Name ) which they cannot doe : For my part , I refuse not to take the Preposition ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) as they would have it taken , and so it shall make for me , and not for them : Let ( in ) be as much , as ( to ) or ( at ) and so , for as much as I have shewed before , that Name of God or Christ , doth denote the Power and glory of Christ , either expressely or implicitely , I take it , this phrase In the Name of Jesus , may be indifferently referred either to the Power and glory of Christ expressely , so the sense will be this : Every knee or Power shall bow at , or to the Power and Glory of Christ , or rather to the Person of Christ , implicitly enfolding his Power and Dominion ; and then the sense will be this ; Every knee shall bow at , or to Christ . And thus it agrees to this phrase in Psal. 63. 4. Thee will I blesse while I live , I will lift up my hands in thy Name , that is , I will lift up mine hands to thee , or I will worship and adore thee ; and agrees fitly also with Isa. 45. 23. which is applyed to Christ , Rom. 14. 11. As I live , saith the Lord , every knee shall bow to me . So that according to the meaning of the Preposition ( in ) in their owne sense , the whole phrase being expounded according to the Analogie of Faith , makes against them , and not as all for them . SECTION V. THus having opened the Text , I will briefely gather the sense together , according as it hath been opened , and shew the meaning of the Text , and compare it to the exposition , which they make of it , and then let judgement passe upon it . The sense then will be this : Our Lord Jesus Christ being in the forme of God , equall with God , made himselfe of no reputation , ( that is ) laid downe his Name , and Dignitie , and received a Name beneath all Names , and being made like unto Man , and taking upon him the forme of a Servant , humbled himselfe to death , even to the death of the Crosse : Wherefore God highly exalted him , and gave him a Name above every Name , that is , Glory , Renowne , Dominion , and Dignitie , above all things , and creatures , created Powers , Dignities , Dominions , that all things , creatures , powers in Heaven and Earth , and under the Earth , should subject themselves , and all their strength , vertues , and abilities , either willingly or unwillingly to Jesus Christ , thus glorified , and advanced , and that they should expresse , and shew forth , that Jesus Christ is Lord in the glory of God the Father , for so I take it that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} must be understood , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being often used for ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) and thus this branch of Christs exaltation will fully answer to that branch of his humiliation , mentioned verse 7. where it is said , that he tooke upon him the forme of a servant , and was made in the likenesse of Man , but now being exalted , he shall be manifested to be Lord in the Glory of God the Father . Which shall be fully declared in the great Day of Judgement , when he shall appeare in his Glorious Name of Power and Glory : And of this opinion are Ambrose , and Hierome , and other Fathers , and Calvin , and Zanchius , and Piscator , besides sundry other moderne Expositors doe allow of it : Though the other expositions be sound , viz. To the Glory of God the Father , because the honour of the Sonne is the honour of the Father . Now this exposition is full and easie , making the sense cleere , but the other exposition , which they make , makes the sense rugged , and is not agreeable to the scope of the Text , nor sense of other correspondent Scriptures . For thus they reason ; Jesus Christ being in the forme of God , though it no robbery to be equall with God , but made himself of no reputation , &c. Wherefore God highly advanced him , and gave him a proper Name , or Title above every Name , that when the Name Jesus shall be sounded out in the Church , in the time of prayer or preaching , for there and then , say they , is the place and time of this dutie , all things in Heaven , and Earth , and under the Earth , should bow corporall knees : A most absurd and sensles exposition . I will note here a few absurdities , which they make in the sense by this their interpretation , in comparison of the cleernesse of the former exposition , leaving the most materiall absurdities to be considered of hereafter . First then , To understand Name above every Name , for Glory and Power above all , hereby is evidently set downe , what Name it is , that God gave to Christ , viz. the Name of Power , and Glory . But to understand Name for a proper Name to be called by , it is not manifested what Name it is : they say , it is the Name Jesus , but the Text doth not say so in that phrase as they understand it . And expounding it of the Name Jesus , what absurditie is this to say , that God gave his Sonne that Name at his exaltation , when he received it at his Circumcision ? This is to make God to dally with his Sonne : To give , and take , and to give againe ; For it is plaine , that if now he had it given him , it was not then in his possession . Secondly , When we understand Name , for the Power , and Glory of Christ , and bowing of subjection to the Power of Christ , or to Christ himself advanced , it is shewed to whom this bowing shall be performed , viz. to Christ . But by understanding Name for the Name Jesus , and the bowing to be done at the sound thereof , they onely set downe a time , when the bowing shall be done , but they declare not to whom it shall be done : This they say , At the sound of the Name Jesus , every knee shall bow , but they doe not manifest the Person to whom these knees shall bow . Thirdly , In taking ( in the Name of Jesus ) to be at the mention of the Name Jesus , as they doe not plainly apply any honour to the Person , so neither to the Name ; but it must stand but for a cypher , or watch-word , to give notice when the bowing shall be performed ; but according to this their exposition they cannot give it any honour ; and it is absurd to have this Name to be so highly advanced above all Names , and yet not to give it honour . But they will have honour to be given it , therefore they will have ( in the Name ) to be understood to the Name at the mention of it . And so Bishop Andrewes the Oracle of that opinion understands it , yet hereby is not the Person of Christ properly denominated , because so the exposition referres the whole bowing to the Name , none at all to the Person , and themselves confesse , that to bow to the Name , and not to the Person , is Idolatry . But they say , it is done to the Person , by bowing to the Name . I reply . ( to passe by the censure of such a kinde of worship ; for so saith Bishop * Babington , an Idolater may excuse his Idolatry by this distinction of concomitancy ) What they say is one thing , and how they expound the Text is another , according to their exposition of the Text , they cannot make that sense of it , except they adde to the Text , so that according to their owne grounds , they must make the worship either vaine or Idolatrous . No marvaile therefore that that judicious and learned Dr Whitakers reckoning up sundry absurd interpretations , which the Papists make of the Scriptures , concludes with this their interpretation of this Text , from whom our superstitious-Jesu-worshippers had it , as the most absurd and grossest of all ; and no marvaile that famous Bishop * Babington , censures such to be justly given up of God to delusions , to beleeve lyes , because they will not search for truth . Now I come to handle sundry Arguments against bowing at the Name Jesus . SECTION VI . EVery true interpretation of a Text , especially an obscure Text , must be warranted by Scripture , speaking of the same matter , or in the same phrases . But to affirme that the Name Jesus in the Text of Phil. 2. 9 , 10. is the Name above every Name , not onely created but divine , and that therefore we must bow at the sound of that Name , is not warranted by any correspondent Scriptures , speaking often of the same matter : Or to expound these phrases , Name above Names , made or given , to be the advancement of a naked proper Name above such Names , or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Name of Jesus , to be the Name Jesus , or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in the Name , to be at the sound of the Name . None of these expositions are warranted by Scripture , speaking often in the same phrases . Ergo . Not one of these expositions which these superstitious Jesu-worshippers make the ground of their opinion and practise , is a trve exposition . Let the Minor be disproved if it can . The Major is proved from Rom. 12. 6. If any Prophesie , let him prophesie according to the proportion of faith . So 2 Pet. 1. 20. No Scripture hath any private interpretation . It is an infallible rule set downe by Divines for the understanding of the Scriptures . Thus saith learned Zanchius ; Altera interpretandi Scripturas regula est , &c. Another Rule , saith he , of interpreting the Scriptures , is a diligent and accurate comparing of the Scriptures , which are of the same thing one with another , that is , that we expound the more obscure Scriptures by those that are more evident and cleere ; for the Scripture is an interpreter of it selfe , than which a better cannot be found . And this saith Austine , Non ita esse interpretandum unum locum , ut cum multis alijs pugnet , sed ut cum multis alijs consentiat , We must not so understand one place that it disagree with many others , but that it agree with many others . This then their interpretation above mentioned , agrees with no place , but disagrees with all ; it is therefore none of Gods Truths . SECTION VII . VVHatsoever Bowing is required by the Text , shall be necessarily performed by every creature in Heaven , in Earth , and under the Earth . But Bowing at the Name Jesus , shall not be performed by every Creature in Heaven , in Earth , and under the Earth . Therefore Bowing at the Name Jesus , is not required by the Text . The Minor is plaine , for to omit now to speake of Angels , Devils , and dumbe creatures , Bowing at the Name Jesus shall not be performed by the most men , for many Nations know not Christ , therefore cannot so bow all their life ; famous Churches do not so bow . If this then be the true bowing , I would faine know , how , and at what time they shall performe it , that in this life performe it not . To deny the Major is absurd ; for the Text is plaine , that Christ is advanced to so high a Name , that every creature should bow to him in that name . 2. It is such a bowing , as there is also a demonstration that Christ is Lord , therefore if any creature shall be exempted from the bowing in the Text , Christ should not be their Lord , which would be derogatory to Christs honour , and contrary to evident Scriptures ; as , Mat. 28. 19. where all Power is given Christ , in Heaven , and Earth . And Heb. 1. 2. where Christ is called Heire , that is , Lord of all things . Whereas then some answer that though every one shall not bow at the Name Jesus , yet every one is bound to doe it , they ought to performe it . I reply , if that bowing be the duty of the Text , every one of necessitie must and shall doe it . To affirme then , that the dutie of the Text should be done of all , though it shall not , is all one as to affirme that Christ should be Lord of every creature , and it behoveth him so to be , though he shall not . If then bowing at the Name Jesus shall not be performed of all , it is manifest , it is not required by the Text ; for all Expositors hold generally , that the Text shall willingly or unwillingly be fulfilled of all . SECTION VIII . VVHatsoever Bowing is required by the Text , shall be performed by every creature at the day of Judgement . But bowing at the Name Jesus shall not be performed by every creature at the day of Judgement . Therefore bowing at the Name Jesus , is not required by the Text . The Major is confirmed by evident paralell Scriptures , as , Rom. 14. 10 , 11. Why doest thou judge and condemne thy brother . We shall all appeare before the Judgement seate of Christ : As it is written , Every knee shall bow to me , and every tongue shall confesse to me . So Heb. 2. 8. The Apostle affirming there , That all things are put in subjection to Christ , yet saith , We doe not yet see all things put under him , that is , perfectly , which perfection shall not be till the last day . The Jews shall then fully be subject to him , that now scorne him . Infidels shall then perfectly be subdued to him , that now know him not . Devils and Reprobates , shall then feele their fullest destruction . * Death shall then fully bow , being overcome in regard of the Saints , and it being in its fullest vigour in regard of Christs enemies . The Saints shall then wholly bow , yeelding themselves perfectly to the honour of Christ , which now they cannot doe by reason of corruption * Hell and the Grave , shall then bow by yeelding up their dead . But what need I further illustrate this Truth , it is generally acknowledged by the most and best Expositours , both ancient and moderne . Confessed also by the Champions for bowing at the Name Jesus , as * Bishop Andrewes , and * Mr Page , who in his Treatise of Justification of Bowing , understands the Text of the generall subjection of all Creatures to Christ at the great day of Judgement , and is forward to alledge many Authors for it , as Theophilact , Anselme , Aquinas , Illyricus , Hunnius , and Hyperius , Salmeron , Zanchius , and Estius , and tels us that he could cite twice as many more , if he pleased . The Major therefore is undeniable . For the Minor , I never read any yet in Print to affirme , that we shall all bow at the Name Jesus at the day of Judgement . Master Page indeed coasteth towards it , but speaks not out plainly . For thus he answereth the Argument taken from the day of Judgement : * Though all shall be subject to Christ then , yet shall not we be subject before we needs must ? and declare our subjection by our bowing at the Name of Jesus ; for subjection doth not exclude but include bowing . It shall be true of all knees then , but it must be verified of some knees now . I agree with him in this , that there is a present equitie of the Text : I consent to Mr Calvin , who saith , that though the Kingdome of Christ be not prefect till the day of Judgement , yet it is begun already , and encreaseth daily * . Christ hath now all things under his feete , and all Creatures are at his Rule and becke , and must and shall fulfill , not their owne will , but the will of Christ , though they shall not be perfectly subdued till the last day . But yet Master Pages inference is not to the purpose , for to affirme that because we must be all subject to Christ at the day of Judgement , therefore we must declare our subjection by bowing at the Name Jesus ; is all one as to affirme , because servants must be subject to their Masters , that they must shew their subjection by bowing at their Masters Name ; or because wives must be subject to their husbands , therefore they must make a cursie at the Name of their Husbands . But if Master Page will speake to the purpose , he must say thus ; Because all creatures shall declare their subjection by bowing at the Name Jesus at the last day , accordingly we must now witnes our subjection . This inference is right , if he can prove his ground ; but that lyes upon the proofe : Of necessitie our present bowing must be according to the future ; the parts must be according to the whole ; the prefect bowing must regulate the imperfect ; therefore if bowing at the Name Jesus shall not be performed at that day , it concernes none so to bow now . Some to whom I have put this Argument , and finding it too hot for them , stand to it to affirme that bowing at the Name Jesus shall be fulfilled at the day of Judgement , but they cannot prove it otherwise than by seeking shelter at this Text . If any such assertion shall ever come in Print , I am confident that every judicious Reader will smile at it , if not grieve to see the wilfulnes of such men , that rather than they will yeeld to the truth , will justifie such dangerous Paradoxes . I will therefore by Gods assistance encounter with it , and I thinke I shall upon better reasons disprove it , than they can ever prove it . First , There is no Scripture for it , and it is in no wise to be imagined , that so many cleere Scriptures speaking so fully and plainly of the Judgement-day , and of the deportment of those that shall then appeare , should say nothing of this ceremony of bowing at the name Jesus , if it were then to be done . Secondly , To what end shall the Name Jesus be sounded out at that day , that all shall bow at the sound of it ? When he shall then appeare in his most glorious Name of Power , and Glory ; when he shall not come as a Jesus to the most that shall then bow , but a Lord to all , and so shall all call him . Mat. 25. 37. 44. Thirdly , It is absurd to imagine that the Holy Ghost would describe the perfection of Christs Kingdome , onely by such a gesture as a childe can performe at the mention of his Father . Fourthly , Bishop Andrewes the late Father of the corporall bowing at the Name Jesus , will confute it by a saying of his . He is exalted , to whose Person knees doe bow ; His Person is taken out of our sight , all that we can doe , will not reach to it , but his Name he hath left behinde him to us , that we may shew by our reverence and respect to it , how much we esteeme him . If then we must now bow to the Name , because the Person of Christ is out of our sight ; then it followes that when Christ shall manifest his Person , there will be no time , or place , for bowing at the Name . ( But by the Bishops reason , seeing he acknowledgeth the fulfilling of the Text at the day of Judgement , it will follow that Christ shall send out his Name at that day , to have it sounded out , that all should bow at it , and not come himselfe in Person , or else if then he come in Person , he must leave his Name behinde him , and so the duty of the Text shall not be fulfilled . Againe , It is very absurd to affirme that our worship will reach to the Name , but not to the Person of Christ ; for shall veneration and honour reach to a bare Name as it is sounded out by the breath of man , who is lesse than nothing ? Isa. 40. 17. And can no worship reach to the Person , who besides that he is in the glory of the Father in the heavens as man , also is every where present by his infinite Deitie , and especially present in and among his Saints by his Spirit ? ) Names be signes , and a kinde of images of things or Persons represented by them . An Idolater bowes to an image , which he doth see , because he deemes that it represents unto him the Person , whom he adores , which he cannot see ; whereas if the Person were present before him , he would never bow to the Image . The Name Jesus is as it were the signe or image of our Saviour , it would be therefore worse than Idolatry it selfe to bow to Christs image efore his owne face . If any shall yet inferre , that though all other Scriptures say nothing for the bowing at the Name Jesus at the Judgement day , yet it is enough that it be specified in one Text , as ( viz. ) in this present Text of Phil. 2. 9 , 10. I answer , It is utterly against reason to imagine , that if bowing at the Name Jesus were to be done at the Judgement day , that the Holy Ghost would omit to specifie it in so many cleere places , treating of the Judgement day , and would set it downe in an obscure Text ( that treats not plainly of the Judgement day , but as it must be enlightned by other cleere Scriptures ) and that in such words , and phrases , that are different in sense to all those words and phrases in other Scriptures , though often therein used . Oh! It highly concerns us in season to provide Oyle in our Lamps , that we may meet Christ with comfort at that great day , and not to be like children , ( as Bishop Babington well notes ) playing with letters , and syllables , and adoring Titles with that honour , which is due to the Person . It is Sathans Policy to exercise men with trifles , that he may steale away their hearts from that which is necessary , as wofull experience proves too true in such as are addicted to this will-worship . To this I will subjoyne two other Arguments . Whatsoever bowing is required by the Text , shall not be fully perfected till the day of Judgement . But bowing at the Name Jesus may be fully perfected before , for many can now make a perfect low curtesie at the sound of that Name , even almost to the ground . Ergo . Bowing at the Name Jesus , is not required by the Text . * Whatsoever bowing is required in the Text , is already begun by every creature , as I have proved before . But corporall bowing at the Name Jesus , is not practised in the least degree by the most of the creatures . Ergo . This bowing is not required in the Text . SECTION IX . VVHatsoever exposition of a Text will inferre an inequalitie of worship between the three Persons of the Trinitie is false . But so to expound the Text , as before-mentioned , will inferre an inequalitie of worship between the three Persons of the Trinitie . Ergo . It is a false Exposition . The Major is plaine , because the three Persons being coequall , ought to have a coequall worship , agreeable to John 5. 23. Every one must honour the Sonne as they honour the Father . The Minor is plaine , for they by their exposition of the said Text of Phil. 2. 9 , 10. doe inferre a bowing at one of the Titles of the Sonne , which they doe not practise at the Titles of any other Person . The answer given to this reason is twofold . First they affirme , that they worship all alike in Spirit and Truth , and that the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , translated ( even as ) in Iohn 5. 23. doth intend onely a truenes of worship , not every way an equall correspondency . I reply , that the Persons being equall , must have an equall worship ; and the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , must be there taken for the selfe-same worship in likenes and kinde , because praise and glory and honour is due to God , Rom. 11. last . If to God , then to every Person in Trinitie , because every Person is God . We are to serve God with our bodies , as well as with our soules ; outward honour is true honour as well as that which is inward . If then all honour both outward and inward be to be done to God , not any honour must be performed to one Person , that must not be performed to another ; therefore if we be bound to honour the Sonne by bowing at his Name , we are also bound to honour the Father by bowing to his , but if we be not bound so to honour the Father , neither are we so bound to honour the Sonne . For the exposition of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( even as ) in Iohn 5. * Zanchius saith thus ; Even as they honour the Father , that is , ( I say ) saith he , with the like selfe-same honour plainly , wherewith all honour the Father : and a little before ▪ To whom , saith he , an equall , yea every way the selfe-same honour is due . Secondly , They answer , that they doe not put a difference between the Three Persons , for by bowing at the Name Jesus , they worship all the three Persons in one , because they cannot be divided . I reply : Though they cannot be divided , yet they may be distinguished , and that in their worship too ; else that place of John were to no purpose . Saint Steven calls upon Christ personally , and distinctly , Act. 7. 59. So doth St Paul upon the Father , Ephes. 3. 14. And the distinct Names of each Person , doe not personally denote the other Persons ; as when I say , I beleeve in God the Father , I doe not in that Article say , I beleeve in God the Sonne . If then these men say , that they honour every Person alike personally at the Name Jesus , which they must say , if they say any thing , they confound the Persons : For the Person of the Father is not in the Person of the Sonne , nor the Person of the Sonne in the Person of the Father , &c. but the Persons are distinguished : Every Person is in one Divine Essence , and the whole Essence in every Person : Therefore the Name Jesus being a proper Name to the Second Person , and not the Name of the first , or Third Person , cannot denominate , but onely the Second Person . And it is plaine , that the Name above every Name in the Text , is onely proper to the Second Person , because the Second Person onely was humbled , therefore the Second Person onely received this Name . From whence I agrue , looke as the Sonne is personally honoured , so must the Father be . But the Sonne is Personally honoured by bowing at his Name . Ergo . So must the Father be . Or the Father is not Personally honoured by bowing at his Name . Therefore the Sonne must not be so honoured . I grant that the honour of the Sonne , is essentially the honour of all the three Persons , because every Person is the selfe-same God ; according to Joh. 5. 24. But here the Question is of the Persons , not of the Essence : But let us reason from the Essence it makes against them . They that honour the Sonne , as they honour the Father , must so honour the Sonne in the Father , as they honour the Father in the Sonne . But when they honour the Son in the Father , they doe not bow at the Name of the Father . Therefore when they honour the Father in the Sonne , they must not bow at the Name of the Sonne ; for if they doe , how doe they honour the Sonne , as they honour the Father . SECTION X. GOD will not require that dutie of any of his creatures , to whom he hath not created Power of performance : I say created , to prevent an Objection . But if corporall bowing at the Name Jesus , be injoyned of God to all the creatures , he should require that of the most of his creatures , to whom he hath not created power of performance . Therefore it is none of Gods injunctions . The first part of the Argument cannot be denied without blasphemy , by imputing crueltie to Almightie God . The second part is also very plaine . For what power have meere sensitive and insensitive creatures , to bow at the Name Jesus , as sheepe , and oxen , stones , and minerals , trees , and plants ; which neither have knees to bow , eares to heare , hearts to understand when Jesus is named . What , shall not these be subject to Christ , till Jesus be named ? or shall it be greater then , than at another time ? how sensles will this be ? The true bowing , which is the bowing of subjection , as I have shewed , is already performed in some degree , by all the creatures together at once . But bowing at the Name Jesus , cannot be done by all at once ; suppose we understand it onely of rationall creatures ; For how can the Angels , and glorified Saints , understand when Jesus is named on Earth ? How can we on Earth heare , when Jesus is named in Heaven ? How can those under the Earth know , when Jesus is named in Heaven or Earth ? How can those in Heaven and Earth know , when Jesus is named in Hell ; or could it be known , were it fit then to bow ? Yea , how can we heare , when Jesus is named in another Congregation ? But grant it be referred to one particular place , how can it be done ? How shall things in Heaven bow at the Name Jesus , when they have the Person of Christ with them , which by Bishop Andrewes assertion , before specified , would be unseasonable to be then performed . How shall deafe men bow at the Name Jesus , who cannot heare it pronounced ? What , shall not they fulfill the Text as well as others ? Seeing no creature is excepted . Is not Christ Lord of them as well as of others ? How shall young Infants bow at the Name Jesus , to whom Gods Kingdome belongs as to others ? How shall things in hell bow at the Name Jesus ? To speake first of Devils , which come into our Congregations , how if they had knees , shall they bow at the Name Jesus ? These Devils tremble , say some , because of Jesus , but trembling is not bowing . 2. Shall they tremble more at the Name Jesus , than Christ , or Jehovah ? It were sensles to imagine it . How shall the damned Soules in Hell bow at the Name Jesus ? After what manner shall Jesus be named in hell ? There is no Church there , no divine service there , which is the place and season , these men say , of this bowing . There is nothing in hell , but blaspheming , what shall they blaspheme , and then bow , if they had bodies ? most ridiculous ; What shall they not fulfill the Text in hell , and be under Christs power , untill Jesus be named ? then they might ease their torment by forbearing the mention of that Name ; Seeing in hell they can doe nothing but blaspheme , how shall they Bow ? The Bowers at the Name Jesus doe maintaine , that when men sweare by Jesus , it is no time and place for bowing ; yet the worst manner of naming Jesus on earth , is better than the best in hell ; therefore there is no time and place for it in hell ; yet must things in hell fulfill the Text ; therefore it cannot be the meaning of the Text , to bow at the Name Jesus . SECTION XI . THe aforesaid exposition of the said Text , will make us serve God in bondage . Therefore it is an untrue and false Exposition . The Consequent is plaine , for Christ hath brought us to libertie , and made us free , Gal. 5. 1. in which freedome we are commanded to stand fast . That it will bring us againe into bondage it is plaine , for it will tye the service of God to every mans will , be they never so vile , for whensoever Jesus is named by whomsoever , if this exposition be true , we must bow ; yea therefore it will bring guilt of sin upon the soules of every one , that shall at any time heare this Name Jesus named , and not bow . By this meanes Christ shall bring us into greater bondage , than the bondage of the Ceremoniall Law , from which he delivered his Church . To this I will subjoyne another Argument . It will bring the Spirt of God into bondage . Therefore it is a wicked opinion . I prove it from John 3. 8. The winde bloweth where it listeth , i. e. The Spirit of God worketh when and where he pleaseth , and not at our pleasure . All the holy actions of a Christian are wrought by the Holy Ghost , therefore by this exposition , the worke of the Holy Ghost will be enthralled to the will of every man , yea of vile men also . The answer which they give to this , hath no weight in it ; they make use here of this Rule ; Praecepta affirmativa , &c. Affirmative Precepts doe alwayes binde , but not to all times . Therefore say they , we are not bound to doe it but when the Church orders it , viz. In time of Divine Service and Sermons . I reply , this rule holds in those Precepts , the time of performance whereof is not determined in the Word , but it cannot hold in this place ; For as these men expound the Text , the time is appointed when this bowing shall be performed , viz. At the mention of the Name Jesus . Therefore it is a sinne at any time to name it , or heare it named , and not to bow . Gods unlimited Commands cannot be limited , therefore the Church limiting it to a time , could not ground it on Gods Command . The Name Jesus is the same Name at one time , or place , as at another . It cannot be proved in the whole booke of God , but when God determined a time of doing any thing , but that it bound ordinarily at that time . When a Master shall say to his servant , At my calls you shall answer , and give attendance . When his Master shall call , and he give no attendance , is not he disobedient ? Would it be a good excuse for him to tell his Master , That he is not bound to waite upon him , but onely at the Table ? So if God shall say ; At the sound of the Name Jesus you shall bow ; when they heare it often mentioned , and will not bow , doe they not breake Gods command ? Will it be a tolerable excuse to plead , that they are not bound to doe it , but onely at Church . When Nebuchadnezzar made a Decree , Dan. 3 that at the sound of the Cornet , Sackbutt , &c. all should fall downe and worship , did not he intend , that this command should binde at all times , when these Instruments should be sounded out ? And did not the people of the Land judge Shadrach , Meshach , and Abednego , to be transgressours of the Kings Commandement , when having heard the sound they did not bow : So if God should say , At the sound of the Name Jesus , you shall all bow . It is a manifest breach of the Commandement , when at any time it is heard , and no bowing performed . Therefore when Gods commandement is plaine , and unlimited , and they say , the Church must limit it , they give the Church authoritie over Gods Word . They cannot deny but they must be alwayes internally reverent at the Name Jesus , according to the third Commandement , which injoynes inward reverence at all times , when we mention any of Gods Titles , or else Gods Name shall be taken in vaine . If then expression of outward reverence at the Name Jesus , be also Gods command , it must be performed at all times when it is mentioned , or else the Name Jesus will be profaned , unlesse they will have the Precepts of the Gospell lesse obligatory and binding , than the Precepts of the Law . They may therefore with as good reason affirme , that we are not bound to be internally reverent at all times , when we mention the Name Jesus , or any other divine Titles , but onely in the Church , as not to expresse outward reverence at all times when the same Name is mentioned , but onely there . Secondly , I reply . If we are not bound to performe the dutie of the Text , but by direction and command from the Church . By what authoritie shall the damned in hell doe it , who must yet fulfill the Text as well as we ? there is no Church-government in hell , or will they have them doe it by direction from the Canon ; into what unspeakeable snares doe these men run into by this opinion ? * Againe , they make the Church a perpetuall Person , and the dutie never to be ended by this their exposition ; For these two clauses , of bowing the knee , and confession with the tongue , that Jesus Christ is the Lord , are coupled together by a conjunction copulative , as duties to be done together , both must be done in the Name of Jesus ; Therefore as they understand ( at the Name Jesus ) and understanding bowing the knee plainly , and properly , they must of necessitie understand confession with the tongue , that Jesus Christ is Lord plainly also , and literally . See then what worke they will make of it . The Naming of Jesus , will call for a bowing of the knee at the sound of it , & also at that time a vocall confession with the tongue , that Jesus is the Lord . In which confession , Jesus being againe named , will call for a new bowing & confession , and so it will come over and over againe , never to be ended : this snare they cannot possibly avoyd by their so expounding the Text . SECTION XII . VVHatsoever Exposition of a Text shall diminish , weaken , and Eclipse the Glory and Majesty of Christs Kingdome is false , blasphemous , and abominable . But the aforesaid Exposition doth so . I will prove that it doth in sundry respects . First , When we understand Name above every Name , for the Power and Dominion of Christ over all creatures , and things ; by this Exposition the high Dignitie of Christ , specified in these words ; God highly exalted him ; is amplified , and enlarged ; and thus it answers other Scriptures , as Ephes. 1. 20 , 21. where in the twentie verse , the high honour of Christ is set downe in these words ; He raised him from the dead , and set him at his right hand in heavenly places ; which words answers to these words in Phil. 2. 9. God highly exalted him . Then it follows , vers. 21. Far above all principalities and powers , and every name that is named ; which is a farther amplification of Christs Honour : and fitly answers this phrase in Eph. 1. 21. God gave him a Name above every Name . Againe , This answers patly to Daniels advancement , who was a type of Christ , Dan. 2. 48. Where it is said , that the King made Daniel a great Man , and gave him great gifts ; which is as much as if he had said according to the words of Phil. 2. 9. He highly exalted him . Then it follows , that he made him Ruler over the whole Province of Babylon , and chiefe of the Governours of all the wise men in Babylon ; which is an amplification of Daniels honour , and it is as much , as if it had been said , he gave him a Name above all the Names of the wise men in Babylon . On the other side : By understanding Name above every Name , for the title Jesus , the honour of Christ is rather diminished ; for they give him in effect no Dominion and Power at all ; for his proper Name Iesus , which others had as well as he , doth not properly denote Power and Authoritie ; but his Power consists in his command and dominion over all , as he is King of Kings , and Lord of Lords , Rev. 19. 16. Secondly , The Text according to the true meaning thereof , makes Christ Lord of every creature , from whose government and dominion , none can be exempted . The other Exposition robs Christ of the honour and dutie of the most of his creatures , which cannot possibly performe their dutie to Christ , as they understand it ; as I have proved ; so that it makes Christ Lord but of a few of the Creatures , who is Lord of all . Thirdly , The Text truly understood gives to Christ the honour of every knee . Christ will have all the abilities of every part and parcell of every creature to bow to him : every knee of every faculty of the soule , and part of the body must bow : he will be honoured with all our strength . Now whereas Christ will have all knees , they give him onely by this exposition , the knee of the body properly so called , or a low curtesie , and no more . * Fourthly , The Text in the true meaning thereof injoynes the bowing therein at all times and places : every creature will they nill they are subject to Christ , and we are bound to bow continually all our strength , all our gifts and endowments , all our naturall and spirituall abilities , as faithfull servants to the will , dominion , and pleasure of Christ our highest Lord . The other exposition tyes this dutie not to every place , but to one place , viz. The Temple ; and not at all times , but onely one day in a weeke ordinarily , The Lords day , and not at all times in the said day , but onely then when Iesus is named , which amounts in all but to a few minutes in a weeke ; So that they will make Christ Lord but for a few minutes in one day of a weeke : It is a poore honour that they will allow to Christ from this Text , and indeed , it is all that the most of them can afford him , or are willing to give him , allow him two or three curtefies once in a weeke , and all their time else dishonour him by their scandalous lives . Fifthly , Whereas Christ is Lord and King , especially of his Church , which amongst men are onely his true and faithfull subjects , for whose sake he will bring downe all adversary Power ; this their exposition robs Christ of his true Subjects , and thrusteth upon him , for the most part , the members of Antichrist . For the most famous Divines of all times , and of all Churches , are against the said exposition . The best Churches and Christians , because they understand Gods Word , practise it not , and who doe practise it as a dutie of the Text , ( a few simply mislead onely excepted ) but a sort of ignorant , superstitious , lewd scandalous persons , or meere men-pleasers , and servers of the times ; which are enemies to Christ , yet this opinion forceth these on Christ , to be his true subjects , and thrusteth going his owne people , purchased with his blood ; and what an unspeakeable indignitie is this to Christ ? * Sixthly and lastly , The opinion of these men deprives Christ of his honour and glory at the great day of Judgement . For. 1. It puts no difference between his kingdome now begun , and his kingdome made perfect ; for by their exposition of the Text , they cannot avoyd it , but that they must make the bowing at the Name Iesus , to be the true bowing at the great day of Judgement , as I shewed before . And 2. What an abasement will this be of Christs honour at that great day : For whereas he shall then appeare in his great and glorious Name of Power and Glory , accompanied with his Mightie Angels in flaming fire , who shall then yeeld unto him their fullest service and subjection , which is the bowing , that they shall willingly performe unto him at that day ; To the end that he may make all his enemies to tremble , that they shall licke the dust , and become his foot-stoole , give them a full and finall overthrow ; thrust them into the bottomles pit , which is the bowing in the Text , which they shall performe to Christ against their wills ; and that he may wholly free his Saints from the corruption of their natures , and renue them perfectly , according to his image , and reward them with everlasting blisse and happines , which is the bowing that they shall willingly yeeld unto him ; and that he may renue the creature , which now groanes , and travaileth in paine by reason of mans sin . This their exposition makes it to be nothing else but a * Ceremony , a corporall bowing at the title Jesus , which will be a poore honour to Christ , a poore affrightment to his enemies , a poore advancement to his Friends . It will make this glorious day of the Lord , to have no glory in it ; yea , it will make Christs kingdome in the height and perfection of it , to be but a ridiculous mock-kingdome ; such a kingdome in effect as his enemies ascribed to him , Mat. 27. 29. Who platted a crowne of thornes , and put it on his head , and bowed the knee before him , and mocked him . Yea these in some sort deale worse with him than they , for they dealt thus with him in his extreame humiliation ; but these doe it in the greatest height and perfection of his Kingdome . This opinion therefore darkneth , diminisheth , yea overthroweth the kingdome of Christ , therefore it is a blasphemous opinion , not to be endured . SECTION XIII . THe bowing at the Name Iesus , is neither typified nor prophesied of in the old Testament , therefore it is no way probable , that it is a due honour to Christ in the new Testament . The Consequent is proved by these places , Act. 10. 43. Act. 3. 24. What is there any thing materiall concerning Christ , but it was fore-shewed ? Yea , the Law hath jots and Titles concerning Christ ; small matters of him were foretold ; as his flying into Egypt ; his bringing up at Nazareth ; his birth at the Towne of Bethlehem ; the Souldiers casting Lots for his Garments ; the not breaking of his bones . But this honour in the Text , is the honour of Christs kingdome , which indeed is foretold according to the true meaning of the Text , as Psal. 2. 8 , 9 , 10 , 11 , 12. Is . 45. 23. But whereas all other honours concerning Christ , both externall and internall , are foretold , corporall bowing at his Name is not foretold : and seeing jots and titles concerning Christ are foreshewed , and bowing at the Name Jesus ( if it were the Evangelicall honour of Christ ) not foretold , it would lay an high imputation on the Majestie of God , and impute that crime to Gods charge , that our Saviour justly laid to the charge of the Pharisees , Mat. 23. 23. Who tithed Mint and Cummin , and neglected the weightier matters of the Law . SECTION XIV . THere is no example for bowing at the Name Iesus in the whole New Testament , therefore it is not probable , that it is a commanded dutie . The consequent is plaine ; for what necessary dutie is there , but there is sufficient light in Scripture , that it was practised . We reade of the often meeting of the Church together in the New Testament , of their Prophesyings & Prayers , with the severall gestures of them ; but there is not the least intimation in the Scripture , that ever bowing at the Name Jesus was practised . As there must be offences for the hardening of the wicked , so God will have Examples for the benefiting of his people , and for the leaving the wicked without excuse . The Apostle saith 1 Cor. 6. 2. That the Saints shall judge the world , that is one way of their judging of them by their vertuous examples . God was ever mindfull , that there should be examples , Iohn 13. 15. Phil. 2. 5. 1 Thes. 1. 7. 2 Thes. 3. 9. 1 Tim. 4. 12. The Apostle having spoken Heb. 11. of the faith of Gods Worthies , and of the singular fruits thereof , concludes Heb. 12. 1. Seeing there is such a cloud of witnesses , let us run with patience the race that is set before us . There are a cloud of witnesses for other duties , not one witnes for this bowing ; What , will God have us run in other duties , and stand still in this , it is impossible , if it were of his appointment ? Seeing then there is neither example , nor shew of example in the whole Booke of God , for bowing at the Name Iesus , it is a strong convincing Argument , that it is none of Gods appointment . SECTION XV . THis opinion and practise was not knowne in the purest of ancient times , yea it was not knowne within seven hundred yeares after Christ . I might goe yet a great way further , as some doe . It is the usuall wont of these men , to boast , that generally all the Fathers are on their side , whereby they deceive poore simple soules . But they must not thinke to carry it away with big words of ostentation , but they must prove what they say , and not bring halting proofes , but full to the purpose . Generally , saith Zanchy , the Fathers doe understand the Name above every Name , either of the Name of God , or the Name of the onely begotten Sonne of God , and some of Christs Glory ; how then could they expound the Text , as these men do : If three or foure Fathers may be brought to make the Name Iesus the Principall Name ; which are either not the most ancient , or most orthodox ; they are nothing to the generall streame of the other , more ancient , or more orthodoxe , that doe not make the Name Iesus the principall Name : Yet these three or foure as Master Page confesseth , doe not say that adoration must be done at the sound of the Name Jesus ; yea he affirmes , that there is no full authoritie for bowing at the Name Iesus from the Fathers . Some Divines doe conjecture , that this custome was brought up first to testifie Christs divinitie against Arrius , but they neither prove it , neither can they ; and if it were so , it overthrowes these mens grounding it upon the Text . The best instance , which these Bowers bring from the Fathers , is that of S. Hierome , whom yet they doe pittifully wrest . This Father commenting on Isa. 45. 23. sheweth that this Text is now fulfilled in Christ . For , saith he , Moris est Ecclesiastici Christo genu flectere , It is an Ecclesiasticall custome to kneele , or bow the knee to Christ . But Hierome speakes of Christ , not Jesus . He doth not say , that this kneeling or bowing should be done at the name Jesus . It is also the manner of Christians to bow to God , doe they therefore bow at the Name God . And indeed what Hierome saith is now verified by every true Christian , who humbly pray to God in the name of Christ , and is not this to bow to Christ ? Now that Hierome consents not unto them it is plaine ; for when he entreats on Phil. 2. 9 , 10. the place in controversie , he saith there no more but this , according to the judgement of other Authors , that all Creatures should adore Christ : An evident Argument that Hierome was not of these mens opinion . The truth is , the Fathers are wrested , not one is for them . If any one in answer to this Argument will produce Fathers , I pray them to produce them to say , not onely that the Name Jesus , is the Name above every Name , but also to say , that by bowing in the Name of Jesus , is meant bowing at the mention of the Name Jesus ; If they bring none to speake thus full , let them spare their labour , for otherwise their Testimonies will halt , and not be worth a rush . SECTION XVI . THe Visitors at their Visitations in the late crazy dayes , though then they grounded the bowing at the Name Jesus , not onely upon the Canon , but also upon the Text of Scripture ; yet did at that time give leave to some Ministers , that scrupled the sole bowing at the Name Jesus , ( though it was very unwillingly granted ) to bow at other Divine Names , so they would bow at that , and not onely so , but at that time they used veneration , and suffered it to be done at humane Names . For at the Metropoliticall Visitation at the Cliffe by Lewes in Sussex , in the beginning of July 1635. The Visitor entring into speech of the Lord Archbishop of Canterbury , as soone as ever he named William , he put off his hatt , and the greater part of the Ministers then present made low obeysance : This is true , and thereof there be many witnesses . I contend now , that this toleration , and this practise , doth contradict this opinion of bowing at the Name Iesus . As for the second instance , if any now shall distinguish betweene divine and civill worship , and affirme that this was but civill worship . 1. I reply , I could question the distinction * , but though I should grant that this distinction may be admitted else-where , yet cannot it be admitted here ; for if the Name Iesus , be the Name above every Name in the Text , it must have proper relation to Names and Titles ; then if the honour of the knee be the advancement of the Name Jesus above other Names , no honour of the knee whatsoever , may be performed to any other name ; for then how shall the advancement of the Name Iesus above other Names appeare . Againe , Though it should be granted that the civill worship of the knee may be given to the Names of men , which yet is not to be granted upon these mens grounds , yet no divine worship of the knee , upon the said grounds can be given to any name whatsoever . Therefore no Names of God , besides the Name Iesus , can be adored with the worship of the knee . For whatsoever is divine , is onely capable of divine worship . Then , if any other Divine Names may be indifferently bowed unto , they giving the preheminence above them all to the Name Iesus , it is a plaine contradiction , for then they make them as high , and as honourable , as the Name Iesus . But if other Names of God besides the Name Iesus , shall not be bowed to ; as these superstitious Jesu-worshippers never doe , by their bowing at or to the Names of men , it cannot be avoyded but they give the preheminence to the Names of men above the Names of God , which shall have some honour done them , all the honour that they are capable of , but the Names of God shall have none at at ; for bowing the knee in the Text , doth denote preheminence . To conclude , if all Divine Names may have divine honour done to them , when they are named , and humane Names have civill honour done to them , call it what you will ; Jam sumus ergo Pares , what prerogative or super-eminency of honour shall the Name Jesus have above other Names . Then the Text of Phil. 2. 9 , 10. as these men understand it , shall stand but for a cypher ; For if all Titles both divine and humane , be of themselves capable of the honour of the knee , then was the Name Jesus capable of this honour , if it had never been advanced . To what purpose then did God so highly advance it to receive this honour . If any shall yet object , that though God have advanced the name Iesus above every Name , that every knee should bow to it , yet other Names may be bowed unto , because the bowing of the knee , which is due to God , who is Lord of all , and so to every Person of the Trinitie , is also allowed to be done to men . I answer , 1. No Text puts difference between the Persons of the Trinity , but they say that the Text of Phil. 2. 9. puts difference between Names , in preferring the Name Jesus above other Divine Names . Therefore upon their grounds , Divine Names must not be honoured alike , ( though the Persons of the Trinitie must ) because , say they , the Name Iesus is above them all . 2. God hath commanded the bowing of the knee to be done to men , and there be examples for it in Scripture . But he hath no where commanded bowing of the knee to be done to Names , either divine or humane ; neither be there any examples in Scripture , that either the one or the other was ever practised : Therefore if it be true , as these men say , that bowing at the Name Iesus is Gods command to be done to it upon so speciall a reason , that it is the Name above every Name , there being no command , or example of bowing at any other Name besides , nothing can be more certaine , but that the Name Iesus is selected and culled out among all other Names , to have the honour of the knee peculiarly to be done to it . Therefore to give this bowing to Divine Names is evill , but intolerable presumption to give it to the Names of men ; for this cannot be done without horrible profanation of the Name Iesus . This will necessarily follow , if bowing at the Name Jesus be grounded upon the said Text . SECTION XVII . THis exposition of the said Text , will bring a scandall upon the Church of England ; for though an injunction passed in the dayes of Queene Elizabeth , to authorize this Ceremony , and a Canon was made for it in the beginning of King James his Reigne , ( though the words of the Canon are not plaine for it ) yet was the execution of it generally neglected . No man was urged , or compelled to it . The learned Worthies of our Church were suffered to confute this exposition of the Text as a Popish errour , as Bishop Alley , Bishop Babington , Doctor Airy , Doctor Whitakers , Doctor Fulke , Doctor Willet , with sundry others . Yea , those Ministers that were suspended for Ceremonies , were never called into question for this . Yea Master * Hooker , pleading for our Ceremonies , calleth bowing at the Name Iesus , an innocent harmlesse Ceremony , which none , saith he , is constrained to use : It appeares that by his judgement none ought to be compelled to it . But the Governours of the Church have constrained Ministers all along for the most part to use the rest of the Ceremonies ; but the other was generally neglected , and not urged , till the dayes of this late Archbishop . Therefore if this be a dutie of the Text , it will accuse the Church of England of grosse hypocrisie , in urging meere Ceremonies , and neglecting to urge a necessary dutie : It would be a preferring of her own traditions above Gods Commandements : It would make then , that the Church failed in sinceritie , till this late Archbishop came . SECTION XVIII . LAst of all , I may bring this as a reason against them ; the most of them , and some also of the chiefest of them , that ground it on the Text , yet hold their opinion very uncertainly : they passe to and fro betwixt the Text and the Canon : When they thinke that the Authoritie of the Canon is not altogether sufficient to make the people to practise it , they flee to the Text , and when they are afraid that the Text will not beare it , they flee to the Canon . And if this be not halting between two opinions , for my part , I know not what is . I will instance but in one ; Master Page in his Treatise of justification of bowing at the Name Jesus , doth confesse , that when he first went about that Treatise , he did not thinke that it could be so directly proved from the Text ; a plaine evidence that he went about it doubtfully ; for he was to encounter with an Antagonist , that held it no dutie of the Text ; and would he goe about to contradict him , when himselfe was fearfull that the Text would not beare it ; but he affirmes that when he had read Bishop Andrewes on Phil. 2. he could not but condescend to his * opinion ; yea though he brings many Arguments , such as they are , to prove it a dutie , yet thus he closeth with his Antagonist ; Though I am not so peremptory , saith he , that it is a dutie of the Text , as you are it is not ; Neverthelesse , if the Text faile me , I will ground it upon the Authoritie of the Church . Yea throughout the whole Treatise , he is content with any testimony or proofe from any Authour , that may give the least signification that it is but a thing indifferent , yea which is to be noted , that those Authors , that are evidently against him , and vnderstand bowing the knee in the Text , of subjection ; because they say that this subjection is signified by bowing the knee , he takes to be for him ; he may as well affirme , that because Kings and Rulers are commanded to be subject to Christ , Psal. 2. 12. which subjection is signified by the word Kisse , therefore they are bidden in an expresse and literall way , directly and plainly to kisse Christ . A strange thing , that a man should write so largely as he doth , and yet not be sure of his owne grounds ; what is this but to ensnare the Consciences of his Readers , to make them practise a duty , yet they shall not know upon what ground they practise it ; they shall not know whether they obey Gods Commandement , or Mans onely . To state and preach this opinion so uncertainly , as many Ministers have done , what is this but to bring upon the consciences of their people a necessitie of sinning , and so great perill of damnation ; for whatsoever is not of faith is sin , Rom. 14. 23. I say to all these men , as Eliah said to the worshippers of Baal , 1 Kings 18. 21. Why doe yee halt between two opinions ? If God be God , follow him , but if Baal be he follow him : So I say , If you will ground this bowing upon the Text , follow that , or if upon the Canon , follow * that ; you cannot ground it upon both , and yet make it a thing indifferent ; for if you ground it on the Text , you must make it necessary , and alwayes , and at all times , and places , continually to binde . PART II. Wherein are Answers to Reasons pretended for bowing at the Name Jesus , from Phil. 2. 9 , 10. SECTION I. OF all the Reasons that I have hither to met with , I professe , I have not found any one that is truly grounded upon the Text , or any other correspondent Scriptures , but meerely upon the fantasie of the braine . Onely there is a shew of a proofe by reason that In the Name , is translated at the Name , which they presse upon their People in this wise ; The Text , say they , is as cleere as the Sunne for this practise , doth it not say expressely , At the Name of Jesus every knee shall bow ? Can there be any thing more plaine ? * I have already answered this , therefore I will be silent now ; onely here I seriously admonish these men , to unteach such vaine doctrines . I answer them , there is nothing more obscure and sensles , than such an Interpretation ; making In the name of Jesus , to be meant at the mention of the Name Jesus ; for I have proved before , no Scripture can warrant this Exposition . But if they will needs have it so meant here , I will produce a Text that may make as much for adoration at Gods Name , as this Text for the Name Jesus , Psal. 63. 4. Thee will I blesse while I live , I will lift up my hands in thy Name : What Name this is the first Verse shews , it is Gods Name ; If then In the name of Jesus be meant at the naming of Jesus , what reason can be given why In the name of God , may not as well be meant At the naming of God . If then by this exposition we be bound in the one place , to bow the knee at the naming of Iesus , we are as well bound by the other place , to lift up our hands at the naming of God , But if it be not meet so to understand the Psalmist in the one place , it is not meet so to understand the Apostle in the other place . For the translation , though I doe not question it , yet in my poore judgement , if it had been translated In the Name , as it is in the Originall , the same phrase being never translated at the Name in any other place of Scripture , but in this place onely , ( though in as hard places as this ) it would have prevented that great offenc which ignorant men have taken by it for the practise of this will-worship , and much restrained superstitious Teachers from pressing it upon the consciences of their people , by reason of this translation . But certainly such Teachers have much to answer for , for teaching such doctrine , when they cannot but know , that no Scripture will beare them out in such an Exposition . SECTION II. Another Reason is this . THe Name Jesus , say they , was the most despised and contemptible Name . Therefore God will have it honoured , when it is mentioned , above other Names . I answer ; Jesus Christ the great Rabbi and Doctor of his Church , hath no where taught them to reason so : The Text cannot with any sense beare this Reason ; for as I have shewed before , the Apostle argues from the humiliation of Christs Person to the advancement of his Person ; not from a Name to a Name . The Apostle doth not say , that the Name Jesus was humbled , therefore he doth not meane that the said Name was exalted . Therefore because it hath no light from Gods Word , this answer might be sufficient : but because it is a reason much relyed upon , and ignorant men that know little else , have learned it exactly from their Teachers , I will encounter with it , and make it manifest , that there is no strength or soundnesse in the said reason . First then I deny the Antecedent ; The Name Jesus did not suffer above other Names ; It cannot be well proved , that this Name suffered at all ; For no man denied Christ this Name , but both enemies and friends gave it him ; It was the Person , not the Name that suffered ; neither did Christ suffer for this Names sake . When Joseph and Daniel , Types of Christ , were abused and persecuted , can any say , that their proper Names suffered , neither can it be truly said , that the Name Iesus properly suffered , when Christ himselfe suffered . Their maine proofe of this Reason they produce from John 19. 19. Where Pilate set up Christs title over his head upon the Crosse , Jesus of Nazareth the King of the Jewes : This , they say , was done to him in scorne ; so that his Name Jesus was made an execration say they . I answer , It cannot be proved that this Title was set up at all in scorne . Judicious Mr Calvin on that place , is of another minde . For thus he saith ; Pilati consilium fuit , &c. It was Pilates policy saith he , that he might revenge himselfe of the Jewes , who by their obstinate importunitie had forced him to punish an innocent Person , to condemn the whole Nation in the Person of Christ . So by his judgement this title was a reproach to the Jewish Nation , rather than to Christ . He addeth yet further , Atqui in Christo hoc extraordinarium fuit , quod sine ignominia titulus apponitur , This was extraordinary in Christ , that without any reproach his title is set up . 2. The offence that the Chiefe Priests of the Jewes tooke at this Title , proves it not to be scornefull to Christ , who were displeased with Pilate for it ; which if it had been reproachfull , they burning in malice against our Saviour , would have liked it well enough . 3. Had it been set up in scorne , it was not in any quarrell to the Name , but to the Person . 4 Had it been to a Name , yet was it not to the Name Iesus , but the Title King of the Jewes . But the truth is , the most Glorious Names of our Saviour ; as God , Sonne of God , Christ , Jehovah , suffered rather in him than the Name Iesus . The reason that Mr Page gives to preferre the Name Iesus above these Names , doth not satisfie ; for , saith he , these Names are glorious and lofty Names in themselves , and therefore need no advancement ; but the Name Iesus was an humble and lowly Name , therefore God advanced it . I say , this Reason is not satisfactory ; for the Question is not , what these Names are simply considered in themselves , but what they were in Christ in the time of his humiliation ; As the Question is not , whether we are to bow at the Name Jesus simply considered , but at that Name in Jesus Christ . I contend then , that these aforesaid Glorious Names were more humbled Names in Christ than the Name Jesus ; For Iesus was his proper Name given him at his Circumcision , but these Names are Titles of his honour : As Henry and King ; so is Jesus and Christ , saith learned Bishop Babington . Christ in respect of these Glorious Names suffered exceedingly ; For {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , He emptied himselfe of the Glory of these Names . The Jewes generally would not give them , nor suffer them to be given unto him . Whosoever did but once open his mouth to ascribe any of these Titles of honour to our Saviour , presently he suffered for it ; for whosoever did but confesse him to be the Christ , was put out of the Synagogue , Joh 9. 22. When at any time he did but take the due honour of any of these Names to himselfe , they immediately intended mischiefe against him . Ioh. 5. 18. The Iewes sought to kill him , because he said God was his Father , making himselfe equall with God : So Joh. 10. 33. For thy good workes , say they , we stone thee not , but that thou being a man makest thy selfe God . So Mat. 26. 65. As soone as he had confessed that he was the Christ , The high Priest cryed out against him , that he blasphemed . So that it is evident , that our Saviour suffered the paine of losse , in respect of these glorious Names , not having the honour of them , and not onely so , but he suffered also the paine of feeling in himselfe and his members , when at any time , he or they did but ascribe the honour of these Names unto him . Now that these Names , and not the Name Iesus , are suffering Names , I will illustrate it by this Simile . Suppose the Subjects of some King , whose proper Name is John , or Henry , suppose , I say , his owne Subjects should hate him , rise up against him , and at length kill him , not because he is called John , or Henry , but because he will be their King , as indeed he is . I would faine know in respect of what Name this King suffereth , his name John , or Henry , or his Title King ; no man can say it is for his proper Name , but for his Kingly Title , which they will not give unto him : In like manner our Saviour , whose proper Name is Jesus , which Name others had as well as he , he is God , he is Christ , he is King . The Jewes never question him for his proper Name , but they will not give him his Titles of honour , they will not suffer him to reigne over them , Luk. 19. 27. but because he takes this due honour to himselfe , they reproach him , and kill him ; in all reason therefore , these Glorious Names are suffering Names , and not the Name Jesus . Answ. 2. I deny the Consequent ; We are not bound to bow the knee at the sound of that Name , which is the most suffering Name . Neither can this Text , or any other Scripture make good this reason ; there is nothing in the Text spoken of a bare Title , but onely of the Person of our Saviour . 2. The reason will be more evident ( if it were lawfull to reason without booke , ) for bowing at the Names , God , Christ , or King , &c. than the Name Jesus ; for thus I reason : Looke what Names Christ in the time of his humiliation laid downe , and at the mention of which received disdaine & reproach , it is meete , that in the time of his exaltation he should receive honour at the mention of those Names , rather than at the mention of that Name , which he laid not downe , and at the mention of which , he received no disdaine and reproach . But Christ in the time of his humiliation laid not down his Name Jesus , but he laid downe his Glorious Names , as Lord , God , Christ , King , and at the mention of these he suffered disdaine & reproach , not at the mention of the Name Jesus . Therefore it is meete , that Christ now in the time of his exaltation should be honoured at the mention of his Glorious Names , Lord , God , Christ , King , &c. rather than at the mention of the Name Jesus . So we see plainly , that if there were a reason in the Consequent , it makes not so much for the Name Jesus , as for the Names above-spoken . If it be replyed , that Christ having been humbled in his Name Jesus , it is therefore necessary , that he should receive honour in that Name , being exalted . I answer , If their meaning be this , that because Christ was called by the Name Jesus being humbled , therefore he ought to be bowed to at the sound of that Name being exalted , it is a sensles reason without any proofe , consequent , or ground , therefore let them prove it , or cease ever to mention it . If this were necessary , why were not those Worthies Joseph and Daniel , Types of Christs humiliation as of his exaltation by a speciall appointment of God bowed to , when they were advanced at their distinct Names of Joseph and Daniel , being so called when they were humbled . In another sense it is true in Christ ( though it be not an ever-binding rule ) for he shall be alwayes honoured by the Church in that Name , which shall not be laid downe . SECTION III. THirdly , Thus they reason ; We receive more benefit by the Name Jesus , than by any other Name ; for it signifieth our Saviour : And in this sense they preferre it above other Names , yea above Jehovah it selfe . Some have openly taught this stuffe , Jesus is more excellent than Jehovah , because Jehovah delivered the people from the Land of Egypt , out of the house of bondage , but Jesus delivers us from the wrath to come . Yea Mr Page himselfe speakes very meanly ( in comparison ) of the name Lord , which is the same with Jehovah , ( for every where , where the Septuagints finde the name Jehovah , they translate it by the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Lord . ) Yea though he doe acknowledge , that the name Lord doth betoken the Deitie . For thus he saith ; What tell you me of Lord , give me a Samaritan , that may binde up my wounds . And in other places he preferres the name Jesus , before Christ and Lord . Answ. 1. I desire to know , what they meane by this reasoning . If this be their meaning , that the title Jesus did more for us than the titles , Christ , Jehovah , or Lord , it is most ridiculous ; yea it is Idolatry to attribute our Salvation to bare names , or titles , which our Saviour himselfe wrought for us . But if this be their meaning , that the Person Jesus , is greater , and did more for us , than the Person Christ , Jehovah , or Lord ; this is as sensles as the other ; for 1. this will divide Jesus from Christ , and make Jesus and Christ two Persons . 2. It will seperate Jesus from Jehovah , so making Christ not God , or above God ; and so in effect deny him to be a Saviour ; for if he had not been Jehovah , he could not have saved us . 2. It is an absurd kinde of reasoning to attribute temporall deliverance to Jehovah , and Salvation to Jesus , onely for as much as Jehovah is the Authour of all good , temporall , spirituall , and eternall ; yea our Salvation in Scripture is specially ascribed to Jehovah , or Lord , as Isa. 43. 11. I even I am Jehovah , and besides me there is no Saviour . So Vers . 14. This saith Jehovah your Redeemer . So Isa. 12. 2. The Church shall say , Behold , God is my Salvation , I will trust , and not be afraid , for the Lord Jehovah is my strength , and my song , he is also become my salvation . So Deut. 33. 29. Psal. 84. 11 Isa. 26. 4. And in very many places besides . It is therefore beyond measure absurd , to preferre Jesus above Jehovah , and to ascribe Salvation to Jesus onely ; for if he name Jesus be above Jehovah , of necessitie it must be above the names God the Father , and God the Holy Ghost ; and so either way the second Person will be made greater than the first , or third Person . For thus I reason : Whosoever hath a Name greater than others , is therefore more excellent than those whose Names are not so great . Therefore , If the name Jesus , which is a name peculiar to the second Person , be a greater Name than Jehovah , which he hath common to him with the other Persons , or greater than the name God the Father , or God the Holy Ghost , it will follow expressely , that the second Person is greater than the first or third Person . The first part of the Argument is proved from Heb. 1. 4. where the Apostle proves that Christ was better than the Angels , viz. because he had obtained a more excellent Name than they . This is also confirmed by the Analogie of the Scriptures ; for I have shewed before , that Name above another , doth alwayes denote the excellency of the Person above another , that hath not so great a Name ; as Deut. 26. 19. The Lord promiseth his people that will keepe his Commandements , that He will make them high above all Nations , in praise , in name , and in honour . So Isa. 56. 5. The Lord promiseth to the Eunuches that will keepe his Sabbaths , a Name better than of sonnes and daughters , that is , he will bestow upon them a greater excellency and honour , than those that have sonnes and daughters , viz. in that respect , or they shall be more excellent by that name that he would give them , than they should have been by having sonnes and daughters . Therefore to affirme that Jesus is abave Jehovah , doth expressely fight against this Text of 1 Cor. 15. 27. where God having subjected all things under Christs feete , hath yet excepted himselfe that did put all things under him . Seeing therefore he hath excepted himselfe , and hath not subjected himselfe to Christ : by the selfe-same reason he hath not subjected his Name to Christs name , for if he had , by the reason above-specified , he had also preferred his Sonne above himselfe . The Answers which I have received to this Argument , are these three , yet none of them sufficient in my judgement . First , it is said , that the ground and rule above-specified , holds between Christ and the Angels , and so it will hold between Christ and all the rest of the creatures , where there is a manifest difference , but it will not hold between the Persons of the Trinitie , because they are equall , and cannot be made unequall . This answer is very frivolous ; For the Apostle gives this reason why Christ is better than the Angels , viz. because he had obtained a better Name than they , which argument had been weake and uncertaine , and he could never have made good what he affirmed , if his ground and rule could ever have failed . A true rule is a perfect rule , or no rule at all . 2. True it is , that it is indeed impossible , that the three Persons should be made unequall , yet may one be preferred before , or undervalued beneath another by some mens opinion , or practise . For as Arrius undervalued the Sonne beneath the Father , in that he attributed unto him a Name below the Name of the Father : And as we prove against Arrius , that Christ is God equall with the Father , because of the identitie and samenes , and equalitie of his names and attributes with the Father , being called Jehovah , Sonne of God ; called omniscient , eternall , &c. So it will be evidently proved by necessary consequence , against these men that hold that opinion , howsoever they positively deny it , that they are in some degree in an extreame with Arrius , preferring Christ above the Father , because they attribute unto him a Name greater than the name of the Father . Secondly , They answer , that the second Person , though of himselfe he be equall with the Father , yet in respect of us he is greater , because of the worke of redemption which he hath wrought for us . I reply . This is a strange answer , and very unsound : for 1. the Scriptures doe every where as much extoll the love of God in giving his Son , as the love of Christ in giving himselfe . 2. This answer doth not agree with the Text , for the Text injoyneth the bowing therein , not onely to us men , but generally to all creatures , over whom Christs Name is advanced , for therfore is every knee of every thing to bow to Christ , because he having a Name above every Name , hath also a Name above their Names . Therefore if the Son have a Name above his Fathers Name , by the same reason the Father must bow to the Sonne . 3. By this answer they contradict themselves , for when they be challenged that in bowing at the name Jesus onely , they honour the Sonne above the Father , they deny it , and affirme , that they honour all alike at the name Jesus , which indeed they cannot affirme , if the second Person be greater to us than the other Persons , then we to whom he is greater , must honour him more than the other , that to us are not so great . Even as to the supreame Magistrate in a Kingdome , we give a greater honour than to those that to us are not so great as he . Thirdly , Thus it is answered , that the name Jesus is a common name to every Person in Trinitie , and therefore though it be above other Divine Names , yet it doth not make inequalitie between the Persons , and in bowing at that onely , they honour all alike . Now thus they goe about to prove their Assertion . God say they , was called Saviour before Christ was incarnate , and Jesus and Saviour is all one , therefore the name Jesus denominates every Person of the Trinitie . 1. I reply , If Saviour and Jesus be all one , why then doe they not bow as well at the sound of Saviour , as Iesus , for their reason is the same for both . 2. I affirme , that they are not all one : the word Saviour indeed , before Christ was incarnate , shewed what God would doe in the fulnesse of time , viz. send his Son to be our Redeemer ; but it is no proper Name ; Jesus is a proper name , never appropriated to the second Person till Christ was incarnate : and some good Authors affirme , that it is the name of his humanitie onely , because given him upon his incarnation , and he being called generally by that name in the dayes of his flesh ; and sundry men being so called as Types of Christ , though ( if it be so ) it doe denominate unto us his whole Person , God and Man , because of the inseperable union of the two natures . But Bishop Andrewes assertion here is very strange , who affirmes that the name Jesus , is the proper and chiefe Name of God ; but how can it be so , when it is not the proper name of Gods eternitie ? but was given unto the second Person in time by reason of mans fall . But the name Jehovah , denotes Gods eternall Being , and therefore is the proper and chiefe name of God indeed . And , how doth the Bishop agree with himselfe in that place ? For thus he saith ; The Person is taken out of our sight ; all that we can do , cannot reach unto it , but his Name he hath left behinde to us , that we may shew by our reverence , and respect to it , how much we esteeme him . For if the name Iesus doe denominate the Person of Christ , as taken out of our sight , then it denominates onely his humanitie , which onely was in our sight , for the Deitie was never in our sight : But if it be true , as he saith , that Jesus is the proper name of Christs Deitie , then in this sense he is not gone from us , but is with us alwayes unto the end of the world , Mat. 28. 20. and lives and dwelles in the hearts of his Saints , Eph. 3. 17. Secondly , It is absurd to affirme , that nothing we can doe can reach to Christs Person , because it is out of our sight : by the same reason , nothing that we doe can reach to God the Father , or the Holy Ghost , because they are invisible , then farewell all Religion . If nothing that we can doe can reach to Christs Person , then the whole bowing can reach but to the Name , none to the Person ; and to worship the Name without the Person , is grosse Idolatry by their owne confession . And how can these men affirme , that they honour the Three Persons alike at the name Jesus , when nothing they doe can reach to the Person of Christ . Thirdly , By the Bishops reason , if we must bow at the Name of our Saviour , because he is not present , then we must not bow at the name Jesus , which name , saith he , signifieth the Deitie , which is alwayes present , but at the name Christ , which saith he , though without ground , is the name of the humanitie onely , which is gone from us . Secondly , If Jesus be the proper and chiefe name of God , then should all those that were called ordinarily by that name ( besides Christ ) be called by the proper and chiefe name of God , which without horrible blasphemy could not be yeelded unto . It is Antichrists impietie to call himselfe God , 2 Thes. 2. 9. Yet worthy men were called Jesus , and never tooke any offence at it , and were never blamed for it . Seeing then the name Jesus was given to the Second Person onely upon his Incarnation , it cannot be the proper and chiefe name of God , or of every Person in Trinitie ; and it no where denominates any other Person , but the Second Person onely , therefore it is a name peculiar to the Second Person onely . Lastly , This answer overthrowes their owne ground from the Text , for if the name Jesus , be the name of the Three Persons , then cannot it be the name above every name in the Text , for that Name is proper onely to the Sonne , For 1. God gave him this Name , and that after his humiliation , therefore was it not a name naturally inherent in him as a Person of the Trinitie , because he had it not before . Secondly , the Person onely in the Text that suffered , received this Name , but neither the Person of the Father , nor the Holy Ghost suffered , but the Sonne onely . Therefore neither the Father , nor Holy Ghost received the Name above every Name , but the Sonne onely . SECTION IV. BUt the reason is naught , why they prefer the name Jesus above other Divine names , for signification sake , because it signifieth our Salvation . For who taught them to reason thus , have they received it from the Doctrine of the Prophets and Apostles ? If they have , they must shew where ▪ It is abominable to teach for a doctrine the fantasie of the braine ; but there is no shew nor shaddow for this reason punctually in this Text , or any other Scripture : This is answer sufficient , but by Gods grace I will further encounter with it , & shall prove it a reason without reason indeed , and to be of a very fearefull and dangerous consequence . 1. If we must bow at the name Jesus , because it signifieth our salvation , then we must rather bow at the name Christ , because this Name doth more fully and expressely signifie our Salvation , than the name Jesus , ( now these Jesu-worshippers doe not bow at the name Christ . ) Thus saith learned Vrsinus ; Jesus est proprium nomen Mediatoris , &c. Jesus saith he , is the proper name of our Mediator ; Christ as it were the Sirname . For so is he Jesus , that so he is also Christ , i. e. a promised Saviour and Messias : By both names his Office is designed , but by the Name more summarily than expressely ; by the Sirname more cleerely and expressely ; for the Sirname Christ , doth denote the three certaine parts of his Office , as namely , Propheticall , Priestly , and Kingly . I will illustrate this further by this Similie . If we should heare of some Potent King , that he is become a great Conquerour , hath atchieved a noble Victory , and hath made a great conquest of his enemies , & hath wrought a great deliverance to his Subjects : this Newes indeed is something ; but yet this generall relation doth not so much satisfie , we desire further to heare of particulars ; therefore if it shall be declared unto us , how the Battell was ordered , how he disposed his Army , and how the Victory was wrought ; when particular Circumstances of the Conquest shall be fully related , by this means the Victory is more cleerely manifested , and we rest better satisfied , and contented a great deale more this way , than before , by the generall signification of it . Thus it is concerning the Names Jesus , and Christ ; The name Jesus doth but in generall shew Christ to be a Saviour ; But the name Christ doth in particular make knowne , how he wrought Salvation for us ; For it denotes him to be a Priest to have offered up himselfe a Sacrifice for us , and to make intercession for us It denotes him a King to subdue and conquer the enemies of our Salvation , and to rule and reigne in our hearts by his Spirit . It denotes him a Prophet , to teach and instruct us , and to make known Gods will unto us , whereby he doth apply his purchased Redemption unto us . In all reason therefore the Name Christ doth more fully and cleerely expresse our Salvation than the Name Jesus ; and by this their reason is rather to be bowed to than the Name Jesus . Secondly , if we must bow at the name Jesus , because it signifieth our Salvation , why then doe not they bow at the word Saviour , ( which they make all one with Jesus , ) which doth as plainely , yea more plainely denote our Salvation than the Name Jesus , being better understood of all . SECTION V. TO hold that we must bow by the Text at the Name Jesus , because it signifieth our Salvation , will admit this dangerous consequence , for either it will overthrow the bowing in the Text to Angels , Devils , Reprobates , for they cannot bow at the name Iesus in this sense as they say we must bow ; for the name Jesus cannot signifie to them , that he is their Saviour , seeing the Angels never sinned : To the Devils Christ was never promised ; and if they must bow , and fulfill the Text , as certainly they shall , they must bow also upon the selfe same reason as we must , for the reason in the Text is the same for all : then they must bow also in this sense , that Jesus signifieth their Salvation also , which is an unspeakeable absurditie . Yea it will overthrow Christs conquest of sinne , death , and the grave , whose destruction is their bowing to Christ in the Text , and it will make Christ their Saviour in stead of their destroyer . It satisfieth not to answer that the very Devils could call Christ by the name Jesus ; for so they might call him , because it was his proper Name , by which he was commonly called , but if they bring their reason right , they must prove that Angels and Devils bow to Christ as he is their Saviour , ( which they can never doe ) for so they say we must bow , and the reason of the Text is the same for all . It is plaine then the Name Jesus cannot be the Name in the Text in which every knee must bow , because it concernes elect men onely , but that Name must concerne all things and creatures alike , which is the Name of Power and Glory , as is above specified . SECTION VI . THe bowing at the Name Jesus , because it signifieth a Saviour , and not at Jehovah , is a preferring our Salvation above Gods Glory : Now to doe so is abominable , therefore it is a false opinion , and an unlawfull practise . The Consequent is very plaine ; for the Glory of God is the end of all his workes , Pro. 16. 4. So it must be the maine end of our workes , 1 Cor. 10. 33. Moses and St Paul preferred Gods Glory above their owne Salvation , Exod. 32. 32. Rom. 9. 2 , 3. He that loves not or serves not God for Gods owne selfe , but for his owne benefit , is but a false and mercenary worshipper of God , and shall surely misse what he seekes for . Now that this practise will make that we preferre our Salvation above Gods Glory , it is evident , for Jehovah is the expresse Name of Gods Glory , Isa. 42. 8. I am Jehovah ( saith God ) that is my Name , and my Glory I will not give to another . This Name is called Gods glorious and fearefull Name , which whosoever will not feare , God will make his plagues wonderfull , Deut. 28. 58. . But the name Iesus is the Name that signifieth our Salvation , therefore it will plainly follow , if it be necessary to bow at any Name , if we will bow onely at that Name , that signifieth our Salvation , and not at that Name that signifieth Gods Glory , we love our selves above God , and regard our owne benefit more than his Glory . It availes not to answer , ( as some doe ) that Jehovah is comprehended in the Name Iesus ; and therefore in bowing to Iesus , they also bow to Jehovah , and so glorifie God . For it is absurd to say , that the Name Iesus doth generally include the name Jehovah ; for Iehovah is of far larger extent than the Name Iesus . The name Jehovah is the name of Gods eternity , it signifieth God to have life within himselfe , to be an everlasting being , and was before the name Iesus : The Name Iehovah , betokens Gods incomprehensiblenes , his omnipotencie , his omniscience , his wisdome , his goodnes , and all his holy Attributes , and that essentially in himselfe : It betokens all Gods works , his worke of Predestination , not onely of Election , but Reprobation , by which he will be also glorified , Pro. 16. 4. It betokens not onely his worke of Redemption , but also his works of Creation and Providence , for which works sake , the heavens and earth doe praise him , and speake his praise in all languages , Psal. 19. 1 , 2 , 3. And for which works sake , we must also praise him , Psal. 100. 2 , 3. Psal. 147. It signifieth not onely his mercy , but also his justice ; for which also we must rejoyce , and praise the Lord , Psal. 58. 11 , 12. True it is , God shews his Glory abundantly in becomming a Saviour to his people , yet the Name Jehovah goes beyond the Name Iesus in the extent of his Glory : It denotes Gods Glory essentially in himselfe , and generally in respect of all his mightie works . The name Iesus denotes his Glory onely particularly in respect of the worke of Redemption , and onely by way of relation to us , whom he hath redeemed . Therefore the reason aforesaid remaines inviolable , that if we will bow onely at that Name , that denotes Gods Glory particularly onely , and that doth onely respect our owne benefit in the worke of Redemption wrought for us ; and not at that Name that betokens his Glory essentially in himselfe , and that which hath relation to all his Attributes , and to all his mightie works , or if we will bow onely at Gods saving name , and not at all at any of his commanding Names ; I say , the reason stands firme , we love our selves above God , and regard our owne benefit and salvation , more than his Glory or Soveraigntie over us . As if a Subject will not bow to the King , but onely in regard of some great extraordinary benefit bestowed upon him , it is evident , that he regards himselfe more than his Majestie . 2. The Angels , which by the Text must bow as well as we , upon the same reason of the Text , cannot have respect to the benefit of Salvation . They serve Christ for his Glory sake , and as he is their Lord . 3. And lastly Seeing Devils and Reprobates must fulfill the Text as well as we , and that also upon the same reason , by these mens grounds , they shall be more sincere in their service than we for they must bow to him gratis , and as he is their Lord , but we must not bow , but upon a particular benefit , that Christ is become our Saviour . I doe ingenuously confesse , that this reason that Christ is our Saviour , is a very strong reason to move us to glorifie God to the utmost , with our bodies and soules , being redeemed by so great a price , 2 Cor. 6. 20. And seeing now that Christ for suffering death is crowned with glory and honour , Heb. 2. 9. and is now glorified God and man with that glory which he had with his Father before the world began , Ioh. 17. 3. It highly concernes us to glorifie him now God and Man , with the glory and honour wherewith we now glorifie the Father ; yet it is no reason to prove , that we should honour the Sonne more than the Father , or the Title Iesus above other Titles of the Deitie . SECTION VII . MAster Page gives this reason , why the name Iesus hath the preferment above other Names to be bowed to , viz. because above all other Names it signifieth Christs dying and suffering I cannot say Iesus , saith he , but presently I am put in minde of dying . Answ. 1. I deny that the name Iesus is a Name , that above all other Names puts us in minde of Christs sufferings ; For this Name in the plaine signification of it , doth not directly signifie dying . Many called God their Saviour in the old Testament , yet few did suppose that God should dye . Many were called by the Name Iesus , and many Sauiours God stirred up , and yet dyed not as Saviours . Christs Disciples knew him all along by the Name Iesus , yet thought he had raved , when he once put them in minde of his death , Mat. 16. 21. But indeed the name Christ doth more fully put us in minde of Christs sufferings , than the Name Iesus ; for Iesus signifieth a Saviour , but Christ signifieth Anointed ; it denotes him not onely a Prophet and King , but also a Priest , whose office was to shed bloud , therefore it directly signifieth dying . God if he had pleased could have shewed his mercy without his justice , but he would not . He could have been a Iesus without becomming a Priest , but he could never have been a Priest , unlesse he had been a Iesus . 2. The Consequent is to be denied , for if the Name Iesus should above all other Names signifie Christs death , it will not follow , that therefore it is the principall name to be bowed to , 1. Because they have no ground of Scripture for it . 2. Because it contradicts the Text ; for the Name above every Name is the Name that leads us to Christs exaltation , and not to his suffering ; For God exalted him , and then gave him that name , yea he is become a perfect Saviour by his Glorification . What profit had it been to us , if he had not overcome death ? therefore it is said , We seee Iesus crowned with glory and honour , &c. Heb. 2. 9. 3. If this reason be good , then we must bow at the Name Iesus written upon a wall , or in a Booke , or when it is thought of ; for so it will put us in minde of dying as well as when it is heard . Then also we must bow at the name Christ , heard , seene , or thought of ; because this Name doth better put us in minde of dying , than the name Iesus : yea we must bow also more especially when we reade in a Chapter , or heare the sufferings of Christ preached to us ; yea at every breaking of the bread in the Sacrament , or powring out of the wine , we must bow , because Christs death and sufferings are better so notified to us than by the Name Iesus . So that there is no weight in this reason . SECTION VIII . SOme reason thus ; The fulnesse of the Godhead dwels in Christ bodily , Col. 2. 9. Ergo we must bow at the Name Jesus . Answ. I deny the Consequent , for if the fulnes of the Godhead should so dwell in Christ , as that the rest of the Persons were stripped of the Godhead , which is blasphemy once to imagine , there might be some shew for this reason , but the whole fulnes of the Godhead dwels in every Person , in the First and Third as well as in the Second Person , Ioh. 14. 11. But onely here is the difference , that the fulnes of the Godhead dwels in Christ onely bodily , because he onely had a body ordained for him , that he might be a perfect Saviour , Heb. 10. 5. And because he is now glorified in that body . So that there is no reason for that opinion from this place , but if there were a reason in this place , it makes as much for bowing at other titles of Christ , as Iesus , yea rather at the name Christ , which is onely named in the Text ; for the whole fulnesse of the Godhead dwels no more in Iesus than in Christ . But they presse it farther , thus ; Christ man brings us to the Father , and we could never have conceived rightly of the Deitie , but by the humanitie of Christ . I answer . Christ man onely did not bring us to the Father ; but Christ Mediator , God and Man ; and though by Christ we are brought to the right conceiving and true knowledge of God , it is sensles to inferre hence , if the consequent were good , that therefore we must bow solely at the Name Jesus , except they can prove that Jesus brought us to the Father , and not Christ . Some say , that Jesus signifieth Christs Person , but Christ his Office , therefore we must bow rather at the Name Jesus than Christ . I answer , I have proved already , that Iesus signifies the Office of our Saviour as well as Christ , though more summarily , and I affirme againe , that the Name Christ doth every where denote Christs Person , as well as the Name Jesus , and if this distinction abovesaid could be proved true , that Iesus signifieth our Saviours Person , Christ his Office , yet it will be an ill Consequent to affirme , ( if it were necessary to bow at Names , ) that we should bow onely at that Name that signifieth Christ Person , and not at that name that signifies his Office , seeing by his Office he brings us to God , and makes knowne unto us the Father . Therefore this reason is without ground , and without any light from Scripture . The onely consequent that the Scripture gives signification of upon this ground is this : Because Christ brings us to God , and reveales to us the knowledge of the Father , therefore we must pray to the Father in the Name of Christ , but it doth not say , that therefore we must bow at the Name Iesus ; and upon this their ground , it may be as well inferred , that we must pray to the Father by mentioning of the Name Iesus onely , as bow to the Father at the mentioning of this Name onely . CONCLUSION . I will shut up all with this Argument drawn from the Premises . EVery Exposition of a Text , which doth advance the Glory of God , and of Christ , and doth cleere the Truth , without any ambiguitie , and absurditie , is to be preferred before such an exposition , which derogateth from the Glory of God , and of Christ , and produceth many ambiguities , and dangerous absurdities . But this exposition of Phil. 2. 9 , 10. To understand Name above every Name given to Christ , of the Power , Glory , and Dominion of Christ above all creatures , and things , created Powers , Dignities , and Dominions , Gods Name and Power onely excepted , and to understand bowing of every knee in the Name of Jesus , of the subjection of every creature , thing , dominion , and power , to the Glory , Power , and Dominion of the Lord Jesus , advanceth the Glory of God , and of Christ , and cleeres the Truth , without any ambiguitie and absurditie . But on the other side , To expound Name above every Name in the Text , of the advancement of the Name or Title Jesus , either absolutely or relatively , above not onely all created Names , but also above all Divine Names , and Titles ; and secondly , to understand , bowing every knee , of things in heaven , things in earth , and things under the earth , in the Name of Jesus , of bowing of expresse corporall knees , when the Name Iesus is sounded out . These expositions doe obscure the Text , doe deface the Glory of God , and of Christ , and produce many dangerous consequences and absurdities . Therefore the former interpretation of the said Text , is to be preferred before the other , yea is true , when the other is false . The dangerous Consequences , which the second opinion doth produce , are noted in the Premises to be these . 1. In respect of the whole Trinitie . 1. IT confoundeth the Persons of the Trinitie . 2. It will make all Names and Titles of the Trinitie and Deitie , as Lord , God , Christ , Jehovah , Father , Holy Ghost , to bow knees to the Name Jesus . 2. In respect of God the Father . 1. It makes him inferiour to his Sonne , and to bow to his Son . 2. It accuseth him of crueltie and injustice , in appointing such a worship to most of his Creatures , in whom he hath not created Power of performance . 3. It maketh him to regard things of lesse importance , and to neglect the weightier . 3. In respect of God the Sonne . 1. It attributes unto him a Name , which they say ; is above every Name , yet without power and authoritie , making it onely the proper Name Jesus , which others had as well as he . 2. It overthroweth the dutie of the Text , to Angels , Devils , and Reprobates , or else it will make Christ a Saviour to them , yea it will make Christ a Saviour to Hell , sinne , death , and the Grave , which must bow as well as other things , as appeares by the Premises . 3. It deprives Christ of the honour of the most of his creatures , which cannot possibly performe the Text , as they understand it , so that it makes Christ Lord but of a few of the Creatures , who is Lord of all . 4. For those that can performe it , it gives to Christ the honour onely of one part of the body , when he will be honoured with the whole body and soule , so that it makes him Lord but of the knee onely . 5. It gives him this honour but one day in the weeke ordinarily , and that but now and then in that day , and but in one place ordinarily , when he will be served at all times and places . So that it makes Christ Lord but for the space of a few minutes in one day of the weeke , and that but in one place . 6. It depriveth Christ of his true Subjects , and forceth upon him the members of Antichrist . 7. It depriveth Christ of his honour and glory at the great day of Judgement , and makes his Kingdome in the height of it to be extreamly ridiculous . 8. It advanceth the Sonne above the Father . 9. It giveth greater honour to the Sonne , than to the Father , and so maketh inequalitie between the Persons of the Trinitie . 10. It attributeth our salvation either to the bare Name Jesus , and so it is flat Idolatry , or else it divideth Christ from himselfe , making Jesus and Christ two Persons , and from Jehovah making him not God , or above God , and so it is flat blasphemy . 4. In respect of God the Holy Ghost . 1. It makes him inferiour to the Second Person . 2. It brings his worke into bondage at the will of man , yea sometimes of vile men . 5. Concerning the Church . It gives her authoritie over Gods Word . 6. Concerning our selves . 1. It brings us into bondage , by making us to performe Gods worship at every mans pleasure , and so it enthralls Gods worship to every mans will . 2. It makes the Church a perpetuall prison , and the bowing of the knee never to be ended . 3. It makes us to respect our owne benefit more than Gods Glory . 4. It makes us to serve Christ more corruptly than Devils and Reprobates . 5. It will make the Saints at the day of Judgement worse than Idolaters . These dangerous , and for the most part , blasphemous Consequences , besides many other sensles absurdities doe necessarily arise from this opinion , therefore it is insufferable and not to be endured . ERRATA . PAge 1. line 22. reade Names . pag. 2. li. 10. read Names . pag. 3. li. 17. read apposition . lin. 37. reade parentes . lin. 40. read scivit . pag. 7. lin. 7. reade Names . lin. 17. read to the Glory of which Kingdome . lin. 28. reade in the inheriting . pag. 16. lin. 32. read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Laus Deo. FINIS . Notes, typically marginal, from the original text Notes for div A42751e-320 a If the Text may be overthrowne by a Law made by the Creature , Then , seeing that Devils & Reprobates must fulfill the Text by suffering their utter destruction , as I shall afterwards make manifest , then if these be wise they will make a Law to save themselves from it . b The times altered too suddenly upon them . c Eccl. Pol. lib. 5. sect. 30. d Master Page saith something to this purpose , Iustification of bowing , pag. 7. e All Expositors hold , that this Text doth denote Christs Kingdome . f A damnable opiniō to make the honour of Christ , as he is King of Kings and Lord of Lords , who by his death overthrew all ceremonies , to be but a Ceremony , & arbitrary also at mans will . I know no heresie either old or new , of a more fearfull consequence than this opinion . g The Canon makes not plainly for it , whatsoever the Canon-makers intended . h These men deale with the Text as little Children doe with Babies , who when they have done playing with them , throw them away : So they , when they have done playing with this Text , and may not be suffered any longer to mocke Christ by it , then they will throw it away . i I have heard of some that have wished that those knees might rot that would not bow at the Name Jesus . Much like the words of Bish. Andrewes on Phil. 2. 9. who saith , that that knee which will not bow at that Name , shall be smitten with somwhat , that it shall not be able . k If so why would not he suffer one of his Parish to partake of the Conference , who came to his house in the midst of it , and earnestly desired it . l His reasons were onely the three first , noted in the Second part of my Booke , and there thou maist reade my Answers . m Part. 1. Sect. 8. Argu. 1. n I testifie to the world , that I wrong him not , but can shew it from his own hand , which opinion neither himselfe nor the wit of any man can ever make good . o A strange thing that a Divine so greatly studied in the Point , beyond other Divines of the other opiniō , should refuse to stand up for his opinion when it is opposed . Notes for div A42751e-3420 Name above every Name , what it is not . * Sermon on Phil. 2. 9 , 10. * Iustification of vowing , Pag. 49. * Catechis . Pag. 196. Name above every Name , what it is . Calvin on Heb. 1. 2. On Phil. 2. 9 , 10. In his work . Pag. 245 , 246. Bowing every knee , what it is not . Isa. 35. 3. Vindicationi of the second Commandement . Pag. 72. * In his Works Pag. 245. In his Answer to Sanders demonstration concerning Antichrist . * In his Works Pag. 245. Zanchius de Scripturâ , Pag. 422. Aug. de Doctrinâ Christianâ . * 1 Cor. 15. 26. * Rev. 20. 13. * Serm. on Phil. 2. 9 , 10. * Page 48. * Iustification of Bowing , Pag. 95. & alibi . * Regnii Christi crescit in dies , perfectio vero non constabit ante ultimum diem . Calv. in Phil. 2. 9 , 10. Affirmanti incumbit probatio . On Phil. 2. 9 , 10. Bish Babington in his Works , Pag. 246. * The bowing which the Saints shall performe at the day of Iudgement , is their perfection , for then the image of God shall be perfectly restored to them . Hence it will follow , that if bowing at the Name Iesus be that bowing , seeing the Saints in this life must strive toward perfection , that all their striving must be , how to make the fairest Cursies at the Name Jesus . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} inquam i. ● . pari eodem planè honore , quo & omnes patrem honorant , & paulo ante . Quibus aequalis imo modis omnibus idem , debetur honor . Zanchius de tribus Elohim parte priore . l. 4. c. 2. p. 93. Page Iustification of bowing * Surely Devils and reprobates will be beholding to these men , if they can make their opinion good , for unlesse they should fulfill the Text they should not be damned , and they have no canon to make them to doe it , and they are very fooles if they will make a Canon t● damne th●●●selves . * A mightie purchase indeed Christ shall have obtained by this exposition , after his extream humiliation and suffering , to have nothing but a ceremony done him at the mention of his Name , as these men call it , & distinguish it from a substantiall and necessary duty . Page Iustification of bowing . pag. 6. 7. If it be a ceremony to us , it is also a ceremony to all the creatures : no marvaile then if these men affect ceremonies so much , seeing they by their doctrine doe make every creature , yea all Angels and glorified Saints , to be altogether in practising a Ceremony . * If a ceremony be the sole honour due to Christ by this Text , & done him onely generally by such as these , surely then God hath highly advanced his Sonne to a very great purpose . 2 Thes. 1. 7. Rom. 8. 22. * Seeing these men hold it not necessary to obey the Text , but by direction of a Canon . I wonder what they will doe for a Canon to command the Ceremony at the day of Iudgement . Mat. 5. 18. Hos. 11. 1. Mat. 2. 23. Mich. 5. 2. Psal. 22. 18. Num. 9. 12. Mat. 18. 7. On Phil. 2. 9 , 10. * See Master Gurnay Vindication of the second Commandement , from Pag. 54. to 107. Gen. 41. 43. Gen. 33. 3. 2 Sam. 18. 28. 1 King. 1. 16. * Eccl. Polit. li. 5. sect. 30. * Page justification of bowing , P. 4. * Though they have no fast footing upon either . Notes for div A42751e-17280 * There is a great difference between these 2 phrases , In the name of Iesus , which is the Power of Jesus , and at the Name , or appellation Iesus , as there is between these two , In the Name of the King , that is , the Kings authoritie , and at the Name King . Zanchius on Phil. 2. 9. Page Iustification of bowing , pag. 42. Page Iustification of bowing Pag. 42. & alibi . Workes , Pag. 245. Iustification of bowing , p. 47. Sermon on Phil. 2. Catechis . P. 202. Page justification of bowing , pag. 48. Answer to a Reply , P. 157. Quicquid convenit tali , quatenus tali , convenit omni tali . Notes for div A42751e-26590 Part 1. Sect. 9. Part. 1. Sect. 1. Part 2. Sect. 3. Part 1. Sect. 10. Part 1. Sect. 13. Part 1. Sect. 12. Part 2. Sect. 5. Part 1. Sect. 12 Part 1. Sect. 12 Part 1. Sect. 12. Part 1 Sect. 12. Part 1. Sect. 12 Part 2. Sect. 3. Part 1 Sect 9. Part 2. Sect. 3. Part 2. Sect. 3. Part 1 Sect. 11 Part 1. Sect. 11. Part 1. Sect. 11. Part 1. Sect. 11. Part. 2. Sect. 6. Part 1. Sect. 8 , Part 2. Sect , 6. 
A20465	----	Certain reasons of a private Christian against conformitie to kneeling in the very act of receiving the Lords Supper. By Tho: Dighton Gent Dighton, Thomas. 1618 Approx. 254 KB of XML-encoded text transcribed from 82 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A20465 STC 6876 ESTC S118440 99853647 99853647 19040 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20465) Transcribed from: (Early English Books Online ; image set 19040) Images scanned from microfilm: (Early English books, 1475-1640 ; 1200:09) Certain reasons of a private Christian against conformitie to kneeling in the very act of receiving the Lords Supper. By Tho: Dighton Gent Dighton, Thomas. [18], 93, 92-143 p. W. Brewster], [Leiden : Anno 1618. Place of publication and printer's name from STC. "To the Church of Great Brittaine" has caption title on H7v. Pages 92, 93 repeated in number only; text unaffected. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Posture in worship -- Early works to 1800. 2006-09 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2008-07 Taryn Hakala Sampled and proofread 2008-07 Taryn Hakala Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion CERTAIN REASONS OF A PRIVATE CHRISTIAN AGAINST CONformitie to kneeling in the very act of receiving the Lords Supper . By Tho : Dighton Gent. GAL. 6. 9. Let us not be weary of wel-doing ; for in due season we shall reape if we faint not . Anno 1618. TO AL PRIVATE CHRISTIANS VNfaignedly desiring to serue the Lord Christ , and preparing themselues , gird up the loines of their mind , & wait for his appearing , grace and peace be multiplied for euer . BRETHREN , hearing what paines and labour many of your reverend and learned Pastors ( who sometimes were otherwise minded ) doe lately vndertake in many places , by their publick teaching and example , by their priuate conference , and all other meanes possible , to perswade to conformitie ; I am bold ( lest they should reioyce in your flesh ) to present this my poore mite vnto your godly consideration , as casting it into our Lords Treasurie , most humbly beseeching those that are rich in grace , and haue siluer , gold , and precious stones conferred vpon them , to offer them freely and seasonably for the seruice of his Sanctuary , euen to build vp the decayed places of the gates , barres , and walles of the most holy Citty . Alwayes prouided , that nothing be done confusedly , or at a very venture ; vpon the warrant of no ill meaning , or a supposed liberty , as if it had been sufficient to bring wood and timber , stone and morter , and all other needfull prouision in all abundance , of any kinde or fashion , length , bredth , thicknesse or temper , even as the most learned and wise of those times thought meet , and not to haue every thing fitted and prepared by the Lords owne direction , so as there may need neither axe nor hammer , nor any toole of Iron to be heard to reform and amend the same ; but if any thing be not well , to put to or take from as occasion shall require : No , no , all Gods outward worship , and publicke or divine seruice , must in every part and ceremony or gesture thereof , bee so pure and free from all kinde of mixture of any humane invention , as all things of the very least moment whatsoever , being directly ordered according to the patterne shewed in the Mount of Gods holy word , every beleeuing heart may reioyce at the most comely order and holy beauty of Gods own Ordinances , and adiudge it high presumption to tender any innovation by farre-fetcht devices and novelties , or some old Tradition , or worme-eaten Ceremony , full of incertainty , to the direct disabling of the all-sufficient truth , and offence of tender consciences . In all humilitie therefore labour to be able to giue good and sound reasons why you dare not conforme to the questioned gesture and ceremonies , nor to any thing else which is not within the compasse of the most vn-erring patterne , the holy word of the all-commanding God , and bee sure to build your refusall safely upon the rocke , and not upon the sand ; vpon the commandement of Christ , and not upon your owne humours , or any mens iudgement and practise , be they never so learned , zealous and holy : yea , in whatsoever you haue not Gods word for your warrant ( Thus saith the Lord , thus did our Lord , or the Lord never tequired this at our hands ) therein submit your selues lovingly and peaceably , yea most readily to them that are over you in the Lord. And in any case nourish not that most pestilent humour of that man of Sinne , a delight in opposition to superioritie , but in all humility , in matters that are but meerely grounded on opinion , and not on the Scriptures , thinke better of other mens iudgements then your owne : for God giues no saving grace but to the humble , to the humble in deed , not to the humble in shew . Get this vertue therefore my brethren , for then the yooke of Christ , which now you are to draw in , will be most easie and without griefe ; and his burden , part whereof you are presently to beare , light and full of comfort : yea , though you be made the gazing-stockes of the world , and be hated and scorned of all men , as the very off-scouring of the earth , for bearing witnesse to this part of the truth , yet shall you by humility bee inabled with much cheerefulnesse and spirituall consolations , to endure all things , and to suffer all things ; yea , consider I pray you , that the very true and most direct way to reigne with Christ hereafter , is of necessitie to suffer for him in this evill world ; and to suffer for any part of the truth in Gods worship , is to suffer for Christ . Beleeue it therefore as verily as you doe any other thing , that God hath purposely predestinated you to these particular trials , euen in every circumstance and instrument thereof . Seeing then you must drink of this Cup , pray heartily that his name may be glorified , and then what matters it though wee be despised , disgraced , scorned and derided , so long as our Lord and master may haue honour thereby ? Will not every true hearted subiect suffer and endure any paines , trauell , or losse of goods and life for his King and Soueraignes sake , yea and that most cheerefully with a manly and valiant courage ? And shall not we much more doe the like for the King of Kings , who hath done and suffered a hundred thousand of millions more for vs ? he lost not an eye , a hand , or a foot for vs , but was content to giue his whole body and soule also , yea he spared not his whole person for vs , and that also when we were his enemies ; he suffered disgrace , not onely before the Princes , but all manner of contempt by the vilest , and of torment by the cruellest , yea and the most grievous paines that the fierce wrath of God in all extremity of his iustice , could possibly inflict upon his soule and body . Doe you think he hath forgotten these things ? No my deere brethren , in that hee suffered and was tempted , , he is able to succour them that are tempted ; yea assure your selues he puts euery one of your teares into his own bottle , obserues every hidden device and close practise of your adversaries , keepes a Register ( not to be corrupted ) of every word , presentment , information or certificate , that is made , signed , put up , exhibited or uttered against you , and sets downe also every disgrace and contempt that is cast vpon you , and keeps a iust reckoning of every penny for fees that is exhausted from you for exactions , excommunications , absolutions , and of whatsoeuer other open or under-hand proceedings practised against you , and will assuredly call to iudgement both you and all your aduersaries , and backe or hollow friends , euery one to giue a particular and most strict account of all these things , and to them that haue done well herein , hee will giue everlasting life and glory ; but they that haue done ill and unconscionably , rather serving the time then the Lord , shall certainly goe into eternall fire . Gird vp therefore the loynes of your minde , and feare not them that haue onely power to imprison your bodies , and take away your goods or liues , let neither their perswasions nor threatnings cause you to conforme to errour ( of which nature is every thing not warranted by the word of truth ) but feare him , who when hee hath done as much as they possibly can , is able also to cast body and soule into hell fire , Christ saith vnto vs all , Him feare , even feare to do any thing in his worship & seruice , but what you haue good warant for , under his hand and seale in the sacred Scriptures that he will not be offended at it , but acceptably receiue it at your hands , and so blesse the use thereof unto your soules . For else ( at the very best that can bee sayd for it ) is not this directly to tempt the Lord , and to dare him to his face , when in his publick worship wee dare doe some things of speciall note , which hee most carefully obserues , and that before his face and most assured presence , yet onely upon the Canons or perswasions of sinfull men not consulting with the word whether God will be pleased or offended therewith or no ? There is difference ( I confesse ) betwixt that which the Lord hath expresly forbidden , and that which he hath not directly nor by any good consequent commanded , but yet it is onely secundum magis & minus , to conform to the latter is to do wickedly , but to subscribe to the other , is to become abhominable . Therefore in such cases of extremity , the chusing of the lesse sinne may very well argue a most wise and carnall discretion , but not any honest heart or sincere affection . You know brethren , that in the begining the Lord put an everlasting enmitie betwixt the seed of the Woman and the seed of the Serpent , distinguished afterwards into the Citty or Kingdom of God , where himselfe is pleased to dwell as supreame Lord and King peramount , ruling & governing his people especially in his owne service ) by his owne Spirit according to his owne Lawes in his owne Word ; and into the Synagogue of Sathan , where he also sits upon a Royall throne ( indeed not in his owne likenesse , but most exactly trickt vp and transformed into the similitude of an Angel of light ) teaching by his seruants many things , commendable by the light of nature , yea and commanding with great authority ( of all possible learning , reason , discretion , wisedome and Philosophicall vnderstanding , garnished with the pretious ornaments of most admirable Oratory ) many diuine and excellent truths of the word , but enterlacing ever and anon some doctrines of darknesse , yet very covertly , alwayes in outward shew for holy ends and godly purposes , and never vndertaken but upon most graue and good advice , yea very learned , sound , and divine deliberation , renouncing the Divell ( forsooth ) most directly and professedly , out upon him naughty meat , what did ever any body meane to bestow the sealding and plucking of him , the very savour or sent of him is death irrecoverable ; but retaining the broth wherein he was sodden , or the principall brewisse , or some speciall part thereof , oh it is very good and most wholesome diet indeed , ( the holy father his benedicite light upon them that saved it , for else all the fat had been in the fire ) yea I tell you this with good houshold bread is even Angels food , ( full glad would they be the proudest of them to lick their lips after the leavings of it ) though indeed every common understanding cannot diue into the deepe mystery thereof : Separating from and quite banishing for euer and a day , the grosser doctrines of Popery , the reall presence , praying to the Saints departed , the supremacy of the Apostolike Sea , and such like , fie for shame , that any body should so much as once name them , seeing without all question they are most damnable , and came verily from hell ; but yet retaining diuers gestures and ceremonies thereto appropriated , and thereby first begotten , oh here be many rare bits and sweet morsels , euen admirable and most excellent uses of , such as the Holy Ghost could never for his life foresee or thinke of , and therefore indeed it never came into the minde of the Lord to require them , euen because he did not prouidently enough consider what decency and comelinesse , what vnity and much other vndiscerned goodnesse their generall conformity would instantly produce . For seeing the Diuels to deceiue the world with greater ease , and to be more free from suspition , will put upon them the likenesse of Gods holy Angels , why should not these againe to bee revenged on their enemies , transforme themselues into the likenesse of Diuels , by conforming to some of their ceremonies , that so more powerfully they might draw the seruants of Sathan vnto God ? What if the damned crue were guld a little , and some other fooles made faine a while , yet were not this an admirable peece of seruice , and do they not deserue all the packe of them to be hangd up , yea by the very heeles , that will not subscribe to the lawfulnesse hereof ? All which premisses being most grauely pondered , and carefully considered , certaine nice and nimble wits , of a very deepe diuing reach , and most high soaring humour , are lately risen vp , and now growen full ripe , who haue vndertaken , not to dispatch all the labours of Hercules in one houre , nor by their sweet melody to make the wilde beasts , the sea hideous monsters , the fell fowles of heaven , and all the huge mountaines of the earth in one instant to bee silent , and at a trice to conforme to their measures of most indifferent mildnesse ; but with great facilitie ( though it be a very strange wonder I tell you , yet do not thinke it incredible ) to reconcile euen these two so contrary seeds , and by divine appointment directly opposite Citties , ( O what a blessing are these peace-makers worthy to haue ? ) for the speedier and more safe accomplishment whereof , they haue most wisely provided and discouered to all our horizon ; the full perfection of their so learned sufficiency , for they haue most strongly builded and highly erected ( euen in the very aire ) a very great , yea without all question the goodliest castle that euer mortall eye beheld , called Saint Neuter-hall , or as the base vulgar speak . Newt-hall , which is furnished with all store of every kinde of warlicke munition either for offence or defence , so that by the place it is inaccessable , and by the power of it utterly impregnable , ( all their aduersaries may cast their caps at it ) the constituted Regent hereof is a most sage and honourable graue person , Lorded out of their owne loynes , one Grando , Magnifico , Cavileiro , Segnioro Indifferento , whose colours vnder the conduct of two great commanders they haue made full ( not a man missing I warrant you ) with most able followers of an invincible temper , and indefatigable constitution , neither hot nor cold , neither flesh nor spirit , but indifferently disposed ( I do not say for God or the Divell , but ) as times and occasions do best serue for their purposes . Now this is the man , and these bee his forces and arguments my brethren , that make strongest head against you : hee perhaps will faigne hypocritically , that hee is at vtter defiance with all the seed of the Serpent , and would not for a world be a meanes to perswade you to conforme to any of his damnable devices , no not in the least circumstance whatsoever , because they all come from one root , and flow from the same fountaine ; and to make this good , he will not sticke by Drum and Trumpet to proclaime open and intestine warres against all their damnable courses and dissembling proceedings ; yea , to giue you full satisfaction , hee will take his corporall oath that his iudgement is directly contrary to them , though for some speciall considerations him thereunto moving , his practise in outward shew carries some image or resemblance of them : yea and at the very worst he protests to take neither part , but being of a most quiet and peaceable disposition , too too unwilling to disturbe the rest and ease of the Church in which he was bred and liues , but rather to bee conformable to the times , he pretends onely to stand indifferently minded , and equally disposed till matters be setled , and in the meane season looke which way the most take , he will encline , presuming they are absolutely in the right ; yet trust him not my brethren , for he that is not with Christ , will easily be hired by this great mans two gallant commanders knight marshall Feare , and Lord generall Favour ( men of exceeding prowesse , and great experience ) to take Armes against Christ ; yea all that are not professed and publick friends to the Citty of God , wil be content ( under pretence of preserving the Churches peace ) at their request secretly to labour , and underhand closely , yea most strongly to practise for Sathans Synagogue , and when time and opportunity serues to shew forth yea openly to professe their dissembled malice . In the meane season learned subtilty , and great shewes of peaceable honesty , do but quite cover over grosse deformity , and most cleanly conceale vile and abhominable hypocrisie . Stand fast therefore and quit your selues like men , take unto you the whole armour of God , but in any case beware of the weapons of the Synagogue , Excellency of words , entising speeches of mans wisedome , and the wisedome of this world , which will , seeme most learnedly and fully to giue any man sufficient satisfaction , if he tie not himselfe precisely to the word of God : for they haue in them as intising allurements hereunto , as any beautifull harlot in the world . Looke you therefore unto Iesus Christ our Lord , who is the authour and finisher of our faith , and of all the meanes substantiall or ceremoniall thereof , or any way circumstantially conducent thereunto , and is gone up on high , and given gifts unto men , according to his word , even whatsoeuer in calling , in doctrine , in ceremony , or in gesture is to be conformed unto : he is gone I say to prepare a kingdom and an eternall weight of glory to bestow upon every one of his Cittizes , who haue fought the good fight of faith , such honour shall all his Saints haue in the very presence and sight of all your Synagoguish aduersaries that now so molest and trouble you , who standing neither on the right hand nor on the left , but aloofe off in their ayrie Castle , even indifferently disposed betwixt both , shall finde to their cost , that whosoever is not in the right is verily in the wrong ( be it doctrine or gesture ) and not being of the Citty of God , is certainly for the Synagogue of Sathan ( be it for calling or ceremony ) and he that is not directly for the truth so farre as he sees , is ( at the very best ) indifferently for errour and falsehood : yea and therefore whatsoever they pretend , all that loue not the Sheepe of Christ , but woorry his Lambs , and persecute his seruants , shall haue their full portion with the filthy goats . And as for my Lord Indifferent , who will not loose his present wages of unrighteousnesse for the most assured hope of future glory , vnlesse his honour very nimbly bestirre himselfe , and retire quickely into the old , or some new erected Purgatory ; ten thousand to one , his portion will be fearfull in the euerflaming furnace , though now for the present he triumphes and makes a most glorious florish . Looke therefore my brethren to the last end of these things , and then shall you never doe amisse . Now the God of peace , who will shortly send our Lord Iesus to make triall of every mans worke , preserue and keepe you , and make you wise according unto godlinesse , that you may discerne things that differ , and so be of one minde and of one practise , and so may haue peace , not with the world , for all that will liue godly , and conforme onely to him , must haue tribulation therein ; but with God , and amongst your selues having your consciences pure within , and liues outwardly unspotted in the world , for nothing is availeable but a new creature , godlinesse is the morter whereby the house of God is builded : all the gifts of Art and nature without this , do pull downe and not set vp ; yea , though they haue both zeale and knowledge . I beseech you therefore let this be well tempered before any stone be layd , and then may we safely fall to building , yea then shall the worke prosper in our hands , let Tobiah , Shamballet , and all the dissembling enemies of the truth doe what they can . Therefore my brethren , whatsoever in the worship of God , helpes not by his owne appoyntment unto holinesse , cannot possibly be of Christ . For is it not the fruit of the Spirit ? ( if it be conformed unto ) then must it needs be a fruit of the flesh , and therefore lusteth ( though perhaps closely and secretly , yet most naturally and constantly ) against the spirit , for these two ever were , are , and will be contrary one to the other : yea all the Lord Indifferents in the world with all their learned trickes , and artificiall devices , can never reconcile them . Keepe that therefore which by the faithfull ministery of our godly and zealous pastours hath been committed to you , take heed of curious , vaine , and unmortified spirits , nimblenesse of wit is no helpe to sanctification of the spirit . Seeing then you know the truth of the things in question , beware lest yee also be ●lucked away with the bewitching errours of them that are carnally minded , and so by little & little , conforming first to this , then to that , at length by degrees you fall from your former stedfastnes , rather striue to grow in grace , and in the knowledge of our Lord Iesus Christ , by cleaving more and more to Gods owne ordinances , and hating more and more all humane Inventions as most vaine devices and false wayes . Conforme therefore to nothing in Gods publicke worship , but what is revealed in the word , which if you desire to know , seeke and you shall finde , knocke and it shall be opened unto you , for to him that hath and useth it well , more shall be given , yea he shall haue abundance . Decline not therefore , hide not your knowledge , or any other Talent upon any cause or consideration , seeme it never so reasonable , but abstaine from all things wherein there is any appearance or likenesse of evill ; ye 〈…〉 forme to nothing , be it gesture , action , or ceremony in Gods publicke worship , ( if it be not the commandement of Christ ) which hath any resemblance of Idolatry in it , though the Idolatry it selfe be sent packing , for verily such inventions haue in them ( though purified never so often ) an Idolatheous disposition . Haue you no fellowship therefore with them : and so I pray that the peace of God may be with you all that are in Christ Iesus . Now unto him that is able to keepe you that you fall not in these times of triall , and to present you faultlesse before the presence of of his glory , with ioyes unspeakeable and glorious , even to God onely wise , bee glory and maiesty , dominion , and power both now and for evermore , Amen . T. D. CERTAIN REASONS OF APRIVATE Christian against Conformitie to keeling in the very act of Receiving the Lords Supper . THE Eternall sonne of God our blessed Lord spake alwaies to his church euen from the beginning and directed all his seruants for their manner of worship as well outward as inward , even to the fathers before the flood , to the Patriarks , Prophetts and holy men of God after , and this he did in diuers and sundry manners , but now since his comming in the flesh he hath tyed all Churches and all persons that desire to haue eternall life to the sole direction of his word , which is his owne and onely personall voyce and doth testifie of him whatsoever is profitable for the Church to conforme vnto , either for doctrine or gouernment , or for whatsoeuer else that is any way or in any degree helpfull vnto godlinesse , for this and this onely is the immortall seede or the seede of immortalitie , all other doctrins for any Religious vses raised els where , are meerly mortall , or seeds of death and therefore vtterly vncapable of any good vse in the publicke worship of God. Seing then we must wholy and onely depend vpon the scriptures for direction in all the actions of Gods publick worship , which are to be conformed unto , let us in these controversies about kneeling in the very act of receaving the Lords supper , & whatsoever else is in question being of Religious use , diligently give heed , to the things wee haue heard and learned therein , being truely or evidently grounded thereon , and by no means approove in any degree of any thing else , for that will make us one time or other , in one thing or other to run out and fall from our first love yea doe what possibly we can to decline & scatter . Harken therefore to that which the Lord Iesus himselfe did purposely speake in this his own voice concerning this very point . I thanke thee ô father Lord of heauen and earth because thou hast hid these things from the wise & hast opened or ( as Luk renders it ) revealed them to babes , euen so father because it so pleased thee . VVhence he gives all his ●ervants plainly to understand , that all the wit , learning , discretion , experience , and Iudgement in the whole world is not possibly able to find out the mysteries of Religion , or to determine with what ceremonies , actions , & gestures Gods publick worship & service is to be performed , no though they be Rabbies & Doctors or the most absolute teachers in Israel , but that this is a speciall & peculiar priviledge or grace treasured up in the word and reserved purposely for such persons as will dig and search for it and rather desire and labor to have dominion over all their known corruptions and so to bee glorious within then to exercise any outward glorious & pompous domination in the world , for those that rest them selves and depend on Gods holy & own ordinances , shall have their hearts or understanding thereby opened or inlightned & so made able to know the hope of their calling , the riches of the glorious inheritance of the saints & the exceeding greatnes of Gods power towards al which beleeue , but those that depend upon the wisdom and learning of men can not possibly attain hereunto ; because Gods own ordinances , ( though they do enjoy them , yet ) are not esteemed of them further then the excellēcy of the outward gifts therin give cōtent to their senses ; for though they heare yet they will not do or obey , & all such bee they never so wise and learned are in the flesh and therefore , cannot possibly please God , but those in whom the Spirit of God doth dwell shal be enlightned and made able to discerne all things , which the other , though of never so great learning , & most admirable parts having even the very spirit of the world , in them , can not do , because they have but mans wisdom , & that perceiveth not the things of God , nay they are foolishnes unto him , here , therefore for distinction sake and that every one might iudge his own heart whether he be of that number to whom God hath revealed these things or no , our Saviour cals them Babes , not in sanctification of life and power of Gods spirit , but in their sence & feeling being privy to their manifold weaknesses & ignorances , & therfore in all humblenes of mind and meeknes of spirit they renounce their owne wisedom , and submit themselves to the word of God ; as also being in the accompt & esteeme of the world , when they are compared with those that be contrary minded , no better then very Babes , even base & contemptible persons not worthy so much as to carry their books after them , & yet these are the people and thus must they find themselves quallified , men , women or children , whom Christ hath chosen to Reveale his holy and divine mysteries unto . So that howsoever learning and wisdom are highly to bee reverenced as being very excellent gifts of God ordeyned for special helps in the ministerie of the Church both for the finding out of the truth , & also for the deviding of it aright ( therefore they that despise them cannot bee of God , yet many times men of Belial doe enjoy them , even false Prophets & profane preachers who are many of them of most excellent parts , so that from this place , it is most evident , that very often and not unusually , learned and wise , grave and understanding men , yea famous and of principall note , even Chiefe Rulers and principall pillars in the Churches of Christ , having as much in them for all manner of learning in humanity , in divinitie , and in whatsoever as nature and industrie can possibly attaine unto are ( notwithstanding all this & more then this , if more can be ) teachers , defenders maintainers of many grosse and horrible errors yea vise and damnable heresies , which yet Babes do separate and fly from , if any be pleased to restraine these words of Christ to the doctrines of faith and Iustificatiō ( though every branch haue intrest in the priviledges of the tree ) I wil not contend about it , but onely presuming on their patience be bould to conclude that if such worthy and reverent men euen masters in in Israel may not simply bee relied on , or trusted unto , in those great things of the Law. VVherein they are most exercised and take greatest paines , much more probable it is that they may erre in matters of ceremony which they count triviall , and therefore do not halfe so carefullie look into , so that undeniably it follows , that it is no sufficient argumēt to bind the consciences of Christians to conform to this or that gesture in Gods worship because many grave and learned divines doe hold it indifferent and lawful , yea ( as the cause standeth ) most fit and convenient : seing as wise , reverend , and learned as they are , have donne as much for most horrible errors , as the doctrine of Purgatory , Freewill , merit ; yea & that most damnable heresie of depriving of Princes . Neither is it any disparagement to the trueth , because those that professe it , and will not betray it , to conforme to error ( even mens meere devices ) are but Bibes , some of them ministers and perhaps preachers , but of no Reputation or account in the world ) seing these , yea these onely do see and beleeve the trueth when it is hid from the wise and men of understanding . Vnlesse therefore those Reverent and learned persons ( the patrons of conformity ) doe make it apparant , that they ground their perswasions & practise not barely ( though in seeming most strongly upon wit and reason , antiquity wisdom or learning , but soundly and evidently upon the word of God , there is no force to move or bind the conscience in all their arguments or reasons whatsoever , yea much rather and more safely they are at the very best ) to be but esteemed of that number from whom the Lord hath as yet hidden these things . In this case therefore , that most excellent and primcely saying of his majestie concerning his lawes may verie fitlie in my vnderstanding be vsed , that speciall care is to be had to purge them from two corruptions Incerteintie and Noueltie . For if our church gouernment or lawes ecclesiastical were freed from these , that we might be certaine which are the true callings and which be the true ceremonies , then let all peruerse , and froward spirites , that upon meere peevishnes or other refractarie humor will not conforme and subscribe , be irreuocably adiudged vtterly vnworthie the gratious protection of so singular a souerainty . But surely if in his most princely care to settle his subiects estates , and to prevent the miseries of endles & impouerishing suits , he truly foresees the absolute necessitie of reforming these two corruptions in the Ciuill government ; Lett our lamentation finde fauour in his eares who are daily subiect to be most violencly traduced , scornfully intreated and verie greevously fined , even in the triple valew of our whole personall estates , yea and to be perpetually imprisoned without baile or main prise , onely because wee dare not in Gods publicke worship conforme vnto mens Inventions , nor bowe downe vnto these devowring Cankers that do secretly consume the speciall and most principall ministeriall members of the Churches of Christ , yea and haue hitherto fed vpon and are much strengthned or confirmed , by euerie remedie which hath beene applied for their cure or remouall , for if religion , or the outward parte thereof consisting in Religious rites be subiect to these two Corruptions : Alas how can poore Christians with any comfort or assurance of faith , order their outward serving of God seing they haue no certeine rule for their actions , gestures , & Ceremonies therein and appropriated thereunto , but must either forsake the felowshippe of the Churches , or conforme to the orders , canons and directions which the Ecclesiasticall gouernors in euerie age successiuely shall in their wisedome and discretion thinke to be most fit for the times , and meet or conuenient for the occasions . Are not the outward actions and ceremonies ordained by the Lord him selfe for his publicke worship , most certaine seales , and assured evidences of his verie true and essentiall presence hath our holy faith any other help from the sences but by this means : and do not all they that hinder the magistrate from establishing them , say unto God departe from vs wee will none of these thy waies ? and from the contrarie , are not the Inventions or traditions of men established in Gods outward worship infallible evidences , and vnerring testimonies of the real presence of Sathan and do not they then that hinder the magistrate from casting them out fall down and worship him . The Reverent Bishops in King Edwards dayes , and all the first times of the most famous and blessed Qu. Eliz. of holy and verlasting memory held it necessarie that the Ancient and primitive discipline should bee restored and therefore these controverted ceremonies to be onely for a time retained , as by the publick decree of the whole state more at large doth appeare ( which blessed be God , is most religiously by our dread and soveraine Lord still retained and kept in force . ) Now the most learned & grave Bishops of this age professe , that the King and state shall commit a greevous sin against the Lord if they do remooue any one of these things in question whatsoever , and their Reason is undeniable , if they can make it good , viz. because they are every one of them ordeyned by God , for so much directly doth their Iure divino and no Ceremony no Bishop being put together necessarily imply . Now let our adversaries search all the the reporrs of the Common lawes , and see if it bee possible to find any one case so full of contradiction and manifest Incertainty for suppose the next succession of these seas ( a thing I tell your greatly to be feared ) shall think it fit upon certaine good causes and considerations , to bring in Images into our churches , pressing only the old pretence ornamenti gratia , and the crosse into the Lords supper for Reverence , spittle and salte into Baptisme only for significancy and mysterie , where shal Incertainty have an end , unlesse of absolute necessity an unerring power be established , for whose safe foundation they have in these things most wisely provided ; for can any doubtful matter possibly bee of Faith , & may any thing of religious use which is not of faith be conformed vnto in the worship of God ? and can any thing of this nature have certainty for the lawfulnes of it , unlesse it bee evidently warranted by the word of God ? I conclude therefore that to conforme to any thing of religious use , which is not commanded in the word of God , or ( which is all one ) truely grounded thereon and so warranted thereby , is to conforme to meere Incertainty & Novelty , even to I know not what , which at the very best must needs be an ignorant worship a gesture at Random and a ceremony at all a very venture ; And if it be sin to vse Idle words in our ordinary talke , and if those civill workes of our callings ( be they gestures or other actions ) if they be vnfruitfull , not sauouring of the spirit of Christ , are to be esteemed , even the least of them in their degree , meere workes of Darknes ; must it not needs followe even by infinite degrees that much more , it is horrible iniquite to conform to or vse idle words or gestures not comely in the most special presence of our most holy God , even when wee are at his owne holy table ; and is not euerie thing Rash , hastie , Idle & uncomely which is not warranted by the word of God ? must not the heart be prepared before the body or any part thereof can bring forth any word action or gesture which is good , and can the heart possibly bee prepared any way but by conforming to the spirit of God according to the scriptures ? yea is not every other conformitie parcell of that Evill treasure ? Incertainty therefore and Novelty are very evill yea most deadly corruptions and being thus iustified in the publick worship of God , will corrupt and eate into all the civill procedings of the state whatsoever . If then it bee subiect to his non fuit sic ab initio , though it be of never so great antiquity , yea therin may be coryval with the real presence and though the ordeyners thereof and pleaders for it had all the wit and learning of whole universities and the most absolute wisdom of a nationall Synode , yet hee that could not erre hath adjudged it to bee a meare Novilty , was it not so from the beginning of the sacrament , did this gesture or these ceremonies , creepe into the worship of God , after the Apostolicall times mentioned in the scripture ? then with out all question though all the learned men in the whole world , hold it and them lawfull , yet it is a Novelty and they meere and idle Incerteinties , for nullum tempus occurrit Regi , wherefore as our said soveraine Lord and most learned King sayd to the grave and learned Iudges of the land , Remember you are no makers of law , but interpreters of the Law , according to the true sence thereof ; even so I beseech al godly pastors and learned divines ( if they sincerely desire to build up the house of God and not to breake down the carved work thereof with axes and hammers ) bee pleased to remember that they are not to make rules or lawes , cannons or constitutions in the Churches of Christ to bind the Consciences of Christians withall , but onely to interprete and divide the word of God aright , being the onely Cannon and sole rule of the Conscience , and that not after this fathers or that Counsels opinion or Iudgement , or the practise of later or more ancient Churches , but according to the true sence of the spirit , alwayes and onely evident in the scriptures . And is it the Kings office to protect and settle the true interpretation of the law of God within his Dominions ? ( oh blessed and for ever blessed shall such bee ) then questionles will our Lord and master , the great King of heaven and earth protect all those that stand for the true interpretation thereof and are readie to conforme to any thing that is evidently grounded thereon , and refuse not conformity unto anithing but what is not warranted thereby . Therefore brethren all that seeke the Lord with upright and honest hearts , let them in these cases of Controversie not Runne into this or that Corner or country after an old Rabbie or a new Doctor but goe directly and plainly to the Law and to the testimonie , for , resolution truely given by the word of God doth onely bind the consciences of men : And all Fathers , or Counsels , Doctors , or Canons , how Ancient and universall soever , which Command or perswade to Conforme to any thing in Gods worship of Religious use , and do not speake according to this word , it is most certain they have no light in them . But here my Lord indifferents light horsmen offer a light skirmish , and say that these things not being forbidden in the word , Christians have liberty to use or not to use as they think good , or as the magistrate is pleased to command . No saith the holy Ghost , whosoever speaks not according to the word , that is according to the doctrine of the word , or practise of the Church mentioned in and approved by the word there is verily nothing but darknes in them , for Christ is that light even the whole and onely light of the whole universall Church , and is not the light of his word in these things which are so pressed and urged ? then whosoever followes or conforms unto them walks in darknes , even as those that conforme to any thing truely grounded on the word , follow Christ and so do not walk in darknes . Is not his light of the word then , but the darknes of mans wisdom and humane learning onely , in these things ? then verily is the Prince of darknes strongly and most firmely for them , oh how fearefull ( if he prevail which the Lord of light forbid ) must needs that darknes be , and who dare conforme therunto ; will the pretence of not being forbidden shift off these things ? If therefore your pastors cannot make it appeare , that the things which they perswade you to conform unto are according to the word of God , you are bound in conscience not to yeeld unto them , because you may not have any kind of fellowship with any actions gestures or other works which have no light but Darknes in them , and all things are made manifest onely by the light of the word , lykewise you know that Jesus Christ is that faithfull and true witnesse we may more falsely depend on his Testimony then on all the fathers and Counsels , Cannons and Doctors in the whole world . But they say that all these do sweare directly that kneeling even as it is vrged ( and so all things els in controuersie ) is both lawfull and Convenient ; but what saith that vneerring witnes , heere our aduersaries reply that as he saith nothing for the gesture so he hath not one word against it or any of the rest . I demand then , whether this gesture be a true gesture or a lying gesture , they must needs say a true gesture ; or els they shame all but can it possibly be so , and that faithful and true wittnes never gaue any kind of testimony vnto it , and wee haue a direct comandement to heare him in all things , not in doctrines of faith only , but in doctrins of gestures and ceremonies also , yea in whatsoeuer is in any degree of religious vse ? ( do not stumble at the next wordes , for they are all plain to him that will , vnderstand ) for wherein consists the faithfullnes of Christ his Testimony but in revealing or making knowne all things concerning faith or gouernmēt gestures or ceremonis , yea whatsoeuer the father would haue the Churches at any time in his worship and service to conforme vnto ? but to vse onely his owne wordes All things that I haue heard of my father , I haue made knowne vnto you , but he made knowne unto them that a table gesture was the onely true gesture in the administration of this sacrament , ( which at this very instant he immediatly instituted and delivered , for else he would never have used it . ) Therefore by this his own action , hee hath made known to all true Churches for ever , that he heard or learned the table gesture of the father , and therefore they may not in any case or upon any terms conforme to any other ▪ unles in like manner it be apparant that it comes also from the father : also he never made known unto them , that kneeling as it is urged was lawfull therfore he never learned or heard it of his father . And because the disciples should not forget this or any thing els which by precept or practise he had told them , he promised to send the holy Ghost unto them , both to teach and also to bring all things to their remembrance which he had told them , now seeing they never used any other ( for it is that most fearefull sin of presumption the mother of final Apostacie to suppose they used any thing of Religious use needfull for the Churches afterward to use and Conforme unto which the scriptures do not directly mētion & approue ) it is more then evident , that they never heard of Christ that any other gesture was lawfull or mght in any respect be conformed unto in the act of receving the sacrament , especially seing he bears witnes to the truth , even to the whole truth & not to some speciall parts onely , if then this bee a gesture of trueth , and the other bee ceremonies of trueth , though in the lowest degree of Religious use Christ doth certainly beare witnes in the word that they are good and lawfull , and then indeed wee ought to conforme unto them , seeing Every one that is of the trueth heareth his voyce , that is obeyeth his will , and is not the word his voyce or hath he any other . All therefore that conforme to any thing of Religious use , without safe warrant from the word , are not of the trueth , but directly of error . If then Christians are bound to conforme to any thing , yea for conscience sake , which yet Christ hath not made known in the Scriptures to bee good and lawful then do your Adversaries of necessity inferre that Christ hath not made known , All things of necessary use ( at some times and in some cases at least ) in the worship of God unto his Churches and servants , and so denying the faithfulnesse of his propheticall office in this particular , they come neere to that Apostaticall heresie , even to deny that Iesus is that Christ , or that anovnted prophet whom we must heare in all things , yea by this their stricte pressing of conformitie they doe intimate that he is not the Lord , not Lord or author of the whole trueth for they say kneeling and the other things in controversie , are not lies or novelties , fantasies or Incerteinties , but of the trueth and and therefore to be conformed unto , and yet for their hearts cannot proove that Christ is Lord or author of them . And even as he which denies the divine providence in the particular government of all things even to the falling of the hairs of our head , doth say in his heart there is no God , or frames his affections and disposes of his Courses , as if God were otherwise then he hath in his word revealed himselfe to bee , and so denying his particular providence , sets up in his heart the Gods or Idols of Chance and Fortune good or evill : so they that affirme that because Christ hath not particularly or expresly forbidden these things in the word therefore wee may , yea and being cōmanded ought to conform unto them , though there bee no warrant in scripture for thē ; do in effect in these hairs ( as I may say ) or ceremonies of his worship or as they count them the small and triviall matters of his service deny that he is Lord in his Church , that is not such an absolute Lord as the sacred Scriptures describe him to bee , and so set up in their harts the Idols of Novelty and Incerteinty , or the Gods of humane Inventions and worldly traditions , or the precepts and pleasures of men , and so dispose of Religious ceremonies in Gods publick worship as their occasions may happen or chance to move them unto : so that though without any stop they readily take the oath of allegyance unto Christ , yet by a mentall reservation , they intend and meane that Iure divino their callings with these appurtenāces are not subiect to the supremacy of his word . Therefore let all Gods servants rather reason thus , what profiteth the Image or any humane Invention ▪ Verely they are teachers of lies . Doe they no good then do they much hurt ? teach they not the truth ? ( if they doe then Christ in the word bears witnesse unto them ) then do they confirme errour & falshood . Woe therfore unto him that saith , that these devices are sufficient to teach the Churches & that some good lesson or instructiō may be gottē by them , no , no , though they be laid over with gold & silver and have the most excellent and learnedest wits in the world to Iustifie and defend them , yet when they haue done all that possibly they can there is no breath in them , they cannot for their liues make them of any profitable use for the service of the Church in the worship of God , but the Lord is in his holy temple onely in his own ordinances , there is the blessing for evermore , & not in mens devices , therefore let all the earth keepe silence before him , & hereafter hold their peace , and never open their mouthes in the defence or excuse of these vanities . But why I pray you will some say , should not Images , or this gesture , and these ceremonies or other like humane Inventions , yeeld as much comfort and stir up as true devotion in our conformitie to them , as well as the Ark & Cherubins , or the table gesture and other of the like nature ? Even because the Lord in his infinite wisdom and love hath devised and commanded these , and therefore how silly or contemptible soever they seeme to the wisdom of the world , yet his divine power is alwayes present , and doth inseparably work in the holy using & partaking of his own divine ordinances , but he never ordayned the other , and therefore all the power which is in them is from Satan , & stirs up to errour and superstition , or to schisme and Apostacie . All the teaching and preaching therefore and other payns whatsoever undertaken for their iustification and upholding is but in vayne , utterly unprofitable for the Churches of Christ , for all the devotion Reverence and seemlinesse which these do beget is but vaine and deceitfull , even onely in seeming not in substance . For what are the opinions and imaginations of the most wise and learnedst men in the whole world not being truely grounded on the word of God , are they not absolutely Evil ? and that not now and then , or onely in some damnable poynts of Machiavelisme , Mahometisme , Poperie , or Arianisme , but continually even in all things , especially much more in those that concerne the worship & service of God , till he have opened their vnderstandings . To Conform then to any thing of Religious use without warrant from Gods word , though learned and wise men , yea grave and godly preachers are verily perswaded , that rather thē the Churches should be untaught , or Christians want and be deprived of the sacrament and other exercises of Religion wee very safely may so do , is absolutely ( notwithstanding the sayd opinion of very worthy men ) to conforme to Evill . Therefore it were far better for the true Churches of Christ in this case , to bee driven into the wildernes , & so deprived of all publick visibility in the world ( for even there is a place prepared of God , yea they shall verily be fed there ) then thus by conforming to Incerteinties and Novelties to bee either quite starved or most grosly infected . Every thing therefore of Religious use which hath not warrant from the word of God is directly Evill , and to contend and to be zealous for it , is to goe a whoring after our own Inventions . But here it may be sayd , there is as much verrue , reverence and deuotion ( if the affections bee rightly ordred ) in one gesture as in another , in that of kneeling as in a table gesture , and so in the other questioned : Ceremonies as well as in any other whatsoeuer . Sure●y matters being simply considered by them selues , and so compared together these men speak to verie good sence and reason , yea with verie great iudgement and vnderstanding ? but yet The things which God himself hath purified or set apart for Religions uses , let no man pollute or seperate by mixing any humane inventions therewith : And from the Contrarie , let no man 〈…〉 urifie or enioyne for religious vse in the worship of God any thing which ( not being warranted in the word ) God hath polluted ▪ for they may as well defend and that with as good colour and shew of naturall reason and humane vnderstanding , that there is as much divine vertue in beere , ale or water , as in wine in the sacrament , and therefore also rather , then to breake the peace of the church in which wee liue , and not to haue the blessed sacrament administred ; ministers and people were better to cōform & subscribe to the vse of them if they in like manner should be inioyned . And with as good probabilitie they may avow there was as much vertue in any other rodd as in that which was in the hand of moyses , and in any other salt as in that wherewith the prophet healed the waters ; yet at the verie best this is but a meere carnall or a prowd Syrians argument , and though it seeme verie probable , yea and to some the more they ponder on it the more vnanswerable it is , yet is it exceedingly leaprous and infections . To make which good let them be pleased to consider the argument and maner thereof which in the verie like case the lord him self framed and pressed , yea and purposely no● contingently but in the most absolute perfection of his divine wisedome committed the same not to tradition but to writing , for the use and direction of all posterity in the like occasions , to be their president for ever . For the whole Scripture , ( and therefore also this part ) is given by inspiration of God , and is profitable to teach and defend all truth which is to be conformed unto , either concerning faith or godlinesse , and to convince or disproue all errour for doctrine or ceremonie , to correct all vice , and to instruct in all righteousnesse , and therefore why should I feare to professe that I verily beleeue that even this place which I urge , and every other portion of sacred writ , was even therefore written that we might beleeue that Iesus is the Christ ( being some way helpfull thereunto ) and that in beleeving wee might haue life tbrough his name , as helping much therefore for the confirmation of our faith in the holy Scriptures absolute and most perfect sufficiency , and for the assuring of our hearts that wee may not conforme to any thing of religious use in the publicke worship of God , but what is truely grounded on them . Marke I pray you reverently and religiously the true reason why Nadab and Abihu were so fearefully and miraculously consumed and devoured ; would not the fire thinke you , which they brought in their Censors , haue serued well enough to haue burnt up the incence ? was there not as much naturall vertue in that fire , and as sufficient power ( in any mans reason ) to performe that service , as in any other , yea and as in that which was upon the Altar ? yes verily , no indifferent man that heares and knowes the matter , will say otherwise : why then what need the Lord to haue made so exceeding much adoe about a little fire , or others about a poore gesture , as if the very foundations of religion had thereby been grievously shaken ? Fire must be absolutely had , and so they use it reverently , and carry themselues decently and orderly ( and here is no mention to the contrary ) what can any peaceable minded man say against them ? Even this is said against them by the Lord himselfe , the very God of peace , They put fire : what ? which the Lord had forbidden ? No , the Lord purposely refuses to reason in that manner , to make us able to meet our adversaries in the gate , and saith , Tbey offered strange fire before the Lord , that was a strange and remarkable presumption indeed , and full worthy of a strange and remarkable punishment , to teach all posteritie for ever , whether Councels or Churches , particular or generall , to take speciall heed , that they never presume to bring any strange fire , strange gestures , strange callings , or strange ceremonies into the publick worship and divine service of our most holy and iealous God , especially in the cleare sun-shine of the Gospell . But was this fire made by Philosophy , Alchimy , or Necromancy ? For then it must needs be confessed that this were a very foule fault in any , and most worthy of deprivation ipso facto ? No such matter ; how shall we then know which fire or callings , which ceremonies or gestures are strange , that we may take heed ( whatsoever come of it ) wee never conforme unto them ▪ seeing Nadab and Abihu , and men of eminent place and excellent parts , doe stand very confidently for the absolute lawfulnesse , yea and direct fitnesse of these things of this nature questioned amongst us ? ( Lord open thou our eyes , that we may see these wonderfull things in thy Law. To help us in this case against all cūning questionists & subtill disputers , which the Lord foresaw would even pester this last age of the world , he is pleased to speake in words and sillables , that the simplest may understand if they will not stop their eares , and most easily discerne if they will n●t winke with their eyes , and saith in the first verse which he had not commanded them , what could it advantage them to plead ( as these men do ) the Lord hath not forbiddē it , therefore we may conform unto it , & seeing there is no ill meaning nor any the least purpose to bring in Idolatrie , or to confirme any therein , but the cleane contrary , as it is well enough known , why should any bee so precise to abridge us of our libertie ? But the Lord foreseeing that all the other eight commandements would not haue halfe so much oppsition as this of his outward worship , yea knowing that all the witty obiections , and the very quintescence of all the subtill distinctions that the bottomlesse pit could possibly affoord , would bee set abroach in these last times under colour of unity and decency for the more easie making way to the breach thereof , this being the very key to all the other following : for keepe this sincerely , and faithfulnesse and truth will flourish in all the rest ; but suffer wicked men by carnal devices to make a breach in this , and to iustifie the same , and there will bee nothing but carnall policie and dissimulation in all the rest . Now to prevent this misery which all callings and conditions else wil feele the smart of , he teaches Magistrates by his owne practise how to deale with their Nadabs & Abihues ( for every age wil haue some such ) and by this his argument , o● maner of reasoning , teaches al private Christians how to behaue themselues in these occasions , as if he had said , That fire which the Lord hath not cōmanded , is strange , or a novelty ; that gesture in Gods worship , that ceremony or calling in the Church which the Lord hath not ordained , is strange , and a meere Innovation . Is it a matter of religious use ? yes . And hath not the Lord in the word commanded it ? no. Then it is strange , and thou mayst not in any case subscribe or conforme unto it . And lest the impudent importunity of these indiffrent ones should prevaile in his Churches , the Lord is pleased for our better confirmatiō , to afford us this invincible reason , Those that teach words in my name ( he doth not say which I haue forbidden ; but ) which I haue not commanded , teacblying words ; so that whatsoever is ministerially taught and expressed in the Churches of Christ which God hath not commanded , is of a lying disposition , even of no other vse but to oppose the truth , and to iustifie errour . Those callings then which the Lord hath not commanded , are lying callings . Those ceremonies and gestures which the Lord hath not commanded , are lying ceremonies & gestures , & ferue for no other end , but under colour to thrust out Gods holy ordinances and to bring in by degrees even any of mens Inventions . But here me thinks I heare one crying out , this is not to the point though they graunt all that I haue said , for Nadab and Abihu were violent and vnstaied yong men and that which they did was the friute of rash and greene heads and they were neuer Inioyned by Moyses to take any other fire then that which was of Divine institution , and came downe from heaven but voluntarily & presumptuously without any dāger of losing their liuings , or having any Ecclesiasticall ordinance or allowance for the same , they very vnadvisedly , yea desperatly ventred on it : whereas otherwise if they had been graue and discreete persons , the action not being forbidden by God , & the magistrate commaunding it , and that otherwise they might not haue ministred at the Altar , but should haue beene deprived both of their places and maintenance ? In such a case rather then the daily sacrifice should cease and the people be untaught , it were better a thousand times to take any fire , yea and to weare a fooles or a red pyde Coate in steed of the Priests garments and to conforme or subscribe to any thing whatsoever in cases of such desperate extremitie ; and so there appeares an exceeding great difference betwixt ther case and ours . I must needs confesse this to be true , and hee were worthy of a fooles Coate and cox-combe too , that will not acknowledge this so great a difference in many of you . But is it any other then that , which was betwixt Ioabs killing of Abner in his owne private quarrell , voluntarily , presumptuously , and of malice forethought . And of Doeg , that Edomite , his running upon and slaying fourescore and fiue persons that did weare a linnen Ephod , by the direct , but most uniust commandement of Saul the annointed of the Lord ? Hee that voluntarily makes himselfe a Foole and a Knaue , is worthy of reprose : but he that is commanded to doe wickedly , and damnably , as to take away a mans living , good name , or life , by some Canon-shot , poyson , or other damnable practise , is not to be held any strange man , but by this strange inference of these strange disputers , to bee iustified , because though to breake any of Gods least commandements , even the least branch of anie of them wilfullie against knowledge , and to teach others so to do , or to perswade them to conforme thereto , in cases of extremitie , will certainlie keepe out of the kingdom of God , in the iudgement or opinion of Christ ; yet if the magistrate will haue it so ( saith our learned masters sweet inference ) then any , even the greatest commandements of Gods Law in anie branch thereof , may very safely be broken , & without all danger conformed unto . Is not this most horribly though most closely to vilify supreame authority ? let no sonne of Esau or cursed Amalekite gather that from hence , which was never so much as Intended , as if I inferred that either such an unlawfull decree may in any fashion be resisted , seing , all the servants of Christ though in in such cases they cannot be obedient because it is not in the Lord , yet of absolute necessity they must bee subiect ; for the Lords sake , or because David a man after Gods own heart , gave forth a commandement ( occasionally wicked ) which yet being meerly civill , Ioab ( unwillingly ) obeyed , that therefore David is to be esteemed a Saul , a persecutor , an hypocrit & a reprobate ? God forbid , if it be a sin of the second table ( though great and filthy ) yet with Shem and Iaphet couer it , but if directly against God , confesse it if ever we looke for mercy . Not , but that God himselfe may dispence with any of his Commandements , but for us to give this his glory or a speciall prerogative to any other is to blaspheme him that made us . Moyses therefore knowing the absolute necessity ( in the ordinarie way to salvation ) of the knowledge in this principall and fundamentall poynt of faith and Religion , viz. that the Lord will be sanctified ( both by using his own ordinances reverently and holily , and especially or principally in having nothing in his publicke worship of religious use but what hee hath Commaunded ) in them that come neere him ( and can we possibly come neerer him , then when we are with him and he by his speciall presence with us at his own table ) and before all the people will bee glorified , by an open and manifest declaration of our conformitie to him and not to mens devices . Doth it not most plainly declare to all generations for ever , that to do or conforme to any thing of Religious use in Gods publick worship , which he hath not commanded is a most feareful sin which he will greevously punish , yea cleane contrary even to profane the Lord : for when we do not herein tie our selves precisely to keepe and do all the word of the Law ( and those onely ) which are written ( not in mens cannons and constitutions but ) in this booke ( even the sacred and inspired scriptures ) we doe most plainely manifest , that whatsoever outwardly wee professe , yet in our hearts , wee doe not stand in awe of , or feare that glorious and fearefull name ▪ The Lord thy God , yea and notwithstanding our saying ( or often repeating ) Lord Lord , and making a most open profession of all fundamental poynts concerning the act of Iustification , nay , though it be graunted that those excellent devices of pompe and state and all variety of delicacies & most pleasing Inventions ordeyned to haue state in Gods publick worship , doe exceedingly worke upon the affections of carnall men , and draw them by these means to come neere unto God ( in the place of his publik worship ) with their lips ( making outward semblance of great devotion and reverence of his majesty which before they never regarded ; yet seeing this feare of God ( or religion ) is begotten in them , not by Gods own ordinances but by conforming to the precepts and cannons of wise and learned men , it is onely carnal and worldly ( what holy devout and charitable shewes soever it makes ) and is so far off from knitting or ioyning our soul to God which is our greatest happinesse , as it Removes ou● heart ( more and more ) from him which is our greatest misery . So that this Christian liberty which these men do so boast of that if God have not forbidden it , then we may safely conforme unto it and so not tying our selves strictly to that onely which is commanded or written in the word , is a meere slavery and bondage , and the very next , yea most direct way to bring us back again in these ships of humane Inventions into spiritual Egypt , where under colour of most learned prophecying , Iezabel playes false even closely professeth spirituall bawdry the most abominable mother of that damnable Idolatry . All will worship then , euen whatsoeuer God hath not commanded , though it be ordeined by men of neuer so great wisdom , vnderstanding and discretion , and all other most excellent parts , and vpon most wise considerations , good purposes and holy Intentions , is notwithstanding nothing in all the world but meere alluring enticementes to make the way plain for spirittuall filthines , and therefore by no means upon any terms to be cōformed vnto , but to be held and adiudged most vnlawfull yea execrable and therefore to submit our selues thereunto especially in these daies of knowldge , must nedes at the verie best ( though not in euerie one in the same degree ) be but Nadabs and Abihues case . For if will worship or mens Inventions bee tollerable in these , why not vpon like consideration in any other ? if in new Ceremonies , why not in new sacraments ? for if wee acknowledge man to haue priviledge or prerogatiue diuino Iure , in devising some Religious actions or gesture in Gods publicke worship , do what they can , out of this seed by degrees , of absolute necessitie will the popes supremacie arise , seing all the other Eight Commanments haue a kind of dependancie ( for so much as concerns the outward man ) upon the second , as all the duties of the inward man haue of the first , and therefore the conforming to , and so Iustifying the lawfulnes of the seed , must needs give strong approbation to the goodnes of the fruit . Seing then the warrantie , vertue or power of everie Religious calling , action , ceremonie or gesture , comes not from the doer but from the ordainer , and that all the good Intentions or learned Imaginations in the whole world can neither devise them nor make them lawfull or profitable ; let us acknowledge that God onely can take a Ribbe out of Adam and make it a fit helpe for man , and that hee onely can ordeine callings Ceremonies & gestures for his Church & worship , yea & make them profitable helps for his servāts therein , though he take them any where , and from whence soever he pleaseth , yea though they had formerly been Idolized or made blind , & lame , or leaprous , yet he ( yea he onely ) can cleanse them and make them holy , for is it possible that an evil tree ( humane wisdom ) should bring forth good fruit ( any acceptable service ? ) or is there any primarily good but God , from whom Every good gift doth come ; Either the Lord is the author of the calling , gesture and Ceremony or else of absolute necessity it follows , there cannot possibly in any rerespect or to any intent & purpose be any goodnes therein at all . And therefore the Churches of Christ have no promise of a blessing but absolutely of a Curse by conforming thereunto , especially seing all humane Inventions or traditions ( of this nature , ) assume by little and little yea at length without blushing chalendge to themselves euen by divine right , that holy respect & religious reverence w ch is only due to Gods ordinances , which sin al they doe commit who teach for doctrines ( concerning the governmēt of the Church , or the ceremonies and gestures in publick worship of God ) mens precepts ( even the meere opinions or authorities of fathers , the grave Counsels or cannons of learned men , ) and not one divine drame of the holy and inspired scripture , and thus by the alluring contentments which alwayes accompany these humane devices , they steale away the heart , and make it goe a-whoring after them , with a most violent delight in , and approbation of thē far beyond Gods owne ordinances , even as the filthy ( though snout faire or painted ) harlot , steales away the affection of the husband from his wife to her selfe , and therefore conformity must needs bee at least accessarie unto this sacriledge ; are you not much bound to your learned pastors , who take such paines to perswade you to it ? Now in the act of receiving the Lords supper at the Lords owne table , some gesture is absolutely and ( for the former as I may say essentially ) necessarie , but a wrong and a false gesture is utterly unlawfull ( will any in his right minde deny either of these ? ) Therefore in the act of receiving we may onely conforme to the true gesture , and not indifferently to anie , unlesse they can prooue by Gods word , that every gesture warranted onelie by the precepts of men , is the true and lawfull gesture , the want of which warrant , and yet pressing conformitie to them , is absolutely to make the commandements of God ( concerning these things in question ) of none authoritie ) and to set up and exalt in their steads mens meere traditions and devices . The maine question then is , which is the true gesture ; for on all sides it will be granted , that that onely is to be conformed unto ? Shall we take the Reede of reason , or the Rule of mans wisedome and learning to measure this withall ? verily no , for these savour not the things of the spirit , neither are they , neither can they be subiect to the Law of God. Let us looke therefore what was in the beginning , Our Lord and Saviour used ( without all question ) in the first institution of the Supper , whatsoever was essentially necessarie either for substance or decēcie , but a gesture , yea & a tru gesture in the institution was essentially necessarie ( for a false gesture had been sinne , and without a gesture it could neither be delivered nor receiued ) therefore that which hee used , was and is without all contradiction the true gesture ; and therefore also that which was and is onely and for the action essentiallie necessarie . Seeing then he used a table gesture , and all they that did represent the whole , universall , and particular succeeding Churches to the end of the world , did receiue the blessed Sacrament of the most pretious body and bloud of our Lord , with a table gesture , unlesse like Divine authoritie for another gesture ( as well as for altering the time , place , and number of communicants ) can bee produced ; Gods holy word , and my blessed Saviours and his Apostles example , are sufficient and sound warrant for my faith to beleeue , that a Table gesture is the onely true and lawfull gesture , and that no other in any respect ought to be conformed unto . But here starts out a gallant company of most braue fellowes , that haue laine close in ambush till fit opportunitie served , and they set verie hotlie upon the hinder parts of the truth , with a terrible noise crying out , That this is utterly against the current of the Scripture , yea directly against that libertie wherewith Christ hath made us free . For howsoever to conforme to the Iewish ceremonies , is not onely to be intangled againe with the yoake of bondage ( for looke whose ceremonies we use or conforme to , we make our selues thereby his bondmen ) but to loose the whole profit and benefite of all Christ his merits , yea even to be utterly abolished from Christ , and to fall from grace ; ( how fearfull a thing therefore is conformity to unwarranted ceremonies ) yet notwithstanding in cases of conveniencie ( though nothing of the like extremitie as ours ) and for the preservation of the Churches peace ( as verie now it fares with us ) the same Apostle was content for a time to conforme himselfe to divers of those verie ceremonies , and therefore where the like causes doe concurre , we may yeeld to the like effects . Here of necessity wee must make a stand , they come on so hotly , as if they meant to share the spoyle forthwith , and making strong head against them , as with a valiant crue of Targetteers of good proofe . VVee referre therefore to their learned consideration , first , that the Iewish ceremonies here spoken of , were in their first original good and holy , being ordained by God himselfe , so was never any of these things in controversie , but at the very first unwarrantable , and therfore wicked and sinfull ; and secondly we giue them to understand out of the English long bow , that though these ceremonies were indeed to be abolished , yet the time of their enduring was not fully expired till that the Gospell was planted : and lastly , by the report of a Canon , their security is to be admonished , and themselues informed , that the ceremonies of the Law were to be buried with honour , and entombed in princely sepulchres ; but these of mens devising with all possible reproch , contempt , and disgrace , so that here is no proportion betwixt the liberty of Paul , and that which they pretend and brag of : unlesse therefore they can shew that in some place where the Gospel was planted , Paul did conforme to some of the said ceremonies , as of religious use in Gods publicke worship , they may verie well lay down their weapons ; and betake them to their heeles . VVhat needs that ( quoth a bold Corporall ) when a better man then ever Paul was , did absolutely conforme in the first famous Church that was called Christian , even Peter the Prince of all the Apostles : but good sir , the Holie Ghost his directly reproving him by PAVL for the same , doth fully answer all obiections of that kinde . But here fearing a foil , they wynd about and make two half circles , and with one wherin the principal of their force cōsists , they make quick reply and say , that God commaunded that in all matters too hard for vs to iudge , we must repaire to the magistrate & preist & cōform according to that which they shall inform & not decline to the right hand nor to the left , now both these they say in this controuersie about the gesture and the other ceremonies do directly determine , that kneeling euen as it is urged , is absolutely the true and best gesture , and all the other things in question both lawfull and most convenient and therefore all that will do presumptuously and not conforme to these things ex animo ought not to be fined in thousands and committed to perpetuall imprisonment , but even to loose their liues , for that is to take away Evill from Israell . Hereunto keeping our first ground without any alteration or disorder in our Ranks , we do say , that the Priesthood is quite remooved out of the Church , and ought not so much as once to be mentioned in these dayes of the cleere light of the Gospell , as a title in any respect unbefitting the ministers of the word , yea seing that goverment is absolutely taken away , this law , being meerely politicall is utterly repealed . The other 2 quarters or half circles having by this time well refreshed themselves , thinking they had us now at a great advantage and in a strait , ioyn with the former , & so make one full & compleat body and making great shew of a Resolution even to set their rest upon it , they come forward with great courage and in very good order , and reply that the Equitie of that law is morall and binds perpetually and therefore by direct consequent obligeth us to conformity : Here the Corporal cries yeeld , yeeld . But to this , knowing that there is not one iot of manhood or true valour in them , and that when it comes to the push indeed , they dare not for their liues abide the triall by dint of the sword of the spirit , wee ioyne with them and receive their shock most ioyfullie , and tell them that this is very true , and we do most readily subscribe thereunto ; seeing then , these and all other types were removed to Christ , this Equitie being morall doth perpetually bind all Christian Churches in matters too hard , and difficult , to heare him , yea in all things , seeing hee is that beloved Sonne in whom God is well ( even fully and perfectly and onely ) pleased ; look what he determines that is good and pleaseth God : but look what he doth not approve ( though he doe not forbid it ) God will never accept it , so that now by their own Doome we must go to Christ in this so hard a controversie , to know which callings and ceremonies are lawfull in the administration of the Church , and which gesture in the act of receiving the Lords supper is unlawfull or wicked , and every soul that will not harken and be obedient unto him in these and all other things , wee confes ought to be cut off & destroyed out of the people , as well as he that speakes in the name of other Gods , or ( which is all one ) presumeth to speake a word in the name of the Lord which hee never commanded him to speake , that is which teacheth the lawfulnesse of Conformity to some things of divine or religious use in the publicke worship of God , which the Lord never commanded . Doth not this full charged Canon most evidently threaten utter and unavoydable destruction to him that desperately or presumptuously without warrant from Gods word , will come in the very mouth of it , to assault the Cittie or sanctuarie of our God , by pressing conformity to ceremonies and actions , callings & gestures of religious use in the worship of God , which the Lord never commanded . Here they are pleased to come to parlee , & would fain perswade vs that there shall be a final peace cōcluded , and to that end a truce is taken and afterwards yea diuers times renewed , till spying some speciall advantage ( which they wil neuer ouerslip they presently pyke quarrells at some thing publickly taught or privatly practised , pretending forsooth that it is a violent and most dangerous breach of the peace of holy Church , and then by some stratageme ( wherein they are admirable ) by one devise or other , they put out by prefermēt the eyes of some ( most iudicious ) cut out the learned tongues of other by suspension and the rest that will not winke and be as mute as fishes , shall be certainly cast into darke and noysome dungeons , or into the deepe and dangerous seas , or exposed to a thowsand other miseries , as wofull and verie late experience doth manifestly testifie , therfore what hope is there of all their faire offers yet that the world may take notice that wee desire peace vpon any outward terms whatsoeuer though neuer so vnequall or preiudiciall , so that wee may hold our inward peace with God we do most reuerently & respectiuely yeeld them audience . Now they being well acquainted ( through their continuall experience ) with our resolution , and being privie to their owne consciences that they are not able to stand before us , if the cause come once to be tried by the Scriptures , yet beeing very unwilling that the world should take notice hereof , they make solemne protestation , that they are most ready to referre the censure of this cause in question unto Christ himselfe . And therefore having submitted themselues unto him according to the Fathers appointment , they doe most diligently attend unto every word hee hath spoken , and search everie sillable , examine euerie letter , yea and try everie root by the very originall : and yet cannot finde ( as they offer to sweare upon all the books in the world that he hath forbidden kneeling ( no not as it is urged ) in the very act of receiving the Lords supper in any place of holy Scripture , nor any other of the things in controversie and therefore conclude that we may very lawfully , and being commanded ought most readily ( or else we sinne greevoussy if wee refuse ) to conforme thereunto . This had been a verie prettie and wittie shift in a yong sophister , and in controversies of their element tollerable , if not commendable ; but beeing in the holy matters of the eternall God , shifts and trickes of wit , subtill evasions and nice distinctions , are in matters I say of religious use ) but like the wittie excuses of the whoorish woman in the close carriage of her most filthie practises , and therefore I will even referre it to the Lords owne censure , and for answer do say , that it is most true , that all that do sincerely desire to take away evil from Israel ( or the Church ) must of necessitie take away all knowne presumptuous offenders , either in the civill or Ecclesiasticall estate , whether they be Hearers or Teachers : For if they teach & urge that which the Lord never cōmanded , or is not warranted by the Scriptures , and yet hold that for these and those politicke considerations , it may upon such and such tearmes or limitations , be conformed unto , they speake in the name of other Gods , even that golden God Pollicie , not that there is any intendment in pressing conformitie to humane inventions in Gods worship , to draw any from beleeving in the true & everliving God , but that the Lord that made mans heart , and therefore knowes what means are best to reforme it hath ordeyned in the second commandement and the branches thereof , the most absolute and effectuall means , which in his wisdom hee saw to bee best for the holy Ghost to work in , and by , and with , for the effecting of this new creation or regeneration of the heart unto which only ( as I may say ) he hath entailed by his faithfull covenant the effectuall working of his spirit , for that very end & purpose . As therefore those that maintaine and teach these things purely and unmixed doe set up the Lord to be their God , and by their holy partaking of them they may be assured of his love and favour even to be sealed up against the day of redemptiō : so they that do not tye themselues precisely hereunto , do verily serve other Gods , and have no promise of any grace but what the Devill ( whose power onely doth work where the Lords is wanting ) can bestow upon them , because they do not serve the true God described in the first commandement for either he is God in every commandement or in no commandement , therefore to teach the doctrine of the first commandement never so soundly and purely , and to corrupt the doctrine of the second cōmandement which concernes all things in the publick worship of God needfull in any respect for being or well being of the Churches of God , ( by enioyning any Novelty or Incerteinty meere Inventions and devises of men , ) is directly to teach in the name of other Gods , and seeing the Lord never made promise to bee in such a worship no more then hee hath done to the devotions of the Turks and Indians I would faine see a sound reason . How any of good Indgement and sincere hearts knowing the unwarrantablenes of these things dare conforme in any respect unto them , but rather to subscribe that they that will take evill away from Israel must of absolute necessity take order , that all such proud Prophets or ambitious preachers , and all such profane and presumptuous hearers as dare teach and will coform to mens inventions , be not fined in thousands or perpetually imprisoned , but utterly deprived not only of their livings and liberty but even of their lives also . And till this & the other lawes of Christ ( ordeined in the second commandement ) bee in force ; all the good that the most wholesome lawes of most godly princes and Religious states can effect ; is onely to make Ambition a little more wary and subtill , more Cawtelous and dissembling , or else more arrogant , even to devise new and more secret practises to hinder all means or purposes of reforming any thing in the worship or Church of God , yea by proposing one thing or other by one or other to have still in store such variety of fresh and most urgent occasions , as there shall not bee the least breathing time so much as to think of Reformation . Much crying out there is ( and that iustly ) of fearful depopulations , & how can it be otherwise , seeing the howse of God lieth waste and is troden vnder foot , his faithfull ministers suspended , his faithfull seruants traduced and censured , Gods ordinances neglected , and mens Inventions erected ? Clients do greivously complain of delaies , altring of orders , reuersing of Iudgments and the like , so that poore souls , they cannot tel whē they are sure of any thing they haue , or that their suits wil receiue an end . VVoe is me for them , but how can this be amēded seing the publick worship of God is so ●ul of direct Incerteinties and absolute Nouelties . One sayes they are indifferent and may be tollerated , another comes and proues them necessary because they are commanded by humane authority , but at last starts one up and with his divino Iure , makes all club sure that there is not a a word now to bee uttered against conformity to them , thus look what is sowen in the first table will bring forth fruit in the branches of the second . VVhoredom and drunkenes do euery where abound , yea are grown to be but civill recreations , and doth not superstitious Atheisme adulterate the holy things of God ? yea is it possible but that base and beastly gestures and and Carnall ceremonies in Gods publick worship , will fill the civill estate full of all uncleanesse and bastardies ? is it not become the glory of many to sporte with Religion , even to scoffe at sinceritie and to ierke and gybe at the upright in heart , haue not the bastard poets and players and like profane humours a great pride to be singuler in this pastine ? Theft and deceite , oppression and cousenage , are growen to be great trades and professed occupations , and can all the world tell how to mend it , till the spirituall theeves who have securely made their dens in the very house of God bee driven from their unlawfull Callings and courses ? great lamentation is made as for a most evill presage , that offices of Iustice are bought and sould ( must not such of necessity proceed accordingly even for hyre or reward ? ) but doth not the buying of all spirituall promotions Iustifie and cleare all such Courses ? But to come to you that have so painfully searched all the words and sillables of Christ , not to find out that which hee hath commanded ( which is the study and meditation of all that are sincere in hart , and therefore the whole word of God is often called the cōmandements of God , inferring directly that there ought to be no cōformity to any thing but to that which is commanded ) but to see what he hath not forbidden for therein lies all the perill , are not these thinke you worthy subjects that never care for not so much what their soveraine Lord would haue done , as very curiously inquire & most painfully search out , what he hath forbidden that so being out of his reach and danger , they may follow their own devices . If any man will not conforme to their precepts , how is he reproched and Reviled ; but to speak against the lawfulnesse of them is pettie treason . I hartely pray them therefore to consider from the Lords own mouth whether it bee not high presumption to speake a word ( ministerially ) which he hath not commanded suppose hee hath not forbidden it in particular or expresse terms yet doth hee not directly in the former vers requi●e absolute obedience to whatsoever that great Prophet and sheepheard of our soules shall teach us ? and doth hee not most plainly forbid upon paine of death in this verse , to teach any thing which in the word hee hath not commanded ? How dare you then oh you men of learning , how dare you ( I say ) hazard your pretious souls in conforming to such things ? doe not object that you haue good warrant from the word so to do , because you are commanded to acknowledge them that are over you and labour among you , for I confesse , wee must have them in singular loue for their works sake , so it bee in the Lord , yea if they teach no thing but what hee hath commanded them , we will obey , submit , and conforme unto them , but if they will preach and presse things which Christ never commanded though they cover them in sheeps cloathing , even with words full of all excellent wisdome , and admirable learning , able to ravish the hearers and to entise any man , that hath reason and understanding and is able to Iudge wisely and discreetly of matters , to conforme unto them , yet not being in plain evidence of the spirit and of power , wee must esteeme of them as wolues and false prophets rather watching all opportunity to maintaine their pompe , state and glory , and to feed their own bellies by this conformitie , then to feed the flocks or churches of Christ over which he hath made them overseers . If they say they are greatlie wronged by such imputations and no man whosoever , dare iustifie this to their faces ; for my part , I confesse it will bee much against my will if ever I come before them , but yet as good a man , as great a scoller , as wise , & as worthy , as holy and as godly ( though perhaps not so great and Lordly ) as any of them be , hath so taught and preached , and I will beleeve him before all of them , yea I will set down his own words whatsoever come of it , and will not alter one sillable , beware of fals prophets ( alas how can wee tell which are they you shall know them by their fruits , or doctrine which they teach , which not being the commandements of God are absolutelie evill , even of a woolvish and devouring disposition in all the Churches of Christ ; for the word or comandements of God or writings of the holy Ghost were sufficient to teach Timothy ( a man not much inferiour to the most of them for the inward glory of the soule ) how to behaue himself in the house of God which is the Church of the living God , even what doctrins to teach & what callings , ceremonies , and gestures to presse conformitie unto , if then in their cannons or constitutions they will behaue themselves otherwise then the word doth require , can there possiblie bee any safetie in conformitie to them ? And as this concerns all our teachers , so our blessed Lord and Saviour lessons all hearers that as hee hath manifested his love unto them in inviting them to his holie supper at his own table , to partake of such heavenly comforts as the eye of man never saw ; so if they will prove them selves to bee his Friends indeed and not onely in shew , their carriage and behaviour must in all things , but especially in the actions and gestures of this sacrament ( being at the very time of this intimation instituted ) be onely as hee hath commanded and that must bee donne whatsoever it be , so that not to doe all that which hee commands , or to conforme to any thing which he hath not commanded , is to make our selves his enemies , whereof a strange carriage or gesture is more then a most strong presumption . But hereto they say that not onely men whose fruits and doctrins may yeeld some preiudice or give cause of suspitiō , but evē holy and godly men such as have approved thēselues in Gods house to be faithfull , yet for the peace sake of the Church wherein they liue , and because they would not offend others though they wish with all this hearts that all these things were quite taken away and do publicky teach that they sin in it , they are content notwithstanding ( under going it as a heavy burdē ) to conform to the ceremonies of Rome when they are there , and else where as they find them established ; and therefore much more we ought to do the same rather then to disturbe the quiet estate of the peers of the Church , who haue long lived at ease and rest . As though the practise of Gods owne servāts or true constituted Churches , were a sufficient warrant to my conscience to conforme to ceremonies and gestures of Religous vse in the publick worship of God ? no , if Peter himselfe that so loving & so much regarded an Apostle , will conforme to gestures , actions or ceremonies not warrantable ( though a thousand times more as wee heard might haue beene said for him then for our ministers ) yet must he be withstood openly , euen to his face , yea in his so doing to be cōdemned because howsoeuer flesh and bloud can produce many strong reasons of indifferencie , liberty , and ( as matters stand ) conueniencie , especially in respect of peace and vnity : yet the holy Ghost saith plainly , that whatsoeuer men pretend by preaching and manintaining many excellent truths and sincerely confuting many grosse errors , yet this conformitie to ceremonies of Religious vse , ( though it were not in the face and presence of God at his own table ) is not the right way to the truth ( or power ) of the Gospell : vnlesse therefore wee haue warrant from the word of God for our so doing , Conformitie to the things in question is without all contradiction the wrong way to the truth of the gospell ▪ thou go the readiest way in the world to any spirituall promotion ) and 〈…〉 hinder the efficacy and effectual working of the holy Ghost in the ministeriall functions of the Gospell , yea in the Godly and best quallified servants of God ( it is not my collection but the plaine evidence of the spirit of truth ) this kind of conformity ( let the motiues bee what they possibly can ) savour most strongly of dangerous Hypocrisie ; because nothing can by any means be warrantable in Religion , but that which is commanded by God. And therfore the crowne of all ministers , yea the honour of all Chrstians consists not in studying how to giue content to the world , but in searching the Scriptures ( not once or twice ouer , but ) daily , whether the things bee so or no , for that may be discerned at the seventh consideration or perusing , which was thought before to be impossible ( to bridle that vnruly conceite which naturally , excellencie of gifts doth alwaies beget . ) Neither haue any pastors ( if they be sent of Christ ) warrant to teach to their charges or Churches , and to exhort them to conforme to , or obserue any thing of Religous vse but what Christ hath commanded , If they do , he tels them plainly he is not with them , and therefore will not blesse the ministery of such in their teaching ( teaching and commanding being indifferently taken in the Scriptures : ) for if Christ haue not commanded it , that is , if it be not taught in the scriptures , it is directly ( whatsoever pretences are set upon it ) in the nature of another Gospell , and the teachers , and iustifiers or excusers thereof doe no lesse in effect ( take every one in his degree ) then they that teach the Gospell of Saint Thomas . And therefore as those that taught his Gospell , so certainely these that teach and maintaine the lawfulnesse of these unwarranted ceremonies and gestures ) intend to pervert the Gospell of CHRIST IESVS , though not in doctrine of Iustification , yet in the doctrines of Church government , and other matters of religious use in the worship of God , and these are they that trouble the Church , or breake the peace thereof , though they are most like unto him that is onely guiltie of the Fellonie , yet in the pursuit cries out as mainlie as ever hee can , Stoppe Thiefe , stoppe Thiefe , not caring who is apprehended or imprisoned , yea and condemned as troublers of the Churches peace , so they may goe away with it undiscerned . Is not here sufficient warrant then , not onely to refuse conformitie to these things , but even to hold those preachers accursed , or separated from Christ ? who goe about to preswade us in the least measure to conforme thereunto , yea though their gifts be most heavenly or Angelicall ; but on the other side to think most reverently of our Religious pastors , who haue most sincerely , though to the losse of all that ever they haue , taught vs to the contrary ? when therefore they say Christ never forbad it , if you haue no other or better place of Scripture , remember this , that it is written , that whatsoever is otherwise then that which the word preacheth or commands , is to bee held an accursed doctrine or opinion , concerne it faith or government , ceremonies or gestures , or any thing of religious use whatsoeuer : yet doe I not say , that all preachers that perswade , rebus sic stantibus , rather to conforme in some things , then to stand out , do this out of malice , or anie purpose to cause their hearers to decline , and so by degrees to fall from grace ; but that whatsoever flesh and bloud , wisedom and learning can devise for their defence or excuse , yet the holy Ghost teacheth us plainly , that though it cannot be denyed , but that these most strong and vehement perswasions proceed from true and strong affections of carnall loue , and ( as it is to bee hoped ) that many of them are the deere servants of God ; yet in this particular of perswading to conformitie , wee are to esteeme them as Adve●saries unto Christ , yea and all their wise and learned arguments ▪ so full of discretion , and all their conceited unanswerable satisfactions , to bee notwithstanding of a verie Satanish discent , and meere divellish disposition , a most sensible savouring the things that are of men , as how we ought to pitty our selues , our wiues and children , and so prevent the unavoidable evils of non-conformitie , but yet they understand not ( in this poynt ) the things that are of God , namelie , that rather then we should conforme to anie thing in his worship which he hath not in the word commanded , we must forsake , yea we must hate ( or denie in this case all affection of dutie , reverence , loue , tender care , or whatsoever to ) father and mother , and wife and children , and brethren and sisters , yea and our owne liues also , or else we cannot bee the disciples of Christ . Must not these graue and learned perswaders then , of absolute necessitie bee an offence unto every faithfull and tender heart ? Goe on therefore my brethren , and be of good courage , and assure your selues that in suffering for not conformitie to kneeling , you suffer for the Lord Christ , and to yeeld against the light of your hearts , is to be ashamed of him , seeing these things doe directly follow from his own words , even whē for feare of men spiritually adulterated , we will conforme to things of divine use in his worship which he never commanded , but are onely warranted to our consciences by the advise of the learned or the precepts of men , the traditions of the Elders and other like humane authorities . All which , without warrant from the word even euery one of them in particular , and generally altogether , are Lyars : and therefore all the gestures or actions , ceremonies or or callings of religious use in the worship of God which they perswade unto without warrant from the word are lying gestures , lying actions , lying ceremonies , and lying callings , not but ( like the Divel ) they may speake , professe , and acknowledge some excellent truths , but that the maine thing they aime at , is to maintaine some errour or other ; and therefore all the volumes in the world , filled with all the Art , learning , wisedome , and discretion of the whole world , compared with , or set against one verse in the sacred Scriptures , are to bee esteemed most filthy and stinking dung . But haue we but one sentence in the Bible for a table-gesture ? which ( yet were sufficient against all humane opinions and authorities whatsoever ) haue we the first institution onely or barely mentioned ? do not everie one of the Evangelists make mention of a supper , or a table , of rising from supper , and sitting down , and of sitting even in the act of administring and receiving the sacrament ? yea doe not diuers places in the Acts , and Epistles , plainly inferre the continuance of a table gesture , and therefore to bee the direct ordinance of Christ ? But it seems an impudent generation is come up , who dare affirm that the Sunne of the Church must , ( if they make such a charme or Canon ) stand still continually and not stir at all , as once it did for one whole day in Gibeon , but the Moone especially not to moue one inch , as for that time it did not , in the valley of Aielon , further then they in their discretion shall thinke to bee fit , and so by their wit and learning are bold to defend that the earth is in circular motion , all the world and the creatures therein turning round continuallie , yea they are most confident , if they may haue audience , to make any indifferent hearer that comes without preiudice , to conforme and subscribe to ●his opinion . Doth not the spirit of giddinesse possesse the heads of these men ; are not these the true successors of those learned Divines , graue Rabbies , & great Doctors that still cried out to Christ , Shew us a signe , make it appeare that there is a Sun in the firmament , proue unto us that there is a God , or ( which was as evident ) that thou art the Messias . Seeing then all things whatsoeuer of religious use , which the father would haue the Church to know and conforme unto are treasured up in the word though every one indeed can not come at them ( deny this if they dare ) it must needs follow that either the gesture of kneeling as it is urged is a a humane Invention , or as you would say in playne termes , a very starke lie , though hansomlie lapped up : and therefore of the divell the father of lies , though artificially painted perhaps by some of his limmers with the very best Italian beauties ; ) or else if it bee a trueth and therefore to bee conformed unto , then there be some unwritten trueths or vereties which the Churches are bound of conscience to beleeve and conform unto , and yet not commanded in the word of truth , then it must needes follow , besides the scriptures , and either let our learned adversaries make this large breach for the Iesuites at pleasure to enter by , or else for starke shame discharge no more such furious Cannon shot against our bullet-beaten fortresse , The scriptures sufficiency . Is it not high time to take away these presumptuous causes ( which purposely teach and perswade Conformity to such blasphemous doctrins ) out of Israel , being the best seeds of the verie worst evils thereof ? I conclude therefore it is farre better to expose our estates and bodies to the greatest malice of our greevous adversaries by standing for a gesture without all exception then by conforming to one which that Prophet never taught , no nor so much as once mentioned ( in that manner and forme as it is urged and so to be by him Destroyed out of the people . For must we have his warrant , and heare him onely in the doctrine of the sacrament , and shall wee not care for his warrant nor regard what his word saith for the gesture of the sacrament ? And for those who in these matters of God concerning his publick worship , insist so much and with such violence upon prohibitions ( a service sometimes not very acceptable to them ) crying out unto us , shew one place where the Lord forbids these things and wee will yeeld that it is a damnable sin to conforme unto them . I am bould ( with their good leave ) to Remember them of one other argument , of the Lords own making , concerning this very subiect of the actions , ceremonies and gestures in this publick worship and service , which he purposely framed and committed also to writing for the use of all posterity even to bee a lanthorne of our feet , and an unerring light to our paths in these very occasions , and in most plain evidence of the spirit it stands thus : By the light of nature all mankind knows that there is a God , & therfore everie one wil worship him as wel as he cā , though it bee not according unto knowledge to glorifie him as God , for that is impossible without direction from his spirit according to the scriptures ) but though they have excellent wisdom and admirable understanding , yet even the learnedest of them when they professe themselves greatest Clarkes , proue themselues the veriest fooles , because they become vain in their thoughts , & their foolish hearts are full of darknes ; for they turn the glory of the incorruptible God ( even the glory of his wisedom and loue , of his goodnes and power , of his mercy and truth , in devising & ordaining the ceremonies callings and gestures appropriated to his own outward worship , & making the same powerful & effectuall to draw mans heart unto him by working effectuall faith ) into such Images , similitudes , resemblances and likenesses as they in their discretion thought fittest to stir up devotion , to beget reverence , or to shew humility & thankfulnes ; by which in time by degrees will get a reverent estimation of Gods ordinances , euen his own attributes and titles , yea and will presume to professe that Iure divino , these are thy Gods O Israel , that is , this is the true outward worship of the God of Israel , these be true callings , gestures and ceremonies which by divine institution are ordeined to helpe to draw men to God through faith and sanctification of the spirit and so to be esteemed . Therefore the Lord makes it an ordinance for ever , that al his true Churches and true servants must onely conforme to such things in his worship and service as he hath in his word Required , but the Lord never required kneeling as it is urged , nor the other things in controversie , therfore Gods true Churches and faithfull servants may not upon any neuer so reasonable termes conforme thereunto . And here is either by direct consequent a manifest prohibition , or else the Lord reasons most absurdlie , which is fearefull blasphemie to thinke or inferre , for else they might , ( with the perswaders to conformitie of these dayes ) haue replied , thou hast not forbidden it , therefore wee may doe it , and thou hast no reason to find fault with it , seeing wee doe it to good intents and holy purposes . But grant that the things which there are reproved were forbidden , yet the manner of Gods reasoning remaines immutable . Is there no commandement in the word for it , or ( which is all one ) doth not the Lord require it ? then doth hee absolutly forbid conformitie unto it , for the Lord hates whatsoever in the word is not required , as these words being spoken with detestation do most manifestly declare . Seeing then there is not one word of God for kneeling in the very act of receiving the sacrament , nor any example of any Apostolick or Primitive Church for the practise thereof , but from the beginning it was not so , and seeing wee haue Christ his own example for a table gesture , and the examples of all the blessed ( and now glorious ) Apostles who even after his ascention delivered that which they received of the Lord ( which must needs be granted was a table gesture ) and seing wee haue a direct commandement from the holy Ghost to follow them as they follow Christ , it being their speciall care so to carrie thēselves in all actions ( of religious use especiallie ) as they might bee Examples for all Churches and Christians to follow ( for so I take this place to be understood and not to bee restrayned to that Church onely , or to any particular occasion therein . ) Yea seing this gesture as it is urged , is not onely the Invention of man , but in the verie first originall establishment of it in the publicke worship of God , the direct commandement of that man of sin ; I referre it to everie godlie heart to consider whether with safetie of conscience wee may leave a table gesture , for the use whereof we haue Christ and his disciples in the Institution for a patterne , and the Apostles during their time , and all Apostolicke Churches after them for 220. years for example and conforme to the gesture of kneeling , never heard of in this kind , till the Reall presence was established . Is this to walke so as having the Apostles of Christ for an ensample ; or is there not Iust cause of lamentation and weeping to see so many worthie men and of most excellent parts for some worldly respects to become hereby the enemies of the crosse of Christ conforming now to that which formerlie they taught was to be abhorred ? You do verie ill therfore most Reuerent and learned men , in offering to deale with vs poore and private Christians , after the scholerlike manner of reasoning both in your publicke teaching , pressing vs continually with arguments and that with such vehemencie as if nothing were wanting to our perfection but this conformitie to kneeling , and in your private speeches tendring disputation , when alas for pittie all our faithfull pastors hauing giuen vp their liues for the name of Christ , are taken from vs , and if any remaine , yet there is no safetie to speake or write of those things . If therefore you cannot procure libertie for such a course , neuer yet obtained whatsoeuer you may pretend , wherein freely and fully these questions may be handled according to that modest offer of dispute long agoe tendred , then I humbly beseech you , bee pleased either to confute that ( or the substance of it ) which hath been written and published against this ceremonie , or els to set downe with the like conditions as the learned and godly men our late pastors haue offered , your own arguments and reasons for this conformitie which you so eagerly presse and pursue ; and ( freeing the same from deceiueable subtilties of that dissembling sophistrie and vaine philosophie , the speciall ornaments of that so affected kinde of teaching , that wee of the vulgar may see and conceiue the force of them , and whence it is drawen , from God or men , from the holy and inspired scriptures : or from the writings and Canons of Councels , or Testimonies of Fathers . ) VVee do solemnly pofesse ( I dare speak in the name of all ) that in whatsoeuer wee haue no more for our warrant : but the graue counsell , learned opinion and holie practise of our most reuerent pastors ( which yet being sealed with their great and constant sufferings , ought highly to be regarded of us , for whatsoeuer they be to others or to your selues , they are to vs the most faithfull messengers , true and powerfull ministers of Iesus Christ , since whose deprivations wee neuer heard men speake like them in that euidence of the Spirit , and mightie power of the Holy Ghost , to draw from sinne vnto holinesse . O yee men of God , you are in our very hearts to liue and die with you , your memoriall is pretious , would God all that we haue might redeeme the libertie of the Gospel in your ministerie , notwithstanding ( I say ) we will freely for peace sake conforme unto you . But if we can evidently produce one word of God against you , or that you doe not bring his sacred warrant with you , let it not seeme strange unto you , that we runne not for company into the broad and easie way with you ( which none in this poynt Papist or Athiest will ever unfainedly oppose ) but rather expose our selues by this our refusall , to open contempt , grievous bands , and perpetuall imprisonment , professing publickly thereby our willingnesse , and most ready minde , yea heartie desire that that fire which our Lord and master brought with him , and with his own hands , and mouth kindled , might never bee quenched , seeing the unerring and burning light thereof is our onely preservatiue through the effectuall working of the Holy Ghost , against that feare of our adversaries : this grace of God being given unto us not onely to beleeue in Christ , but to suffer also for his sake in bearing witnesse to this part of the truth , and not daring to conforme to any other though it cost us full deerely ▪ For thus onely in such times of triall are all ( that bee called thereunto ) preserued against all the powers and Principalities , Lordly Dominions , and other spirituall wickednesses in the whole and most unholy ( though most learned ) kingdome of darknesse . Thus am I bold to present my poore endevours and private labours concerning these things unto publick view , private I say , not in regard of the truth generally in all true Christian Churches received & professed , but by reasō of the danger of the times , I durst not receiue direction from any who otherwise might haue been a great helpe unto me . Onely to this end haue I done it ( not to be famous in my person , for that were to bee infamous in their prison ) but to giue some taste that the Lord hath many who haue not bowed the knee in this kinde as it is urged , as also to publish to all that feare the Lord , and yet do not see the sufficiency of our warrant for so resolute a refusall to conformitie , that it is not faction or humour , nor the iudgement or practise of good men ( no not of our so endeered Pastors ) or of the most holy and best reformed Churches , nor of all these together , which we wholy rest or depend upon , but that our consciences dare not conforme to any thing of religious use , especially in the publicke worship of God , but what is safely and soundly warranted by the word of our God ; and likewise to stirre up others who haue receiceived more , and more worthy Talents , to put their helping hands to the worke of the Lord. But mee thinkes I heare some black mouth roaring out , That this is neither so , nor so , but onelie an old patcht Cloak to cover a peevish spirit withall , for ( say such ) you haue the substance , yet through frowardnesse because you may not have your wils you are not content , but insnare your mindes , and bring your consciences into a needlesse bondage about gestures and ceremonies or matters of Indifferencie which Christ hath fried us from . I most humblie pray and doe hartelie beseech even by the mercies of God in Iesus Christ , all such seriously to weigh & consider , whether any thing of divine use in the publick worship of God can be indifferēt ; or if God haue left it indifferēt ; whether any mortall power can possibly make it necessarie , was it not the practise of that man of sin , first under pretence of Indifferencie to make things common , to be of Religious use , then to bring them ( in some civill respects ) into Gods publick worship , and at length to haue a necessarie state therein , and so at last to bee of Apostolicall institution ? yet euen this way seemeth right to our graue and learned adversaries , though the issues thereof bring forth most deadly ( what if I said damnable ) effects , euen in all these Churches of Christ Iesus . Breake not , oh suffer not ( you Christian princes ) these men , thus scornfullie to breake the sacred bonds of the first table , lest you take away al cōscience of the duties of the second , for Christ hath in them tyed you and all under you most strictlie to precise and sincere obedience in all things belonging to his publick worship yet hath he left full scope , even large enough ( so farre as is fit for any mortall power ) in the other six Commandements for your Regall powers ad pl●citum to exercise , your high prerogatives most supreamelie in : Bee well content therewith , they that perswade you to incroach upon him , under colour of inlarging your soveraintie , do giue that which you ought not take , being directly against the crown and dignitie of the Lord Christ , & in liew thereof are bould to challenge that from you ( even of divine right ) which by no means upon any terms you ought to parte to them , they being withall persons utterly uncapable thereof . And as for our adversaries , I intreat all that are godlie minded advisedly to bethink themselues , whether that substance which God be blest , we haue being holy ( & for which I confesse wee are nor sufficientlie thankfull ) can make that same Ceremonie also holie , which in it first originall was impure and unwarrantable , yea most vile therefore and abominable ; can any thing which is primarilie evill ever possiblie bee made good , but onelie by the primarie goodnesse himselfe ? To make then that gesture , action , calling , or ceremonie , or the similitude and likenesse of them good , which had their beginning , from Antichrist and not bringing Gods word for it , and yet to hold it upon these terms necessarie in Gods publick worship , even conscience to be conformed unto , is directly to set up another God who must impart this goodnes unto it . Doth it not plainlie appeare by this , that their Divino Iure did never discend from Divine Iehovah but from some black limping Vulcan or Olimpian Iupiter , the naturall patrō of all such durty Dianaes , yea I beseech them rather to obserue , whether more probablie the ceremony being thus known to be of human invention , and therefore of absolute necessitie filthie and polluted ( as everie thing of religious use is , which is not commanded by God , in the word ) doe not make that holy substance which we haue unprofitable and so uncleane , also unprofitable ( I say ) though not for information of iudgement , yet for sanctification of life to the obedience of faith . For if holy flesh under the Law could non legallie sanctifie everie thing ( no nor any thing which was ioyned unto it ) by touching of it ; no more can the doctrines of faith and iustification under the Gospell truely taught , and publikly professed in all the Churches of Christ amongst us , ever by any possible meanes make the callings , ceremonies , or gestures in controversie , lawfull or indifferent , seeing these are not ordained by God , and therefore that ministery that spends it strength for the iustification of them , though it may perhaps continue some measure of knowledge in the hearers , yet is it greatly to be feared , that all those who freely conforme thereunto , and wholy depend thereon , shall rather scatter then gather any saving grace or sanctification thereby . But to this it is said that these ceremonies callings and gestures are not those of poperie ( for nullum simile est Idem ) but the graue and advised ordinances of the holy Catholicke Church that hath come from amongst them , and cleane separated from Antichrist , at least in all fundamentall points of doctrine concerning our Iustification , and therefore without all question ought by everie obedient Childe to bee conformed unto . Alas what means then the lowing of these Oxen and bleating of the sheepe ? Yea I do friendly intreate these Merchants of experience in and with these true west Churches of Christ , advisedly to view and take particular notice of these pleasant wares so full of delicacy , which their souls by reason of their excellent fatnes , do so greedily yea most violently thirst or luste after , and sincerely to consider whether they be not so like to those of poperie as one naughtie egge can possibly be like another , though perhaps one be but addle , and the rottennesse of the other most offensiuely stinkes ; the one most noysome , the better very unholesome . But here our adversaries will confesse , that for the forme they are alike indeed , as one partridge is to another , but in their use and intention most opposite , even cleane contrary . But is not this I pray you , some small parcell of the voyce of that beast , yea is it not an apparant branch of his great blasphemie , to assume authoritie , to ordaine ceremonies and callings for the publicke worship of God , and to appropriate unto them holy or religious uses , and spirituall intentions , which power is onely proper and peculiar unto God himselfe ; and yet even this divine authoritie doe they dare to assume , as their divino iure hath publicklie proclaimed to all the Churches in the world . But to leaue this to their better consideration , and to assume that which which they must needes bee willing to grant , that the things in question are in their outward forme like unto those of popery , but not in their use ( at least as it is preached . ) I humbly desire them to consider whether this bee not ( without any turning or winding ) a direct and manifest breach of the second commandement , where the Lord forbids all Churches under what climate or government soever , ( not simply as I may say to haue , but ) to make Images , or any visible representations of the eternall loue of God the Father , and of the incomprehensible , and invisible grace of IESVS CHRIST shed abroad in our hearts by the Holy Ghost ; but as if the Lord had said , I know it is absolutelie necessarie in my outward and publicke worship , to haue certaine visible signes and formes ( subiect to common sence and reason ) which must haue this heavenlie use , even to represent to the minde and understanding by the eye of faith , these spirituall graces , for else the imagination beeing left at libertie , and not preciselie tied to these set formes , and divine ordinances , will bee so full of wandring fantasies , in hearing , seeing , tasting , handling , and meditating , as the soule can never possibly bee edified : But yet ( saith the Lord. ) Thou shalt not make or devise these : I doe reserue that glory to my selfe , and will not under Law or Gospell , giue it ( no not in the least circumstance of publicke and religious use in my worship and service to any other . But ( say our adversaries ) wee doe not take that glory to our selues , therefore wee haue not broken this commandement . I confesse between the theife and the receauer , the whore and the bawd there is indeed some manifest difference , and therfore to auoide all manner of contention herein , it is as if the Lord had said in plainer termes , Thou whoseuer thou art generall counsell , or nationall synode , ciuill magistrate , or ecclesiasticall Ruler , or both together shalt not make , or being made , shalt not command , or teach any to conforme vnto any thing of Religious vse , pertaining to my worship and service , which I may self haue not commanded , no nor the liknes of any such thing , either in forme or vse so that if these things in question be but like popish devices and be not cōmanded by God , we may not for any cause or consideration or in any respect whatsoeuer bowe downe vnto them , that is intertaine or shewe forth any reuerent estimation of them and so onely in a good meaning , for peace and quietnes sake coform vnto them in the worship of God. Vnlesse therfore the verie touching of holy things in or by the soundnes of some doctrines in our Church and so as it were carrying a part of holy flesh in the skirt of our garment or divine service be a sufficient warrant to make any ceremonie lawful , yea though it be taken from the heathen poets , from the Turkish Alcaron , or the Popes massebook , yet vpon intentionall altering of the vse , they may be , very safely cōformed vnto in the publick worship of God ? their argument of haueing the substance , hath no iot of substance in it at all . Therefore vnlesse their words , reasons , and arguments whereby they perswade to cōformitie , come from the mouth of God we haue sufficient forewarning , no not in any case to conform unto the , but to esteeme them as verie chaffe huft and puft up perhaps into a verie great bulke making a goodlie shew in outward appearance , by excellencie of words and art , but being winnowed or tried by the fanne of the Lord no corne of grace or one grain of goodnesse can be found therein , and this is the verie cause why the Lord threatens to bee or to come against such sweet tongued preachers that labour chiefly for a sweet deliverie , and to that end steale the word , never applying it to the right end and use , but as it were by force and armes doe take and carrie away the true scence , intent and meaning of the scriptures ordeined onely to maintain the truth , & by tricks of wit , & tearms of art , they enforce thē ( at least to seem ) to maintaine errors even the meere Inventions of men , and this , in some false ; in many flattering , and in most a dreaming kind of preaching , is the onely and main cause of error and schismes , diversitie of opinons & sects that are among the people , not bringing any other profit in the world unto their hearers , but either to nuzle them still in ignorance , or to bee utterlie out of loue with the trueth , from hence then haue wee good warrrant to adjudge all their doctrins which are not according to the word of God to be verie lies , though they shew never so great art and learning and thereby giue all good content to their auditorie . For that high ( or large ) commission of all the true ministers of Christ extendes onelie to Teach the Churches to obserue and conforme unto all things ( not which they in wisdom and discretion shall adjudge meet and fit , or think not to be forbiden but onely ) what-whatsoever Christ in the word hath commanded , ( and we will abjure whatsoever we cannot prove to be his commandement ) if then they presse any thing which is not the commandement of Christ they goe beyond the limits of their commission , yea doe more then ever our Lord himselfe would do , for though indeed his 〈…〉 ctrines seemed verie strange yea impossi●●e to some and others marveiled or were astonied not at his allegation of fathers or patriarkes , of Councels or Rabbies and other learned authors , nor at his excellencie of gifts : but at his knowledge in the Scriptures for he taught as one having authority & not as the learned Scribes , which he shewed in opening the sence and meaning of the holy Ghost deliuering fit doctrines and making profitable uses and applications from the word , so that he spake to the hearts and consciences of his hearers in the power of his ministerie which they doe not , who teach the precepts of men , but speak only to the ears of their hearers , yet alwayes the motives that he used to perswade thē to conformity was ( not these things are not forbidden , or they are the traditiōs of our godlie Elders , or they are most fitting this state and present government , or it is the pleasure of the civill magistrate , or the Church Rulers hold it meet , though indeed divers learned men at that verie time used such kind of arguments in their ministerie and teaching for that subscription which they required , but ) his Doctrine which hee preached and the things he urged and pressed was not his own but his that sent him , it was not of his humane Invention ( which yet was a great deall freer from errour then all the fathers and 〈…〉 cels in the world ) but onelie such as 〈◊〉 ( that sent him to preach and teach the glad tydings of salvation ) was the authour of . As whereas some might object unto him , these are thine own speaches , and in the pulpit you haue libertie to say what you list , and to gird at whom you please , make it playn to our capacities , how we may know who is of God , and who is sent of the Devill , for thou and the Scribes and Pharisees teach both of you verie learnedlie and zealously but in verie manie things , especially in the ceremonies and callings , actions , and gestures of Religious use in the publick worship of God directlie contrarie one against the other , and therefore most certaine , that both of you cannot possiblie be of God , he therefore giues them a playn and an unerring Rule , whereby the simplest in a congregation may discerne which preacher teaches the doctrine that comes from God , and which speaks onely from men or the deuill , first do the will of God , get a good and an honest heart , free from preiudice and profanesse , readie to doe whatsoeuer the Lord requires of thee in generall as thou art a Christian , or in particular as thou art a magistrate or subiect , minister or hearer , husband or wife , parent or child , master or seruant , bond or free , old or young , rich or poore , maried or single , or of what condition soeuer , for els if thou haue neuer so much wit & learning , vnderstanding & discretion , & hast not respect vnto all his cōmandemēts , though thou feare and reuerence the faithfull ministers of God , yea heare them gladly , and reforme thy selfe in doing many things which they make plaine to thy conscience , is not the will of God , yet if thou wilt not captivare thy Iudgment , and subdue thy will and affections to be obedient vnto all that God requires , it is impossible for thee to discerne the truth or to be preserued from error : but if thou wilt be sincere ( which is Euangelicall perfection ) & free thy heart from hypocrisie ( and be that thou wouldest seeme to be ) then if thou wouldest know indeed which preachers are worthy of double honour , and which deserue shame & contempt ; looke not at their spruce neatnesse in their attire , or excellencie of gifs or degrees of learning , for herein perhaps there will appeare no great difference , both being graue , wise , and understanding men , but hee that is sent of God seeketh his glory that sent him . Yea , but which is that ? the same is true , you shall never heare him presse or teach novelties or incerteinties , but onely such things as are plainlie grounded on the word of trueth , whatsoever they concern , faith or government , godlinesse or ceremonies , yea there is no unrighteousnesse in him nor any unrighteous inference , in his ministerie , but Christians may most safelie commit their souls to such a one , even to depend upon his ministerie as a most powerfull means ordeined by God to bring them to salvation ; the other seeks his own glory , that is a foule fault and he is a very prowd fellow I warrant him , what shew soever he make , but how may we take true notice of him ? he speaketh of himselfe , and seeketh his own glory his manner of preaching is in one kind or other verie vaine glorious using all possible means ( though in some verie covertly ) to set forth himselfe and to make known his great reading or Iudgment , his wit , art , and understanding in all manners or kinds of deepe learning and true schollership , and therefore he comes in Excellencie of words , and studies most painfullie and carefullie for such Intising speeches wittie and well ordred sayings , pleasing passages , pithy sentences , and elegant phrases even whatsoeuer might ravish the hearers , and by the admiration of the excellencie of his gifts and exquisitnesse of his Art might so prevaile , that their faith might be in the wisedom of men , even to beleeve onely so much as flesh and blood can disclose , a man by nature may perceive , which kind of preaching with words and manner of handling , which mans wisdom teacheth , makes the crosse of Christ of none effect , and when excellencie or grace of words is more affected then the dignitie or worthinesse of the matter which is intreated , then are their sermons beautified with most glorions speeches wherein the focre and power of eloquence doth shew it selfe , to allure and delight the hearers , but he that is sent of God , labours and striues to speake in such words and phrases ) seeme they never so plaine , base or contemptible ) wherein the power of God may bee made manifest to the consciences of their hearers ; honour and reverence such , but it is most dangerous to commit thy soul unto and to depend upon the ministerie of the other , though he be as great a scholler and as wise a man as is in all the World. These courses therefore all those that desire to use their talents profitablie in the ministerie of the Church must purposely avoid , even as they would the golden legend , or like Deceiveable fables , not but that those to whom God hath given a beautifull forme of speaking may use it , as well as they that have comely shape or fairefaces , but as they that bee black must not paint themselues , so preachers may not affect oratorie to the eare but to the heart , nor yet , that rude and grosse phrases are the onely powerfull manner of speaking , but that every one is to use that gift which God hath given him to the edification of his auditorie , which consists in delivering the sence plainly in the evidence of the spirit , and applying it powerfully to the conscience , and this deuiding the word aright that euerie one may haue his portion seasonably , ought to be studied for and affected of all faithfull ministers , & not a painted or pensild maner of speaking . But those that scorn this māner of handling the word , are to bee esteemed vaineglorious teachers , though their mouths even runne over whith all manner of art , eloquence , and learning . And as for those that preach any thing which God hath not commaunded , or perswade to conforme to any thing which is not grounded on the scriptures , from these words of Saint Peter , wee may safely esteeme them ( whether they speake elegantly or rudely ) but fabulous fellowes and Deceiueable doctors , in taking vpon them like young masters , or old Rabbies , to teach , defend , or maintaine any thing in Gods worship , which Christ the sole Doctor of all thinges whatsoeuer of Religious vse , and which his Churches vpon any cause and in any respect may conform vnto , neuer commanded , taught , or in the scriptures published , or so much as once mentioned by precept or president , yea obserue them wel , and take heed of them , these are the teachers of false Christs , for they may as well teach , that here is Christ , or loe he is there , as presse Christians to cōforme to this ceremonie or that gesture , of religious use in the publicke worship of God , which Christ neither here nor there , nor any where , ever taught , or in any degree or respect commanded ; so that if you heare any preachers teahing things with great zeale and learning , which are not the direct commandements of Christ , or grounded plainly in the evidence of the spirit upon the unerring rocke of the sacred Scripture ; I will not deny but such may speake in the power of a Spirit , but certainly not of Gods Spirit , For he even the Spirit of truth , teaches nothing of himselfe ( though he be the very fountaine of all truth ) but onely what he hath heard in the word of the Father , not that he needs any instructer or direction , but that the most glorius and blessed Trinitie ( as the sole and onely way to preserue all true Churches or congregations in holy and heavenly unitie ) hath tied himselfe ( as it were ) or covenanted , that though there be many other things of most admirable excellencie , yet to require conformitie to nothing but those things which are written in the scriptures ; seeing they are fully and perfectlie sufficient unto faith or beliefe , and therefore unto all manner of godlinesse , the fruits of faith , and so to eternall life , the end or reward of faith through his name . If any man therfore undertake to teach the Churches of Christ let him speake as the words of God , and not as the cannons and precepts of men do enioyne , for as God is glorified by those , so is hee much dishonoured by these ▪ yea though they speak the wisdom of this world which the great ones Commend , the learned approue , and all doe generallie admire : for the kingdom of God ( or preaching ) consists not in word , in phrases , in elegancie of speach , excellencie of uttrance , or in any other endowments of Art & nature , but in the evidence of the spirit & of power , when the cosciences of the hearers by the right handling of the word shall bee wrought upō , by making manifest the verie secrets of their hearts and so enforced to humble their souls and worship God , and confesse not that great learning or reading is in the preacher , but plainlie that God is in that ministerie indeed , because it casteth down ( and doth not lift up as the word or doctrine of men doth , because their manner of teaching is meerly carnall euen such as is approved by men but not warranted by the word ) strong holds or the Imaginations and Inventions of men which in a high degree do exalt themselves against the knowledge of God , even against those doctrines of ceremonies callings & gestures which God , hath made known in the word , and set mens thoughts and consciences at libertie from the obedience of Christ , according to the scriptures concerning these things onelie under pretence of not being forbidden , and so by their conformitie to that which Christ hath not commanded doe most strongly repaire and fortifie t●ose strong holds of humane devices concerning voluntary religions , or ceremonies , which the Lord by all meanes labours ( as being the greatest hinderers of the peace of his kingdome , and fosterers of his rebellious enemies ) to haue utterlie ruinated : yea , and as Christ hath ordained , to sanctifie and cleanse his Church by the obedience of faith , which is the true conformitie of the doctrines of the word : so these men by pressing conformitie to ceremonies , callings , and gestures , which haue no warrant in the word , do directly intimate ( though they pretend the cleane contrarie ) that their religion is but a doctrine of the tongue , and not of the reformation of the life . For if they subscribe and haue understanding of the heauenly doctrines , and be able to retaine them in memorie , and so at a trice can discourse or reason of them , then are they absolutely qualified and excellent Divines , though they make no conscience of that which they know and professe , further then they see cause , & so indeed do most beastly pollute and by plain intimation both of their doctrine and life , perswade their hearers to defile the Church of Christ , and to take away the beautie & glorie of it , which is to be free frō human inventions ▪ & to fill it with all horrible spots and wrinkles of worldly traditions , that so it may never be holy , but full of blame . Are you not ashamed you deceitfull guides , to cast abroad these firebrands and mortall insinuations in your lectures , sermons , or writings & cōversations , and yet protest you meane no hurt ? is not your fiery heat in these courses a fained madnes , or doe you make any more conscience thereof , then of your play or sporte ? Yea ( say they ) our purpose in so doing is to do much good , for we teach & presse that in this conformitie which we so perswade unto , every one should come with a good & honest heart to perform these actions & gestures withal , for that is it which the Lord requires , yea hee will passe by much infirmitie where he findes true sinceritie . So that belike if men seem to haue good affections , that shall be sufficient warrāt to iustifie any strange or vncommanded gesture or ceremonie in the publicke worship of God ; yea though it be never so wickd ( at least in appearance ) and Idolatrous an action yet if they meane well and beleeue as the Church beleeues , that these things are indifferent and lawfull , or not forbidden all shall be exceeding well : and what I pray you , if the Iewes with good and honest hartes even sincerely purposing and verely intending to winne them vnto God do marrie wyues of Ashdod Amon and Moab , dare you say these mariages are lawfull ? or can their Children euer possibly ( for all this good meaning ) speake the language of Canaan sincerely or trewly ? no verely ; though you charge them vpon paine of death to prepare them selues therevnto neuer so hartely , yet doe you but presse them to a thing impossible , be not wiser then God least it proue your confusion . Henceforth therfore I beseech you perswade no man to conformitie to religious actions without a Religious warrant ; no not upō any good meaning or holie intention but Reproue them rather and professe your dislike of them , yea curse and smite them and pull of their heare , and take an oath of them by God , not to make any such marriages , but manifestlie shew your contempt of them , and howsoever the wisdom of this world will censure such proceedings for most uncivill parts and indiscreet actions , full of dangerous violence and unseemlie rashnes , readie to tumble down and overthrow all things that dislike you ; yet you may remember that you haue good Nehemiah a most zealous and godly prince , and Christ lesus the meekest of all the Lambes of God for your patterns and presidents and therfore most worthie patrons of such zealous courses for and in the causes of the house of God. Oh , how silly a part was it , ( crie these Coole , temperate discreete and indifferent persons ) and verie much unbeseeeming the gravitie of his person , and holinesse of his profession , yea rather Child then Christ-like with a scourge , and that also ( a hundred to one ) of his own making to driue so many graue , Ancient , and most Reuerend fathers out of their holie offices and most honorable functions , which they and their predecessors before them had long even time out out of minde to the comfort of many godlie and well affected people peaceably and commendablie enioyed ; greevouslie and most dangerously disturbing thereby the quiet & settled peace of the Church , which principally consisteth in these spirituall callings and outward condition thereof , which were largelie allowed and highly approved of by the publick cōsent of the whole Empire as most fitting for that present gouernment , yea and not content herewith , to use them with most base unreverent and dispitefull termes calling them ( I meane these graue spirituall and reverent men ) arrant theeues , & these their ecclesiasticall callings verie dens of theft , as if they had harbored the veriest knaues and most greedie devowring cormorants , that regarded nothing neither religion nor honestie but their ●own profit ) in all the world , yea as if these proceedings and courses did waste more of the subiects estate and substance of the comminaltie , then all the taxations or impositions of the civil magistrate ( and yet I tell you in your eare , for I would be loth to be brought to rehearsall for it , a great deale more might be said for the iustifying of the worst of these human inventions , & to proue them farre more convenient and everie way by many degrees more tollerable then the verie best of these in controversie amongst us : ) henceforth therfore ( I advise you ) unlesse you will openly professe your delight in , and therefore desire to haue the speech of Ashdod still sounding in your eares , or dare reproue the holy Ghost for inserting in the sacred Scriptures by way of prophesie , his divine warrant ( which alwayes carries in it what forme soever it bee of , the nature of a precept ) for the zeale of all Gods servants in these causes of his house or publick worship , I say for ever hereafter hold your peace and teach your people that they must bind themselues by an oth by God neuer to make any such marriages , I meane to Conforme any more to any such mixtures in the gestures or ceremonies of religious uses in the publick worship or divine service of our holie God , for do not these words , for I the Lord thy God am a Iealous God , inferre plainly that strange ceremonies and callings uncommanded gestures or actions having state in Religious worship , are no more allowed of him but even as hatefull and abominable at least , as these strange mariages ? Though therfore your ministery abound in all excellent & admirable gifts that amongst many nations , there be none like unto you for your multitude and all maner of learning and other worthy endowments , yet as strange women caused even Salomon himself most fearfully to sin ? so these unlawful ceremonies & callings , and the amiable but most strange preferments which in & by conformity to them are obtained , do so intice and allure you , as they cause you ( even many that are of most excellent parts ) to suscribe to verie strange positions and practises for the upholding the Reputation and credit of these Courses to put in practise strange cōclusions . Shall we then obey you , and doe all this great evill and to transgresse against our God even to marrie strange wiues , or to conforme to these strange or uncōmanded ceremonies & gestures in the worship of God ; seing though the Lord promiseth to shew mercie unto thousands yet it is only to those that keep his commādements ; so that unlesse these ceremonies , callings and gestures , be the commandements of God , the Church hath no promise of him for a blessing , what affectiōs soever they use thē with all , but rather of a curse though their intētions be never so good in their owne perswasions ) by conforming unto them . VVhat then , though it were true , that they be not forbidden , yet I beseech you consider whether not being commanded , they be not ( at the verie best that can possibly be made of them ) a spice of Ephraims base mixture . Indeed our substance or doctrine of the Church publickly professed , is as one side of a cake upon the hearth , very wel baked , but the other side of our worship consisting of ceremonies and callings , actions or gestures , is very dough , and was never yet throughly turned ; who dare then haue so base an opinion of the Almighty , as to consent or conforme in any respect to offer such unsavoury bread in the divine worship of our holy God , seeing all the wit , Art , and learning in the whole world can never make it holesome ? VVhat , are his eyes growne dimme , that hee cannot see both sides ? or is his taste so decayed , that he cannot perceiue our halfe-baked service ? or is he no better , or no more to be regarded , but that any thing is good enough for him in his service ? The watch , men of Ephraim should bee with my God , and teach nothing but what he hath commanded , but the Prophet or Preacher is as the snare of a fowler in all his wayes , all his study and care is how hee may prevaile with his hearers to ensnare their mindes by conformitie to mens Inventions in Gods worship , and so bring hatred into the house of his God. O foolish people , how long will ye be ignorant , and commit your soules to spirituall men , that are mad , even without any government of Gods spirit , or direction of the scriptures : for is all the learning and wisedome in the world without these any better then lunacie ? what louely grapes did your fathers times bring forth ? how many sweete clusters did flaming stakes affoord ? but you haue separated your selues by conformitie unto the shame or similitude of the inventions of Baal Peor , which are the Abhomination as well as the idolatry it selfe , therefore Ephraim thy glory decayes , yea flies away like a bird , there is none that do sincerely reverence thee , gray haires are upon thee , though thou consider it not . Doe not all men see that thou hast nothing but devices ( meere tricks of wit though never so dishonest ) to defend their owne Invention many altars thou doest make ( great shewes of devotion , and exceeding care of religion thou doest pretend ) but all that thou doest is to defend thy sinne even to gaine estimation to thy carnall devices , which haue no warrant from the Lord ; nay those that dare not comforme to thy Canons or courses , because the great things of Gods law , written in the Scriptures doe not require it ( for all other writings are small in respect of these and and to bee regarded but as trifles ) thou countest them strange men , it being a strange thing with thee to loose any thing for Christs sake , but to forsake their livings and liberties , to loose their Credits and reputations , rather then to conforme to these humane Inventions , yea thereby to expose themselues by their deprivation to open cōtempt , miserable povertie , bands and imprisonment , seemes to be one of the strangest wonders of the world , that any of sound iudgment should euer haue so little wit in them , thus doest thou glorifie thy self , though thou committest iniquity in Gilgal , for there is the cause why the Lord doth hate thee , even for the wickednesse of thine Inventions in his worship which there thou hast set up in great pomp & state , therefore will the Lord cast thee out of his house , or Church because all they spiritual Lords or princes are Rebels , iustifying these carnall devises against the plaine evidence of the scripture , Increasing daily errors and lies , which in the end will be their own Destruction , which yet they hope to prevent by making a covenant or contract with Ashur and carrying oyle into Egypt , Refining and so refreshing their old Imagerie with new painted devices , yet thou feedest thy selfe with this winde and art very confident that these secret and hidden plots of thy close and subtill fetches , shall maintaine thy greatnesse , though thou grow gracelesse perswading Christians yea compelling some to conforme to offer uncleane bread upon the Lords Altar and yet would haue us subscribe that this is not contrary to the word of God. And in great disdaine they demand wherein haue wee polluted the Lord , or the worship or seruice of God ? alas when you presse vs to a gesture at the Lords owne table , which is not warranted by the word do you not say or directly inferre , the table of the Lord is not to be regarded : for it matters not what gesture we vse no say you , though our ceremonies be lame , and our callings blind , and our gestures sicke , yet it is no euill , for they are ordeined and haue been long established by publick decree , to be the offrings and sacrifices of the Lord , and therfore ought with all reverent respect to be conformed unto of all , rather then to disturbe the quiet possession and peace of the Church , ( which by a strong hand these armed men haue obtained and keepe as the onelie entrance or rather maintenance of their glorious pallaces . ) Is it no matter then for the outward worship , so the inward bee intended and professed to be good and sound ? why do you then condemne the papists for taking away the second commandement quite out of the table , and you letting it stand take the effect quite away ? giue them but the same libertie which your selves exercise , and they will quickly agree with you for the substance of that which is inward I warrant you , for who can udge the mentall reservation , and you require no more but an outward profession and subscription , at least though you teach the necessity of inward sinceritie , yet your own practises doe manifest that the other without this , will serue the turne wel enough , but be pleased I pray you ( if any thing possibly be able to satisfie you ) to heare the Lords own answer , go your wayes and when you haue any purpose to shew your loue , and tender your service yea in a most speciall manner unto your prince , offer him such presents , will he bee content with thee , or accept thy person saith the Lord of hosts ? yea when thou invitest thy friends or neighbours to thy own table , do but serue them with such dainties and diet-bread , and marke how they like it ; nay see if thy horse will not blow upon it and refuse it , though perhaps thy greedy dogges or grunting hogges will accept it , yea though neither side were ever baked on the hearth ; yet you teach and preach , you professe and perswade , and spend a great deale of time ( which you had need to redeeme ) by many long and ( as you thinke ) learned arguments and wise reasons , to proue that this is good enough for the Lord , that is , that he will verily accept such a publicke worship and service at our hands , though no body haue any care to shut the doores , to make due triall of that which is brought for an offering ( as these things in controversie ) whether it ought to enter into the Lords house , as being commanded or required by him , or whether it bee the meere invention or wil-worship of men , and so ( what goodly and golden shewes soever it make ) to haue the doores shut against it , and not to offer abhomination before the Lord : but come who will come , and bring with him what hee will , though it be not according to the commandement and holy ordinance , yet if he will but come and conforme , presently you receiue him , and most readily kindle a fire , and offer up that which he hath brought , though there be never so evidēt appearance , similitude or likenesse of Idolatry in it : Is not this directly to worship God in vaine ? even to kindle a fire vpon his altar to no purpose ? yea you grow weary of the Lords own ordinances , they doe not giue full content to your senses , and therefore yee snuffe at them as being too base for your greatnesse , wanting pompe and state , and I know not what , and approue rather of any thing never so absurd , ridiculous , and popish , even that which is torne , lame and sick , should I accept this of your hand saith the Lord ? but cursed be the deceaver , you that haue my servants ( the males in your flocks ) whom I haue fullie quallified to make the truth of these things known , and who haue faithfullie spoken my word in my name and in this behalfe , and will depriue them , and purposely maintaine ( though if need require you know how to make shew of the cleane contrarie ) Brokers of Corrupt doctrines , perswaders to , and defendors of unwarrantable ceremonies , callings , and gestures , and so deall deceitfullie with the Lords people in these great things of his law or publick worship , teaching them in steed of these to sacrifice unto the Lord , a corrupt thing , you I say , shall certeinly bee accursed , for I am a great King saith the Lord of hosts and my name is terrible among the heathen . Seeing then everie David ( Churches or particular persons after Gods own heart ) doth banish such lame ceremonies blind callings , and sicke gestures from all the parts of Gods publick worship , as things which his soule hateth ; Oh thou sonne of David smite them and deliver us from them for our verie soules doe abhorre them , and put it into the faithfull heart of thy friend and servant Iacob , to put away these strange Gods and earings , and so to cleanse all his kingdoms , by burying these humane Inventions under the oke which is by Shechem . And you the faithfull servants of that sonne of David , though the driving out of the temple ( or place or callings appointed for Gods ▪ publicke worship ) not onely the more grosse abuses ( which had been they will confesse no more then was fit and convenient ) but even All humane Inventions which he found therein , with the sheep and oxen ( things commanded by God to be used in his service , yet this maner of providing them and making them readie for the people of God , not being commanded by the Lord made them abominable ) and powring out the changers mony , thereby discovering the gainfulnes of those places , which onely kept and held in these abuses ) and overthrowing the tables . And the rest of our Saviours cariage ( who is Lord and blessed for ever ) when he would manifestly and mightly declare himselfe to bee the onely and sole king or supreame head of his Church : in generall , and of all the nationall ▪ or severall congregations therein in particular by exercising dominion not onely in the fundamentall points of faith and justification , but in everie things of Religious use seeme it never so small even in these circumstances or appurtenances seemed unto flesh and bloud something rude and indiscreet , and that the businesse was not so carried as the peace of that Church wherein he was borne and bred required , or as the reverence of the Ecclesiasticall persons in authority deserued , yea seeing as carnall reason doth think and censure ) these matters were but things indifferent ; though there was questionles many excellent parts in him , yet his discenting from the Church government , so ancient & so reverent , yea and by generall consent uppon most graue and learned consultation with all possible wisdom , with such good successe so long established , must needs argue exceeding great weaknes in him ( by our learned adversaries louely oratory ) because hee was so violent in these small triviall matters as if the verie substance of Religion had consisted in them , surelie ( goodmen ) they seeme to be hartelie sorie that he overshot himselfe more in this then all the things that ever he did in his whole life , and did not performe this action with such moderation and discretion as was fit , and as a matter of such high consequence deserved , notwithstanding all this , and whatsoever had been or shall be said against such proceedings , I humblie beseech all such as unfeinedlie desire to serve the Lord Christ to Remember , that it is as a perpetuall law to bind Gods servannts even all posteritie for ever , that , when the outward and publick worship of God is thus corrupted and defiled by mens Inventions in the ceremonies , callings gestures and actions thereof , all those in whom the spirit of true Zeale doth abide must be so far of from conforming upon any termes unto these things , or any of them as upon pain of Gods high displeasure ( according as it is written of them ) they must in one degree or other manifest their Iudgement in the dislike of them and everie of them yea though they expose their persons , their credit and reputations to the like disgraces and Rebukes by so doing . Finallie you reverend and learned adversaries , seing civill policie is the strongest argument that can be pressed for that conformitie , which with might and main you doe so eagerly perswade unto ; Consider I beseech you the issue of the verie like course ( a remarkable president ) against our Lord and Saviour Iesus Christ . The Scribes and Pharisees , you know , though still they cried out for arguments , and miracles , reasons and signes to prove his divine authority , yet it was well knowen among themselues , though they made outward shew of the contrary that hee was a teacher come from God , but yet considering that his doctrine ( though holy and divine in all things ) tended directly to the overthrow of their Ecclesiastall pollicie and government , so that their authoritie and dignitie , their reputation and greatnesse , must of necessitie come downe , if the truth which hee taught were once received ; they concluded , ( meerely at first in civill pollicie ) that though hee were a holy man in life , and of great power in his ministerie , and did exceeding much good thereby , yea and held nothing but what was truelie grounded on the word of God , yet of absolute necessitie ( upon the causes and considerations aforesaid , he must be opposed ; even because hee must : and so from this seeming small beginning , they fell to plots and devices how to bring his opinions into disgrace with the state in generall , and with some speciall persons that were of greatest and highest account therein in particular , perswading them that they were his verie purposed plots , and craftie devices to crosse their designes , and so by degrees they came to a politicke mallice of his person ( arising onely from the hatred of his doctrine ) which was the mother of their most fearefull and finall apostasie , never resting themselues till by flattering insinuations , false accusations , open slanders , falsifying mens testimonies or depositions , and like abhominable practises ( the particulars whereof are a most worthy worke to discover , and at length by false witnesses , and plaine periurie , they not onely brought his doctrine and person into open and generall hatred , but most maliciouslie practised , and perfidiously procured his cruell and bloudie death . If then in your ignorance you haue spoken a-against the Sonne of man in this cause of his servants ( who dare not conforme to humane inventions , but labour for reformation , that by the Magistrates authority al these novelties might bee driven away , and their favourers whipped out of the Temple ) upon your repentance it shall bee forgiven ; but if when you haue considered their arguments and reasons against conformitie , you see the euidence of the spirit according to the Scriptures appearing therein , and yet for these or such like politike cōsiderations you thereunto moving , you persist willingly in the defence of conformitie , your case is most dangerous , and to be lamented . Take heed therefore of transgressing maliciously , though it bee never so pollitickly , the Lord of hostes , the God of Israell will not be mercifull unto such ( the fervent prayer of all the faithfull is against it . ) Enter not then into the Councell or convocations with the wicked , how to iustifie and defend their courses , or if that bee past , stand not therein , be not stiffe and resolute in such wicked proceedings : for if once you sit downe , or settle your selues ( with resolution ) to proue the lawfulnesse of the seates of these scorners , or money-changers , you are neere vnto cursing , and farre from the blessing , yea the Lord thinking upon his congregation which he hath possessed of old , and on the rod of his inheritance which he hath redeemed , and measured out for himselfe , and on mount Syon wherein hee hath dwelt , will verily lift up his strokes , and destroy for ever every enemy that doth evill to the Sanctuarie . Even so be it Lord Iesus . If true Religion onely knits our heart unto God , and all false Religions seperate our hearts from God , then whatsoeuer is of Religious use and to be conformed unto in Gods publick worship , must be true ( that is truely grounded in the word of God ) or else it separats us from God. But true Religion doth onely knit our hearts unto God &c. and the gesture of kneeling as it is urged being of Religious use and to be conformd unto in Gods publick worship is not true , ( that is not truely grounded on the word of God. ) Therefore to Conforme to kneeling as it is urged is to separate from God. All feare or Religion towards God , not taught by the Scripturs , but by the precepts ; of men , remooues the heart farre from God , yea the defence and justifying hereof workes great wonders and marvels ▪ the wisedom of such wise men shall perish , and the understanding of their prudent men shall bee hid : Esa . 29. 13 , 14. TO THE CHVRCH OF GREAT BRITtaine in generall , or to the severall congregations or Churches therein in particular , being the true visible Churches of Christ , grace & peace bee multiplied for ever . IT is not vnknown , how vtterly vnlawful , yea altogether impossible it is , to serue or conforme to two masters ; as also that by our fall in Adam we haue not onely forsaken our first master of Creation , who in our innocent estate did immediatly direct , teach and leade vs into all truth , but haue betaken vs to a new master whose Inventions or nouelties we did most voluntarily subscribe vnto , euen Satan who now doth immediately in the estate of nature , guide and leade all the children of men ( as well in the Church as out of it ) into all falsitie and error in all things concerning God and his Church and yet also how euerie one naturally doth most willingly ( though some perhaps more wisely or learnedly , and others more vilely and desperately ) yeeld their hartie obedience vnto him , though not in their purpose and intention , yet at least in error of their Iudgment and corrupted resolution . For the vnderstanding being vtterly blinded , we think in our reason , wisdome and learning , that to be certe 〈…〉 ly good , which is directly euill , that to be cleare light which is Egiptian darknes , that to be the service of God which is the apparant worship of Deuills , and so think and are verely perswaded our master to be God , when in verie trueth it is Satan . True it is , that wisdome , discretion , learning , and many other excellent parts and gifts , ( yea euen in heavenly things ) nature may and doth still by industrie attaine vnto , but the sauing or sanctfying graces of God which bring the heart vnto Christ , ( that new or renewing master ) are supernaturall , euen the immediate worke of the holy ghost , whose schollers or seruants euerie one of necessity must be that will be saued , and thus farre I take it is agrreed on all sydes in all our Churches or congregations . ( For I speak to none but to such among vs as professe thēselues to be the schollers of Christ ) now being matriculated or by the blessed sacrament of holy Baptisme Initiated into the schoole or corporation or bodie of our Lord and Saviour Iesus Christ . I humbly beseech euerie one that doth sincerely purpose euer to take the lest degree of true holines or sanctification ( without which no man shal see God ) seriously to consider what books ( whether historical , propheticall , politicall , poeticall , or Euangelicall ) or authours ( as they terme them ) must here to this purpose be learned and professed and these are all bound vp together in one volume of the canonicall , sacred or inspired scriptures , and for their excellencie called the Bible , all other writers or authors diffring from these in any thing concerning God or his worship , by teaching or pressing some things which are not truly grounded vpon these , are to bee esteemed books of our second master , & therefore to be accursed how honest or holy soever their intention or drift pretends or seems to be ; yea of most absolute necessitie it followes , that all who do upon any terms learne their lessons from thence and so conforme unto them , do thereby conforme unto Satan , who of all men ( in their wits ) is acknowledged to be the author and teacher of all lessons or doctrines , concerning religious ceremonies , callings , or gestures in the worship of God which are not in evidence and power of the holy Ghost , plainly grounded upon the word of God , for there bee but two masters , who are by Christ opposed the one to the other , All trueth therefore is to be learned of the one , and to be collected or gathered onely out of his books or sacred writings , even from God to whom onely wee must giue credit in his word ( for oportet discente credere ) whatsoever then is learned elsewhere , must needs bee from that other master as the proper lessons of his open and free schoole ( wherin yet wee confesse all the excellencies of of all arts , and all the deepenesse of learning do abound ) who must also in those arguments and reasons we ground or practise upon , bee credited and beleeved to bee the authour of that supposed truth which we make profession of by our so doing . Let us therefore bring forth those bookes , or authours into the open view of the world , wherein this lesson of Conformitie , or refusall thereunto is taught and learned , that so every Scholler may be knowne by his own Master , and the authours publickly taught in his schoole . Now if any be ashamed to professe that hee obayes or learnes this lesson of any other then of God , then must hee either shew his warrant and authoritie out of the sacred Scriptures , for the things hee professeth and practiseth in this controversie , or else he plainly discovers whose scholler he is , for they onely are the fountaine of trueth that which comes from them is holy and sincere , but if it be grounded vpon men or Churches , though ancient and orthodox in many other things , yet the filthines of their channell , in all matters ( especially ) of religious vse will leaue some infection behinde it . Let vs therfore trie all things , yea though they haue beene the receaued opinions or practises of the holiest men and purest churches in the world ( whose iudgment yet is highly to be reuerenced , though it differ from ours till the worde of God do euidently to our consciences dicide the Controuersie ) and keepe or conforme to that onely in the divine service of God which is good , which nothing possibly can be , but that which comes from God , the sole author of whatsoever is good . For howsoever it cannot bee denied but that surely there is a spirit in man , and great excellencie of learning , wisedome , government and discretion in the subordinate tutors or teachers of this other master , yet the inspiration of the Almightie ( or the inspired word of God onely , by the effectuall working of the holy Ghost ) giveth understanding , especially in all things of a religious use in the publick worship of God. To ground religious conformity therefore vpon any thing els whatsoeuer , is directly to forsake the right way ( and there is but two wayes the one of truth which is streight and narow , and but a few that will subscribe vnto it ) and to go astraie and follow the broad way ( or to learne the easie lesson ) of Balaam the sonne of Bosor which loued the wages of vnrighteousnesse . I iudge none , but intreate all to take heede of those swelling wordes of this other Schoole or Synagogue full of vanitie , least they bee beguiled by them and so bee wrapped also in their error , especially to take heede of the second entangling : for the latter end of such is farre worse then the beginning , to whom the black darknes is reserued for euer . Seing then there be but two chiefe masters , God and the Deuill , and but two wayes , grace and nature , and seing all that ground their conformitie truly on the scriptures , are in the way of truth , ( though imprisonment and other grievances inflicted on them make it some thing streight and narrow ) and are verily taught of God , it must needs follow that all , that ground their conformitie vpon any thing els , or vpon these erroniously , are taught of the diuel , which their maner of reasoning & allegation of their best authorities doth not obscurely discouer . But here perhaps one will strike me on the face and say , why should the clay call the potter to account why hee made it thus or so , or why should our adversaries demand , why this gesture of kneeling should not be as comely , and as comfortable as a table gesture . Surely I , for my part can say no more but ipse dixit , our master , whose teaching we onely rely upon , hath by his own practise openly and solemnlie published and proclaimed in the word as with a silver trumpet to all Churches and congregations for ever , the excellent and divine dignitie thereof . The other master , teaches from fathers , and counsels , from the precepts of men , yea ( as he bragges ) from unitie , Antiquitie , and universalitie , as with the verie quintessence of Parnassus melodie , that kneeling in the verie act of receiving the holie bread and wine in the Lords supper , is the most humble , thankfull , reverent and fittest gesture in the the whole world , yea far beyond that of the table . Thus either master hath & flows in a different sence , let everie servant , disciple or scholler therefore cleaue fast to his own master , and quite forsake , yea hate and despise the other , but ô man who art thou ? are thou mortall , must thou come to Iudgement , and yet darest thou aske a question of the immortall sonne of God ( in his members or servants ) why the gesture which he made choice of , and used and ordeined should bee better then that which the sonne of perdition devised and exalted ? mayest thou not as well aske , why there should be any Sabboth or but one , not two , why two sacraments and not seven , why he wrote to 7. Churches and not onely to the metropolitan ? why wives should be subject to their husbands more then in name , or the Church unto Christ further then in shew ? let us examine and trie these things therefore whether they be of faith ( for else they are sin ) yea no man can be ignorant of this , that if Christ do not warrant them by his word , they are reprobated and serue for no other use but to bring some to reprobation , and to hinder others in the means of their salvation , for as there is no law or condemnation against any fruit of the spirit , or against them in whom it is , yea though the world make a law against it , yet is great consolation to be found in suffering for it : even so if these things in question be the lusts or inventions of the flesh , then can they not possibly serue to any other use but to fulfill the will of the flesh and of the mind , and so in their verie nature are ( as I may say ) the children of wrath as well as others , even as well as those damnable devises of sacrificing for the quick and the dead , of disposing of crowns , of dispensations with corporall and spirituall adulteries , or Incests and other like hellish abominations or humane inventions , for they al com frō one & the same root , flow out of one & the same fountain , haue all every one of them as good warrant ( by the doctrine of this second master ) one as another , even from the prince that ruleth in the aire , that spirit which worketh in whatsoever is not donne in the obedience of faith in all things of Religious use . Dare we then conforme in the Religious actions , or gestures of our bodie to the ceremonies of that spirituall harlot , or to the likenesse of them ? especially seing in this great secret or mystery of our union with Christ , wee are now ioyned in a far neerer bond unto God then in the innocent estate , and therefore a far greater and stricter subjectiō is required at our hand . True indeed by creation wee were the lovely sonnes and amiable daughters of the most high , having no thing uncomely , nor any disposition thereunto in any part of us , but by sin we made our selves strangers yea enemies , most filthie , and euen loathsome to look upon , yet even in this estate to look upon , when he saw us polluted in our own bloud ( or filthy nature , when we were naked and bare , utterlie void of all goodnesse or any disposition thereunto , even starke dead by sinne , in sinne , I say in this hatefull condition hee looked upon 〈◊〉 with the eyes of his love , and covered , yea clothed our filthinesse with the skirts of his own righteousnesse , and sware unto us , even entred into covenant with us , and so contracted vs to him self to be come wholy and in all things his , and his onely , euen flesh of his flesh and bone of his bone , therfore did he wash us in that fountaine of the house of Dauid and annointed vs with an ointment from that holy one , decking vs with all spirituall ornaments of grace , and sanctification of life so that his holines in the Godly , though never so contemptible to the world , is become as truly glorious and honorable as a kingdom , ( euen as wickednes makes the mightie and great ones in the world ignominious and contemptible . ) Is it possible therefore to expresse what great and iust cause we haue to forsake all other ( how learned and reverent , how wise and ancient , how holy and universall soeuer ) and in our conformitie in all matters of religious use , ( especially in the publicke worship of his name ( which being the marriage bed ) of necessitie is carefullie to bee kept holy and undefiled ) cleaue onely unto him so long as wee both shall liue , being tied to him not onelie by our creation , with the great bonds of loyall subiection and cheerefull obedience of loving and naturall children ; but in our redemption , with that indissoluble loue and most loyall affection of a deere and faithfull wife . Seeing then our nature is thus inseperablie united unto the God-head in the incarnation of our Lord , how deere any true member of his mysticall body , in the religious actions of his divine service , conforme to the devices of strange lovers ? and such are all whatsoever they be , as require any other ceremonies , callings ; or gestures , then Christ Iesus the Lord is author of . Doth not everie wife ( if she desire to be found faithfull ) ●are how shee may bleas● her husband ? Hearken therefore O daughter , and consider , yea incline thine eare , and giue diligent attention , for thou shalt haue many dissembling lovers who will perswade thee to the contrarie , but thou must forget thine owne people and thy fathers house , and not regard the customes and traditions of nature , the devices of reason , or the innovations of wit and sence , though never so graue and learned , but in the obedience of faith , conforme onely to the holy and wise ordinances of thy Lord , yea in all religious actions giue this honour and worship one lie to him ; let all thy garments ( ceremonies or callings ) smell of Myrrh , Aloes , and Cassia out of the Ivory Pallaces ( his owne holy and glorious ordinances ) which make the heart of the godly to reioyce , and not stinke of novelties and incertainties out of the high places of mens precepts or devices , which make heavy the soule of the righteous , so shall the king haue pleasure in thy beautie , or in that worship which thou givest unto him , when it is pure and sincere , not painted or sophisticated with the Italian pensill , ( whoori●h or carnall inventions ) for he is thy Lord God , and therefore thus Reverence thou him , even performe every ceremonie and gesture of religious use in his publicke worship , according to his owne commandement , and no otherwise , for else thou deniest Reverence unto him , and givest it to those whom thou doest conforme unto . Remember how he washed thee from Popish Antichristian ( that whoorish ) Idolatry , and clothed thee with broidred work ( even the pure doctrine of iustification by faith working by loue , and manie other divine truthes and sanctifying graces ) doe not trust now in thine owne beautie ( or excellencie of gifts ) and so play the harlot , presuming of thy renowne ; because thou art famous over the Christian world , for thy wisedome and learning and other worthy endowments , ●owr not out thy fornications on every one that passeth by and makes loue unto thee , let no carnall respect ever kindle thy desire to such abhominable courses ; Deck not thy high places or Cathedrals , with divers colours , bring not into Gods holy worship those sweet delights of the sences , which are no better then the alluring baits of an harlot , the like things shall not come , neither hath any sincere Church euer conformed to such abhominations . Bee not , I say , so presumptuous , as to abuse those siluer gifts and golden Iewells which the Lord hath conferred vpon thee ( to purge his worship and to preserue his service pure and sincere from all kinde of mixture of any carnall devices ) to defend the indifferencie or lawfulnes of whoredome or humane inventions therein , offer them not thy brodered garmēts , neither set the oyle & perfume of the Lord. ( Those divine truths which then teachest purely ) before them . Thou thinkest in the pride of thy heart that these will be sweete and sauorie vnto them , and so by an enforced subscription causest those sonnes whom thou hast borne vnto God , to sacrifice their studies how to giue best content to these strangers by mingling their abominations & Gods holy ordinances indifferently together , is this they whoredome a small matter ? Oh turn thee from all these most grievous and carnall inuentions , and remember the daies of thy youth , when thou wast naked and polluted in thy bloud , how weake is thy heart saith the Lord God , seeing thou doest all these things , which are the workes of a presumptuous whoore , or a Lordly lawlesse , and over-ruling woman . Yet for all this it is schisme to denie that thou art a true Church , yea there is no doubt but when thy Harlots and Bawdes with their carnall and fleshlie devises , haue borne the punishment of their wickednesse and abhomination ; the Lord will remember his couenant made with thee in the dayes of thy youth , and will confirme unto thee an everlasting covenant , then thou shalt remember thy wayes and be ashamed . Oh our reverend and most deere mother , is it not the glorie of the man to haue his wife humble & obedient ; why wilt thou then thus presse us even upon thy blessing as wee would not incurre thy displeasure and curse , to Conforme to ceremonies , callings or gestures which beare no Image or resemblance , of the most holy ordinances of our heavenly father , but the direct similitude or likenesse of that Character or marke of the Beast ? oh forget not thou faire one the most amiable loue of that sonne of his loue , that we are the true or legitimate fruit of thy wombe , is it possible for thee to be unmindfull of this ; can we ever forget those sweet instructions and most heavenly consolations which wee sucked out of thy beautifull breasts ; O thou sister and spowse of that holy one , call to minde what excellent graces hee so enamiled thee withall that hee cannot but loue and delight in thee , unlesse hee should hate himselfe , are all the gardens of the East , or living fountaints of the west , or sweet fruits of Camphir , spikenard , Calamus and Cynamon , with all the trees of Incencer mirr●rand Aloes yea all the chiefe spices in the whole world possibly able to shadow out , that high excellencie and most soveraine dignitie where with out of his owne verie prerogative hee hath truely and Really endowed thee ? why then by thy conformitie to these humane devices , wilt thou shut the dore against thy wel beloved and not suffer him to enter into his gardē to eate his pleasant fruit , but offers him grapes w ch thou hast gathered of these thornie Inventions , & figs which these thistly traditions haue brought forth ? was it not thine own instruction from our Creadle , that we must put of the old man with all his works and put on the new , even bee made conformable to the will or word of God in all things , both in our tender years and stronger age , and oldest dayes ? and must wee now learne another lesson or manner of perfection even to haue our eyes opened , yea and be as Gods by conforming to these novelties ? whose device is this ? marke deere mother upon my bare knees I beseech thee who that is that talketh such things with thee ? Do we sel Advowsions , depopulate townes , or houses , do we keep two benefices , or closely practise usurie , are we partners in monopolies , haue we a whore in a corner , doe wee dissemble and deceiue , or are we unmercifull , uniust or any way dishonest ; then let thy holy Ce●sures cut us of from that blessed Communion of they heauenly familie , and divine societie . But oh thou sweetest among the loueliest who art the verie choice of all the fairest , Inioyne us not wee beseech thee to forget the name of our God , or to bow our knee or conforme to any thing which is not truely grounded on his word , some thing indeed may be in these courses which we cannot discerne , but no goodnesse or godlinesse can possibly be in them , unlesse they bee his commandements . But thou sayest or rather thy minions informe thee , that the Lord did never forbid these things , The cleane contrarie seems most plain to us and that out of thine own doctrines , but suppose hee bee pleased to be silent , to teach modestie and feare , shall we bee bould therefore to fall into presumption ? Consider , ( oh thou that bare us the appointed months , and brought us forth in everie ones due season ) where did he forbid Adam to eate that particular fruit ? true indeed that the tree was forbidden ; and are not we in the same generall terms directly forbidden to worship him in any other manner in his publick service then he hath cōmanded ? is not this the very tener purpose & drift of the second cōmandement , forbidden also to bow down or shew any Reverent respect to the likenesse of any thing which in his worship man hath devised ? Oh thou that are the mother of us all , pluck up : these fruits of distraction even by the verie roots , and suffer them no longer to breed divisions and separations among thy true children , deall truly with thine own soul and marke it well , though it come from such as excell all other in learning and wisdome , yet whether it be not a tare of that En●ious-man , and whether those Resolute disputers for the Iustifying thereof be not his professed Children , for thou hast often taught us to take heed of sinning against our knowledge or certeine perswasion though it bee but in a matter of never so small consequence , but especially in all things of Religious use , seeing disobedience yea and Rebellion appeareth as well therein as in the grossest and foulest abomination of poperie , yea this was the comely talke of thy scarlet lips , that whosoever keepeth the whole law and yet faileth in one point , hee is guileie of all , and therefore though we haue cast quite away the grosser point of poperie , yet wilfull conformitie to any humane Innvention of Religious use in the publick worship of God , makes us guiltie of the whole masse of that damnable Idolatrie ; according to an other lesson which most carefullie thou didst often beate upon , that a little leaven doth soure the whole lumpe , yea whatsoever is borne of the verie wisedome of the flesh , is notwithstanding verie Enmitie with God , for howsoever Adam and all in his loyns were by creation the sonnes of God , and whatsoever gestures they used in his worship were most pleasing and acceptable to him ; yet now ( by transgression ) hauing changed their father and nature , all the ceremonies , callings , and gestures which they can possibly devise concerning the worship of God , or government of his Church are without contradiction the very works of their new father and nature , for who can possibly be ignorant of this , that to whomsoeuer we giue our selues as servants to obey , his servants we are to whom by conformity we do obey , whether it bee to humane Inventions , or Gods holy ordinances , and the same rule holds in all matters of Religious use , if they can not tell how to preach except they bee sent , nor wee how to pray or call upon God as wee ought , but by the spirit of God , according to the Scriptures , how is it possible for all the learning and wisdom in the world to tell what ceremonie , calling or gesture is fit and lawfull in the service of God but by the same spirit ▪ Seeing then these devices ( at the very best , the mocking , yea some of them persecuting sonnes of Agar ) haue no warrant from the word and spirit of God , what letteth but that safely we may , yea ought to esteem them . Vagabonds & Runnagates in the earth , howsoever not in the highest degree able to murder ( or make an absolute nullitie of religion ) yet not being borne of God , or warranted by his word , they must of absolute necessitie be confessed to be unrighteous , because the Lord our Righteousnesse is not author of them , and all unrighteousnesse ( in substance or ceremonie ) is sinne , and therefore all that wittingly conform therevnto upon what terms of considerations soeuer though in the lowest and most tollerable degree that can be imagined ) are ( in the same degree that this their sinn is of ) verely and most certeinly of the Diuill , VVhy should any woonder then or thinke it strange , that though wisdome hane cried out and vttred her voice like a trompet , in pulpits , in prisons , in words , in writings , in fierie zeale , in most humble and meekest manner , yet these carnall and worldly minded men loue foolishnes ( even the devices of fleshe and bloud , ) and take pleasure in scorning whatsoever and whosoever is contrary to them therein , and so despise all the counsell of the Lord : shall not the end of these things be bitter ? yea will not Destruction ceize on them at length , and will not the Lord reioyce and laugh thereat , even make ioyfull the hearts of his people , to see their cruel adversaries eate the fruit of their own way , and be filled with their owne devices ? Yea most deare and tender mother , hast thou not often told us , that all that are disobedient unto , or wilfully gainsay anie thing truely and evidently taught from the Scriptures , were to be esteemed of all that desire sincerely to feare the Lord , stiffeneked resisters of the Holy Ghost ? because by such proceedings they plainlie proclaime that in their hearts they say th●re is no God , or which is all one , that God is not so iealous of his worship , and everie ceremonie , calling , and gesture therein , so as he esteemes them onely his lovers and friends that subscribe onely to his commandements therein ; and holds them his enemies , yea such as hate him that conforme to any thing therein which in his word hee hath not commanded as in the second commandement more at large it doth appeare ? be pleased therefore to remember , from the verie word of our father thou hast often instructed us , that though without all contradiction there is a spirit in man ( and therefore it may bee that some are called spirituall men ) yet we should allwayes find this to be true in all controversies o● proceedings about matters of Religious nature , not many such how excellent soever ( much lesse the greatest part of them ) though most wise after the flesh , no though their counsell in their dayes be esteemed as free from error as the oracle of God , are notwithstanding chosen of God to doe any speciall good to his Churches , or servants : for indeed though their titles be spirituall , yet their wayes and courses doe plainly testifie that their hearts are Carnall and fleshly , and therefore they do not savour the things of Gods spirit no they seeme meere foolishnesse unto them , because indeed they are spiritually discerned , & therfore they esteem them verie fooles and asses that will loose a good living rather then conforme to mens Inventions in Gods worship , thus doe they assume that sufficiencie to themselues which is wholy of God Almightie whose inspiration onely giveth understanding especially in all matters of Religious use , and yet will these aspiring spirits presume to set the H. Ghost to schoole , & most presumptuously reade large lectures of discretion unto him in his servants , because they will not conforme without his direct warrant , pretending that there is great truth ( & no lies ) in the things they presse , and yet cannot possiblie proue them to bee commanded of God ( as all trueth necessarie for the Church to conforme unto , is ) as though if there were any kind of truth in them the holy Ghost would not lead and direct us therein , and least they should put this off , as a peculiar promise to the Apostles he hath purposely by precept and practise expresly in all such occasions , tied us absolutely to the Scriptures , you haue done foolishlie therefore in this , O yee reverend and learned men , that ye● haue not rested on the word of the Lord , in these thing in controversie which you so eagerly presse conformitie unto but ( as it were upon the hoast of the Aramits ) on the Ancient fathers , general counsels , and canons , humane reason , and the learning and wisdom of the world , heare therefore the word of the Lord henceforth you shall haue wars , one or other shall set upō your ceremonies & all other your humane inventions , and never giue that argument over , till all ordinances in the Church which God hath not planted by the authoritie of the Scriptures bee utterlie rooted out . And this your Idoll of conformitie the ripe fruit of your proud hearts wil deceiue you , yea though thereby you are growen confident , because you haue at length setled your seats as safely , as in the clefts of the Rock and made your nests the verie next to the Eagle himself in the supremest mountaines of the highest Region , yet , will I bring you down from thence saith the Lord , for though by thy wisdom and deepe pollicies or undiscerned subtleties thou hast gotten thee great riches and prefer 〈…〉 nts , and hast increased very greatly thy power and authoritie and so art lifted up in thine heart as in a chaire of securitie , conceiting thy selfe that thou art wiser then Daniel and hast more learning and wisdom , greater reason and stronger arguments for thy conformitie then all those that are of perfect or sincere hearts towards the Lord , and are contrarie minded , and therefore dare no way conforme unto you , with whom their feare even hee whom they serue will shew his strength ) yet behold God hath chosen the foolish things of the world to confound you that are so wise , yea vile and despised persons which in the opinion of the world being compared with you , did not so much as seeme to exist , or bring to naught your strongest arguments for this your great goddesse conformitie , and that by a plaine demonstration of their vanity , yea though they be neither prophets , or sons of the Prophets nor so much as brought up at the feet of some prophet , but in comparison meere strangers yet they bee as a terrible nation and their arguments shall be as drawen swords against the verie beautie of thy wisdom yea they shal defile thy brightnesse , your so admired vnderstanding , by laying open your most dissembling and cunning practises , yea ( in some of you ) horrible and fearefull blasphemies . Many haue had I confesse , too religious estimation of your learning , and other venerable endowments but finding it plaine that in this Controversie with poore Christians you haue cast off the word of the Lord , and trust in violence and wickednesse , and stay thereupon , for the iustifying of your courses , not regarding the lawes of God or man , but by one devise or other will breake through all , therefore there is great hope that this iniquitie which lies swelling within you , will make you so top-heavie , as your verie height , the onely thing you so wisely foresaw to be necessarie , and therefore so providently by your deepe reaches haue attained , will be an unavoydable cause of your sudden and violent downefall , yea , and with that detestation , as no one humane invention seeme it never so tollerable , shall bee left for the meanest use and office in the worship and publick service of the Lord , no not so much as a little sheard to fetch fire or water : for as all Gods ordinances are good , so no humane invention of religious use in Gods worship can be good , no not one . And wheras it is obiected y t the reverend Fathers of our Church hold thē lawfull and good Iure diuino , even so that Reuerend father Deterano , Chamberlen to Vrban 6. publickly taught with great approbation of many great Divines , that the verie meaning of Christ in saying giue to Caesar the things that be Caesars , was but till his ascention and that when he was lifted vp he would drawe all these things vnto him , that is , Baronies , Earledomes , yea and kingdomes too , even all that was Caesars , and that it is therfore of Diuine Institution , that the ministers of the Gospell might challenge and enioy these things as their proper and peculiar right , both revenewes and honours , and that it was grievous sacriledge for any prince to withhold the same , or any ciuil authority from them , or to this effect was that which he held , & which hath sprong out of that slip which he then set , the seueral plants wherof haue wōderfully thriven in al christendom ; so likewise many great schollers and very learned divines haue held it an invincible argument , that the Popes gouernment , Hierarchie , and supremacie is lawfull , because it hath prospered and so long endured with good success , for els say they , God would neuer haue suffred it . Is it not also avowed by many wise and reuerent Doctors , that Iames the brother of our Lord according to the flesh , did bring in the Masse and ioyned it to the scripture , and therefore that it is of Apostolicall institution and ought to be conformed unto ? In like manner it is a receiued opinion of great antiquitie being one of the deepe doctrines of diuine Durandus , that euerie sonday and holiday the soules do play in Purgatorie : Are they not worthy therefore to be presented that doe any kinde of worke upon any holy day , yea though it bee not in prayer time , unlesse it bee to goe to the Ale-house to be merry , and to leap and daunce about the May-poule after a bagpipe , or so forth , for that helpes forward the foresaid merriment ? yea our owne countrey-man Cardinall Poole , a reverent Divine , and as great a Scholler as any of our great Adversaries , held and taught that the meaning of Christ in making Peter a fisher of men , was , that hee would driue all Emperours and Kings , yea all the people of the world into the Popes net , so that he might seeth , broyle , or fry them in a pan , even as his Holines should think best to use and order them , and his Prelates and their inferiour officers also to make their best gain and advantage of them , and many other strange opinions concerning callings , and ceremonies in Gods worship , haue beene published by great Schollers , and confirmed by whole Synods & Convocations ; yea and generall Councels , with as great probabilitie many of them , and shew of all kinde of true learning as all that is , which the reverend fathers and learned Divines of this age haue published , or can say for these ceremonies , and the other things in controversie amongst us . Seing then the Church in her wisedom establised them as divine truths , though not as necessarie to salvation , yet profitable for unitie , decencie , and to try the obedience of her children , why should not they be as well conformed to as ours ? were not their pure naturals as able to finde out some things commendable , yea necessarily to be conformed unto in the worship of God , though they had no better ground for them in the Scripture , then as is formerly mentioned , as well as the naturals of this pure or learned and spirituall age ? Degrees of Evill there is indeed , but nature admits not any one degree of goodnesse , no not one , for it is starke dead in trespasses and sinnes , the minde vaine , the understanding darkened , and full of ignorance , the heart haidened not perceiving the things of the spirit of God , nay it thinks them to be meere foolishenesse , and more then needes ; even most absurd and against common sence : must it not therefore be granted of absolute necessitie , that all such spirituall persons , as well in these times as in those ( by what name or title soever they be called , though they haue all the learning and wisedome in the world ; yet if they bring not the warrant of Gods word plainly or truely for them in all their ceremonies , callings , gestures , and other devices whatsoever of religious use , are to bee held , reputed , and adiudged lyars , and therefore all such their opinions of the Divell the father of lies , and therfore by no meanes upon any tearmes to bee conformed unto ? was not their verbum non scriptum , consuetudo sanstae Ecclesiae , traditiones patrum , bonae intentiones , constitutiones vel canones , as tollerable and necessarie as ours ? was it not the practise of the serpent from the beginning , to proue by many wise and learned arguments , that the onely way to aspire to spirituall preferments in this world , is absolutely to forsake and disclaime the warrant of the sacred scripture in all matters of ceremonie , and to depend upon tradition , and the Catholicke grounds aforesaid ? Oh our most deere mother , we can never forget these weightie instructions which so carefully and constantly thou hast taught unto us , first that all manner of witch-craft is ( in the degree ) a direct forsaking of God , and a uniting and knitting unto the Divell , and therefore no manner of Witch , white or blacke , good or evill , nor any that seeke after them , ought to liue , ( not that there is any of them good , but that like other humane or divellish inventions they seeme to do good , by maintaining divers in unlawfull callings , and by helping some to their stollen or lost goods , or others of diseases in men or beasts , or the like . ) Secondly that Rebellion is as the sinne of witchcraft , yea that a Rebellious transgression though it bee but in ceremonie , calling or gesture is a wickednesse not inferiour to Idolatrie ▪ for the same ground or foundation serues for both , and that it is no● garments , musick , and such like complement that the Lord accepts or takes any pleasure in ( which yet hee doth in every thing of Religious use which he would haue his fervants in his worship to conforme unto ) but when his voyce is obeyed . Now his voice is in nothing , but what his word doth command ; therefore thou didst conclude that hee was not obeyed in any thing of religious use , which was not grounded upon his commandement , according to his own words whatsoeuer I command you ( concerning my worship ) that do , thou shalt not add any thing ( whether ceremony , calling , gesture or whatsoever ) thereto , for al counsels , or canons or whatsoever , that in Gods worship require any thing of religious use which is not the commandement of the Lord or his voyce , is directly stubbornes of a wicked heart , which makes to go backward from God and sinceritie , to all profanes and Apostacie , trueth is perished and cleane gone out of the mouth of such preachers as maintain such things , and therefore thou didst charge us for ever , to continue ( in our serving of God ) in all things which are written in the word of God , to doe them ; yea them onely and not any Invention or noveltie whatsoever , which unavoidably , especially being once known and yet Iustified and defended ; will bring Gods greevous plague and curse . Is the Righteousnesse of the Church Revealed in the Gospell and that not torne or patched , but perfect and compleate ? and is the worship and ceremonies , callings and gestures , whereby the Church is made partaker of that righteousnesse , and shewes her thankfulnesse unto God for the same , but lamely taught therein , or to the halues ? part being left to traditions , unwritten verities , and humane Inventions ? verily as in that so in these , if there be any cause of Reioycing it is not with God , and therefore must needs be with the Devill , for what , else can possibly bee found concerning the flesh ( bee it never so wise or learned ) or any work , fruit , or device thereof is not the Iustifying of humane Inventions in Gods worship without warrant from the word , a plaine profession that they thinke though they bee not more Iust then GOD , or more pure then their maker , yet verily there is some iustice and puritie in their nature , whereby they are able to find out a holy use of these things which God never commanded ? Is not this a verie naturall branch of that follie which being found was punished so fearefullie in the Angels ; therefore didst thou warne us also for ever to take heed of unstedfastnes , & not to presume to conforme to any invention of man ( in this kind ) seeing hee dwels but in a house of clay whose foundation is in the dust , and therefore all his reasons and arguments are but dustie and dirtie , and that fleshly libertie & carnall priviledges which he claims proceeds but from his fatnes even that abundance of earthly honours and preferments which pamper him , and by securitie makes him better fed then taught , and so to fall from sinceritie and uprightnesse , and even to spurne with his heele at Gods ordinances and servants , which in effect is to forsake God that made him , by not regarding the strong God of his salvation , but despising his gracious ordinances which hee had made strong and effectuall to bring him to the assurance thereof by faith in Christ , he sets up his owne inventions , and magnifies his carnall devices , punishing most grievously all that will not conforme thereunto . And thus by strange gods , or ( which differs nothing in effect ) by strange ceremonies calings and gestures of Religious use in Gods worship which are Abominations they provoke the Lord to Anger , how can this be otherwise , seing all such outward worship and service ( though the Inward substance concerning the doctrine of faith in the Messias seeme never so found ) is a meer offering unto devils and not unto God , evē new gods , newly come up , as every thing which God himselfe hath not commanded in the word is to be esteemed . Can wee with any honesty condemne the inventions of poperie in their religious worship whether they concerne their callings , as their 7 orders of priests &c. or ceremonies , as voluntarie vows , & like devotions as directly comming out of that smoake of the pit , because they thereby corrupt the true worship of God with profane & carnal devices , & must we not needs thereby subscribe that ours are of the same hatch , if they haue no better warrant then they by the word of God ? Their civill magistrates allow & cōmand those as best fitting their government , & as hauing long experience of Gods blessing on them for maintaining of them , & where is it forbidden in the Scriptures to haue a most reverent opinion of the Relikes of saints ? suppose it be Iosephs breeches or our Ladies smock which are with great devotion reserved at Aken , or in what Epistle or Gospel is it prohibited that the town of Genua in Italie should keepe in a reverent memoriall of Christ , the taile of the Asse which hee roade upon to Ierusalem , which if any man will not beleeue mee , hee may goe thither and see verie fresh and faire at this day , for ought I know not one haire wanting . Now may not they as well greevously punish and perpetually imprison ) at least till death set them at libertie ) all that will not conforme to these , and many other as good as these , as having nothing in them contrarie to the word of God , as well as our adversaries for these in questiō among us ? for what greater decencie can be found in a white shirt , or a well furd hood , then in these ? Oh Lord , did not these plants come from Gomorah , which haue such dragonish poyson , and Aspish crueltie in them ? are not these their courses laid up in store with thee , yea are they not sealed most safely ( till their full rypenesse be accomplished ) among thy treasures ? shall not their feet ( whose beautie doth onely consist in their golden buskens and slippers ) in due time slide ? Haue they not some feeling alreadie of the slipprinesse of their places , which makes them so extreamly violent in their mischievous Courses ? yes verely , deere mother , those that thus haue abused thee and fed thy Children with corrupt food , the very Day of their Destruction is at hand and the things , that shall come upon them make haste , for the Lord shall iudge his people , and repent towards his servants , when hee seeth that their power is gone , and no man left either to speake or stand out for the truth , when men shall say , where are their Gods , even that mightie God in whom they trusted , whom they did so reioyce with their prophesyings ; and dayes of publicke humiliations and reioycings , Let them rise up and helpe you , let him be your refuge , and if he will haue you , let him deliver you out of our courts , from our censures , from excommunicato capiendo , from our bands and imprisonment . Oh heare the word of the Lord all yee that tremble at his word , your enemies , who tearmed themselues brethren , and hated you , which they evidently shewed by casting you out for my names sake , said , let the Lord be glorified , and so he will , for he shall appeare to your ioy , and they shall be ashamed , for I will choose out their defusions wherewith they haue so blinded and deceived the Princes and the Rulers , and discover their hypocrisie to all the world . For I know the thoughts that I haue toward my people saith the Lord ; even the thoughts of peace and not of trouble , to giue you an end , and your hope ; then shall you cry unto me , and yee shall go and pray unto me , and I will heare you , and yee shall seeke mee , and finde me , because yee shall seeke me with all your heart , yea you shall take up this curse against your adversaries , The Lord make thee like Zedechiah and Ahab , whom the King burnt in fire , because they committed villanie in Israel , even adulterie with their neighbours wiues , and haue spoke lying words in my name ▪ which I haue not commanded them , even I know it ; and testifie it saith the Lord , though they walke so closely as they think no body shall finde them out ; yea , I will visit Shemaiah because hee hath spoken rebelliously against the Lord , and hath prophesied and I sent him not . Thus wee finde it true ( deere mother ) which thou hast often repeated , that a little leaven in their corrupted mindes being thus by ambition nourished , brings this lamentable sourenesse to the whole lumpe of all their proceedings , even a Rebellious wilfulnesse to breake anie of Gods greatest commandements , if occasion so require , rather then to reforme their fleshlie and carnall devices , the onely supporters of their lawlesse greatnesse . Yet wee must needs acknowledge that howsoever divers of our adversaries are exceeding violent , and will not stand to heare reason , or to giue any for the things they require , but either conforme , take the oath , or take him away Iaylor , or cast him out ; yet divers of them take exceeding great paines , and with many deepe reasons full of learning and antiquitie , discretion and wisedome , seeme to say very much for conformitie , but for mine owne part I still say , and for ever must say , that I never heard or saw any dram of divine authority , nor any thing favouring of the spirit of grace come from thē ; & alas holy mother , thou hast taught us , over & over again , that we must esteeme the most absolute perfection of the wisdom of the flesh , to be unsensible of the things of God , yea meere Enmitie against him , and therefore in any case never to conforme unto them , because in so doing wee cannot possibly be subiect to the law of God , but must needs Rebell against the holy Ghost by whose inspiration it was written . Rebell therefore no longer you learned men by walking in a way which is not good euen after your own Imaginations , if you think it horrible blasphemy , that a priest of a peece of bread should make his maker , then iudge it at least some smatch of like Idolatrie , for men to presume without any warrant from the word , to creat any thing whatsoever of Religious use for the service of their sauiour , but if you be perswaded that those fiue words are of such efficacie , then hold on your course make more cannons to strengthen your Conformitie . Lastly one word to you my deere brethren of the Separation and one word to the wise is sufficient . There is no one thing that our adversaries do more greedily desire , then how to raise divisions and dissentions amongst us , which most willingly , though dissemblingly , they usually for a time giue way unto . Carefully looking what comes neerest to the truth ; and therefore most directly opposing their kingdom and that with force and armes , euen by fraud , and all abominable practises , they set against ( which my trust is some good body will plainly discouer to their perpetual shame ) but tēl me true in good sadnesse did you never read the learned legēd of that holy Nun , mother Hubberd , how that an Asse is still an Asse , though he haue stoln a Lyons skin , & iets up and down like an irregular monster , a learned master I should say , even verie so it is , I tell you a trueth though indeed a great secret , they haue bretrayed our deere mother who bare us all , and because she would not yeeld to their beastly lusts ; by a trap doore , yea in the place of holinesse and that under pretence of devotion , haue caused her ere she was aware of their guilefulnes , to fall in a most deep dungeon , and hauing stript her of all her goodly Raiment , they haue power giuen them , there to detain her for a time , and so haue clad their common harlot my Lady ( sa-reverence ) Superstition in our mothers best cloathes , and painted her writhen face , filling up the pockholes &c. with such excellent art and learned devices , as they haue made the filthie beast to seeme ●erie like our holy mother , insomuch as a good while , we all were perswaded that it was shee , but some of our elder brethren hearing her voice so strangelie changed , began to suspect that some thing was in the wind , and so observing more diligently , perceived her box & pensill , attendans never to be from her , lest any accident should discover the knavery . Now you know shee alwayes abhorred painting ( as all honest women do ) and so it is evident that this filthie strumpet guls the world , & abuses all that are sincerely affected , having such a Company of base and beastly followers , as will sweare and forsweare any thing for the preservation of her credit , for if her vizard be once plucked off , they know full well that they must be sent packing with a vengeance . My humble suite is therefore unto you , that in your wisedome you would bee pleased seriouslie to moralize this fable , and to Ioyne with us in the meanes of the redemption of our mother , who I do assure you , recommends her loue unto you , and desires greatly to embrace us all in her armes of unitie and sinceritie . The dungeon is an entire Rock and so hard that no toole will pierce it , onely the tears of true Repentance , distild in a limbeck of a lively faith , over a fire of a godlie life , moderately kept burning with the bellows of holy zeale according unto knowledge , will absolutelie dissolue it , yea I may tell you our mother is verie confident that if you and wee would louinglie ioyne together in this businesse without fainting , separating our selues frō all singularitie , pride , loue of the world , even all the works of darknesse , her sighs and groans haue alreadie so softned the inside , that the outside gapes as it were for our mollifying medicine . Vp my brethren stir up one another , and let us never giue over till by our earnest prayers and godly liues we haue procured her libertie , then shall we see these Inchanters , and witches children with their goddesse Conformity , sent home againe to Egypt , where shortly together with all of that litter , they are to receiue their portion : pardon my boldnesse deere mother , passe by my rudenesse deere brethren , accept of my service to my Saviviour , for I desire onely his prayse and glory . MALAC. 3. 1. The Lord whom yee seek , shall suddenly come to his Temple , even the messenger of the Covenant , whom ye delight in , behold , he shall come , saith the Lord of hostes . But who may abide his comming ? and who shall stand when he appeareth ? for he is like a refiners fire , and like fullers sope , &c. I doe most humblie intreate all Christians that are zealous of the Common salvation , wisely , yea and earnestly to Contend for the maintenance of all and everie action , gesture , and ceremonie of the faith which were once giuen to the saints , and never to conforme to any other . FOR No omission of any action is Sin , but onely of those actions which GOD hath Commanded , or haue warrant from his word , but the actions of the gesture of kneeling and of the ceremonies in question in maner and forme as they be urged , are not commanded by God , neither haue warrant from the word therefore the omission of them is not sin , Let our adversaries proue that they bee commanded by God , or are warranted by the word , and we will ipso facto conform unto them , but else their omission is no sin , and therefore we are punished for well doing . Be of good courage and doe it , and the Lord shall be with the good . 2. Chron. 19. 11. Notes, typically marginal, from the original text Notes for div A20465-e110 1. King. 6. 7. Deut. 12. 32. & 32. 47. Math. 11. 29. 30. Rom. 8. 5. 10. 1. Pet. 1. 13 Luk. 12. 4. 5. Deut. 18. 19. 20. 1. King. ●● . 6. 8. Eph. 6. 10. 1 Cor. 2. 1. 4. 6. Gal. 5. 17. Psal . 129. 128. Math. 7. 7. Mat. 25. 29. & 13. 12. Notes for div A20465-e550 Ioh. 5. 39. 2 Tim. 3. 16 1. Pet. 1. 23. Heb. 2. 1. Reu. 2. 4. Mat. 11. 25 Luk. 19. 21 Psa . 45. 23. Luk. 24. 45 Act. 16. 14. Eph. 1. 18. 19. Ezek. 33. 32 Rom. 8. 8. 1. Cor. 2. 15 vers . 12. 13 14 1 King. 22. 6. 10. 11. 12. Mat. 7. 22. Note . His Maiesties speech in the star-chamber , Pag. 17. 2 Tim. 2. 17 Preface to the booke of com . prayer . Ioh. 4. 22. Mat. 12. 36 Eph. 5. 11. Eph. 5. 11. Eccles . 5. 1. Psa . 101. 1 Mat. 12. 35 His Maiesties speech . pag. 18. Math. 5. 32. 48. & 1● . ● Pag. 19. Pag. 7. Esay 8. 20. Obiect . Answ . Ioh. 8. 12. Eph. 5. 11. 13. Reu. 1. 5. & 3. 14. Acts. 3. 22. Pro : 8. 8. 9 Ioh. 15. 15. Ioh. 14. 26. Ioh. 18. 37. 1. Ioh. 2. 22 Luc. 12. 7 , Psal . 14. 1. Abac. 2. 18. vers . 19. vers . 20. Obiect . Answer . Math. 15. 9 Gen. 6. 5. Ier. 17. 9. Luk. 24. 25. Reu. 12 , 6 , Psa . 106. 39 Obiect . Answ . Act. 10. 15 Mark. 10. 9 Exo. 4. 2. 2. king . 2. 21. 2. king . 5. 1. 12. 2. Tim. 3. 16. Ioh. 20 31. Leu. 10. 1 , 2 Object . Psal . 119. 18 Answ . Ier. 29. 23. Obiect . Answ . 2 Sam. 3. 27 1 Sam. 22. 9. 18. Math. 5. 19. 2. sam . 24. 2. 3. 4. Dan. 9. 6. 7. 8 10. 11. Deut. 28. 58. 59. Mat. 7. 21. Esa . 29. 13. Deut. 28. 68. Luc. 6. 44. Luc. 18. 19. Iam. 2. 17. Mat. 1 〈…〉 9 ▪ ●er . 6. Rom. 8. 5. 7. Obict . gala . 5. ● . ver . 2. ver . 4. Acts. 16. 13. Galat. 2. 11 ▪ Obiect . Deut. 17. 8. 9. 10. 11. 12. Answ . Object . Answer . Eph. 6. 17. Math. 17. 5. Act 3. 23. Mark. 1. 11. Aa . 3. 23. Deut. 18. 20. Answ . Dut. 17. 12. Ver. 11. Deut. 18. 20. Deut 26. 17. Psal . 119. 77. 97. 98. Deut. 4. 6. & 6. 6. Deut. 18. 20. 1. Thess . 5. 12. 13. Hebr. 13. 17. Math. 7. 15. 1. Cor. 2. 1. 4. Math. 7. 15. 16. 1. Tim. 3. 14 Ps . 45. 13. vers . 15. Iohn . 15. 10. 14. Luc. 19. 27. Object . Answ . Galat. 2. 11. ver . 14. vers . 13. Act. 10. 33. Acts 17 , 11 Mat. 28. 20. Math. 11. 1. Gala. 1. 6. vers . 7. vers . 8. Rom. 9. 3. Mat. 16. 22. ver . 23. Luc. 14. 26. Mar. 8. 38. Rom. 3. 4. Iosua . 10. 12. 13. 14. Iohn . 2. 12. Act. 3. 23. Psalm . 119. 105. Rom. 1. 91. vers . 22. 23. Esa . 1. 12. ver . 14. Math. 19. 8. 1. Cor 11. 23. vers . 1. 2. Thess . 3. 9. Philip. 3. 17. verse . 18. Luc. 12. 49. 10. 54. Math. 10. 28. to the end . Philip 1. 28. 29. Object . Answ . Pro. 14. 12. Ps . 2. 2. 3. Hagg. 2. 13. 14. Object . Answ . 1. Sam. 15. 14. Revel . 18. 11. 14. Object . Answ . Object . Answ . Hag. 2. 13. Ezek 3. 17. Ier. 23. 28. vers . 31. vers . 30. vers . 32 ▪ Mat. 28. 2● Ioh. 3. 4. Ioh. 7. 15. Mat. 7. 28. vers . 14. vers . 17 Mark. 6. 20. Iohn . 7. 18. 1. Cor. 2. 1. verse 4. vers . 5. vers . 13. cap 1 ▪ 17. Vers . 18. 2. Pe. 1 , 16. Iam. 3. 1. Mat. 23. 8. Luc. 21. 8. & Mat. 24. 5. 23. 24. 26. Iohn . 16. 13. Iohn . 21. 25 ▪ Iohn . 20. 31. 1. Pet. 5. 11. 1. Cor. 2. 6. 1. Cor. 4. 20. 1. Cor. 2. 4. 1. Cor. 14. 25. 1. Thes . 2. 13. 2. Cor. 10. 14. vers . 5. Ephes . 5. 26. vers . 27. Pro. 26. 18 , 19. Object . Pro. 23. 26. Answ . Nehens . 13. 23. 24. vers . 25. Ihon. 2. 15. Math. 21. 13. Ps . 69. 9. Nehem. 13. 25. vers . 26. vers . 27. Hose . 7. 8. Hose . 9. 8. vers . ● . vers . 10. vers . 11 ▪ Hose . 7. 9. Hose . 8. 11. vers . 12. Hose . 8. 15. vers . 7. Hose . 12. 1. Mala. 1. 7. vers . 8. Object . Luc. 11. 21. Answ . Mal. 1. 10. vers . 1 ▪ ● vers . 14. Hos . 8. 12. Mala. 1. 14. 2. Sam. 5. 8. Gen. 35. 1. 2 ▪ 3. 4. Iohn . 2. 15. vers . 17. Ps . 69. 9 ▪ Iohn . 2 ▪ 18. Iohn . 3. 2. Luc. 12. 10. Hebr. 10 ▪ 26. 27. Psa . 1. 5. Ps . ● . 1. vers . 4. 5. 6. Ps . 74. 1. 2. 3. Notes for div A20465-e9730 Mat. 6. 24 Ps ▪ 78. 5● . 57. 58. & 1. King 11. 4. to 12. & 2. Cron. 11. 15. Gal. 1. 8. 1. Thes ▪ 5. 21. Iam 1. 17. Iob. 32. 8. 2 Pet. 2. 15. vers ▪ 2. Math. 7. 13. 14. 2. Pet. 2. 1● ▪ vers . 20. vers . 17. 1. Thess . 4. 9. Rom. 9. 20. 21. Luc. 16. 13. Eph. 5. 22. 23. 2. Cor. 12. 5. Rom. 14. 23. Gala. 5. 23. Eshes . 2. 3. vers . 2 ▪ 1. Cor. 6. 15. Ephe. 5. 32. Ephe. 2. 12. 19 ▪ vers . 4. 5. Ezek. 16. 6. 7. Eph. 2. 4. &c. Ezek. 16. ● vers . 9. 10. 11. 12. 13. 14 ▪ 1. Iohn . 2. 20. Math. 19. 5. 1. Cor. 7. 34. Ps . 45. 10. ver . 8. vers . 11. Eze. 16 , 9. 10 , 15 ▪ 16 , 17 ▪ 18 ▪ 19 ▪ 20 ▪ 22 ▪ 30 ▪ 38 ▪ 58 ▪ 60 ▪ 61 ▪ 1. Cor. 11. 7. Cososs . 3. 9. 〈◊〉 . 3. 5. Object . Answ . Gen. 3. 1. 4. 5. Iohu . 8. 44. Iam. 2 , 10 , 1. Cor 5. 6. Ion. ● . 6. Rom. ● . 7. Luc. 3 , 39. Iohn , 8 41 , Rom , 6 , 16 , Rom , 10 , 14 , 15 Rom. 〈…〉 . Gen. 21. 9. Gal. 4. 29. 1. Iohn . 3. 9 Iohn . 5. 15. 1. Ioh. 3. 8. Pro. 1. 20. 21. 22 25. 26. 31. Rom. 10. 21. Act. 7. 51. Psal . 14. 1. Exod. 20. 5 , 6. 1. Cor. 1. 26. 2 , Sam , 16 , 23 , Hose , 9 , 7 , Rom. 8 , 5. 1. Cor , 2 , 14 , 1. Cor , 3. 5. Iob , 32 , 8 , Ioh. 16. 13. Iohn 5. 39 ▪ 2. Tim. 3. 17. Math. 12. 2. to 10 , & 19. 8. 2. Chron. 16. 7. 9. Ier. 49. 16. Ezek. 28. 4. 5. vers . 3. 2. Chron. 16. 9. 1. Cor. 1. 27. 28 Ezek. 28. 7. Esa . 30. 12. 13 in a tract beginning 〈…〉 ddite quae sunt Caesaris Caesari &c In Canon . Ioco. frat . de consecra . dist . 1. In his booke vpon the councel of Trent . Eph. 2. 1. & 4. 17. 18. 1. Cor. 2. 14. Rom. 3. 4. Leuit. 20. 6. 1. Sam. 15. 25. vers . 22. Deu. 12. 32 Ier. 7 , 23 , 24 , ver , 28. Gal. 3. 10. ● ▪ Rom. 1. 17. Rom. 4 , 2. 1. Iob. 4 , 17 , 18 19 Deut. 32. 15 vers , 32 , 33 34 35 36 37 ▪ 38 , Esa , 66 , 5. vers . 4. Ier. 29. 11. 12 22 23 He saith not which I haue forbidden . 32 Rom. 8. 5● 6. 7. 8. Act. 7. 51. Esa . 65. 2. 
A10973	----	Two dialogues, or conferences (about an old question lately renued, and by the schismaticall company, both by printed pamphlets, and otherwise to the disturbance of the Churches quiet, and of peaceable minds, very hotly pursued.) Concerning kneeling in the very act of receiuing the sacramental bread and wine, in the Supper of the Lord The former betweene two ministers of the word, the one refractarie, and depriued; the other not so. The latter betweene an humorous schismatike and a setled professor. Rogers, Thomas, d. 1616. 1608 Approx. 238 KB of XML-encoded text transcribed from 67 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A10973 STC 21241 ESTC S116109 99851326 99851326 16597 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10973) Transcribed from: (Early English Books Online ; image set 16597) Images scanned from microfilm: (Early English books, 1475-1640 ; 1287:11) Two dialogues, or conferences (about an old question lately renued, and by the schismaticall company, both by printed pamphlets, and otherwise to the disturbance of the Churches quiet, and of peaceable minds, very hotly pursued.) Concerning kneeling in the very act of receiuing the sacramental bread and wine, in the Supper of the Lord The former betweene two ministers of the word, the one refractarie, and depriued; the other not so. The latter betweene an humorous schismatike and a setled professor. Rogers, Thomas, d. 1616. [132] p. Printed by Henry Ballard, [London] : 1608. Preface signed: Thomas Rogers. Signatures: A⁴ B² C-R⁴. "The second dialogue about kneeling in the very act of receiuing the holy communion" has separate dated title page; register is continuous. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Posture in worship -- Early works to 1800. Lord's Supper -- Church of England -- Early works to 1800. 2004-12 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Ben Griffin Sampled and proofread 2005-01 Ben Griffin Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion TWO DIALOGVES , OR CONFERENCES ( ABOVT an old question lately renued , and by the Schismaticall company , both by printed Pamphlets , and otherwise to the disturbance of the Churches quiet , and of peaceable minds , very hotly pursued . ) Concerning Kneeling in the very act of receiuing the Sacramental bread and wine , in the Supper of the Lord. The former Betweene two Ministers of the word , the one refractarie , and depriued ; the other not so . The latter Betweene an humorous Schismatike and a setled professor . 1. COR. 1. 20. Where is the wise ? where is the Scribe ? where is the disputer of this world ? 1. COR. 11. 16. If any man lust to be contentious , we haue no such custome , nor the Churches of GOD. Printed by HENRY BALLARD . 1608. The points in the first Dialogue discussed . Whether in the ministring , and receiuing the Communion , wee are necessarily to imitate Christ. Obiection 1. Whether Kneeling at the receiuing the holy Communion , hath an apparance of euill . Obiect . 2. Whether Kneeling at the Sacrament be a monument of Idolatry . Obiect . 3. Whether Kneeling &c. bee a iust offence giuen to the weake . Obiect . 4. Whether Kneeling &c. do strengthen the Papists in their bread-worship . Obiect . 5. Whether Kneeling &c. bee a meere institution of man. Obiect . 6. Whether Kneeling &c. be a breach of the second Commandement . Obiect . 7. Whether Kneeling &c. be vrged aboue the commandement of God. Obiect . 8. Whether no man that Kneeleth can haue faith . Obiect . 9. TO THE RIGHT REuerend Father in God , Thomas , by the diuine prouidence , Bishop of London , his very honorable good Lord. Right reuerend : IT is a most true and memorable saying of that ancient , eloquent & learned Father , Saluianus , B. of Massilia , that to fal into the error of a false opinion ( though ignorantly ) before a man doth know the truth , is a token of a mind rude and simple : but to perseuere in error after one hath bin told and admonished of the same , is an argument of a pertinacious & froward disposition . So S. Augustine : Aliquid aliter sapere , to relish a thing otherwise then it is , is an humane tentation ( and infirmitie , ) but for a man too much to be inamored with his owne conceit , or enuying his betters to come vnto the sacriledge euen of renting asunder the communion ( of the Church ) and of erecting of schisme , or heresie , it is diabolical presumption . And yet this frowardnes or pertinacy , or diuellish pride and presumption is so ingraffed in the hearts of most men ( as Erasmus hath obserued , and experience doth proue vnto vs ) as what once they haue apprehended , they will euer hold ; and what they haue published , they will not reuoke , be it neuer so offensiue , and in their owne conscience , erroneous , and vntrue . Erasmus doth well note , how most natures be stiffe in maintenance of their singular and selfe conceited fantasies . God be thanked , all men be not so . For of all professions , sects , and sorts of men ( euen from the beginning , since learning , and wisedome by writing or bookes hath bin made knowne and obuious ) there haue neuer bin wanting some , who haue bin inspired with such grace and good motions , as that they haue very ingenuously acknowledged their scapes , and willingly submitted vnto the trueth , when it hath bin reuealed vnto them , howsoeuer afore they were otherwise minded , and aduersaries thereunto . So did Quintilian , yea and Tullie too afore him change their iudgements in points of Rhetoricke ; so did Hippocrates , that so renowned Physition in matters of Physick ; so Cornelius Agrippa about his hidden Philosophy . Orpheus , that Polytheian sang a palinodie , acknowledging one God at the length , who defended a multitude of Gods at the first : and S. Augustine too , when his gray haires were growen , most conscionably , and to his eternall fame and honor , very wisely corrected , and retracted , what in his greene yeres in considerately he had broched . Neither in the times long past onely , but in this latter age also of the world , wherein we liue , haue such good spirits appeared . Theodorus Gaza ( for learning a rare man , & almost peerelesse ) had his proper and peculiar errors , which when he saw , he was not ashamed to reuoke them , and to alter his iudgement vpon the admonition of Trapezuntius . Yea , and Theodorus Beza ( no meane man neither in his time ) as he was not without his faults , so had he not the face to iustifie , or stand stiffe in them , but very Christianly , and as one studious to keepe a good conscience both before God and man , grewe into an vtter detestation of , and amended them , ( * ) with points too of doctrine that gaue offence , as our Whitakers doth say . Of whose mind had Heliodorus , Bishop somtime of Trice , bin when it was , he had comfortably enioyed still a faire and fat Bishopricke , which fondly hee did forgoe , because he would not consent to the burning of certaine amorous and prophane inuentions , penned by the said Heliodorus in his youth , but for their vilenes , by an whole Synod , or Conuocation of Bishops , and other clergy men condemned to the fire , as Nicephorus doth record . I spare to speake of Luther , Melancton , Caluin , and other learned men neither few , nor of meane account among all reformed Churches , and people , who preferring Gods glory before popular praise , haue satisfied good men , and made publike amends for some things vnaduisedly published . Neither haue there bin wanting some such among our selues , God be thanked . Ah gentlemen ( saith a late writer in this kingdome ) that liue to read my broken and confused lines , looke not that I should ( as I was wont ) delight you with vaine fantasies ; but gather my follies together , and , as you would deale with so many paricides , cast them into the fire ; call them Telegones , for now they kill their Father , and euery line in them written is a deepe piercing wound to mine heart : euery idle houre spent by any in reading them ; brings a million of sorrowes to my soule . O that the teares of a miserable man ( for neuer man was more miserable ) might wash their memory out with my death ! But sith they cannot , let this my last worke witnesse against them with me , how I detest them . Blacke is the remembrance of my blacke workes , blacker then night , blacker then death , blacker then hell . So he ; and euen in these very words : which would both Gentle , and all men well consider of and ponder , neither should the Presse , and Stationers shops be abused as they are , inuenting such bookes ( to the high dishonour of God , and discredite of our Churches discipline : ) nor men and women , leauing better things , addict themselues so greedily to the perusall , if not studie of vanities , which bring no good , but woful repentance in the end . The man which this vttered was himselfe a good Scholar , but ( euen as his very words doe import ) a very vaine and vicious man : yet euen such persons with Publicans and Harlots sometimes doe repent , and to the great ioy of the holy Angels enter into the kingdome of heauen , as doe Schismatikes also now and then , but rarely yet , and as hardly as doe rich men into the celestiall paradise . Bolton ( that first broched among vs those opinions , which Browne afterward and his followers embraced as heauenly Oracles ) he saw his error at the last , was ashamed of them and repented : but how ? wanting grace to confesse so much before God and his Church , like another Iudas he hung himselfe , and so desperately finished his daies . Coppinger ( that new prophet , and copartner in Hackets conspiracie for pretended reformation ) he had a sight too of his errors and follies at the length , and an insight also into the truth , yea and after a sort repented ; but being destitute of grace to retract his errors , and not able to abide the terrors of a troubled and guiltie conscience , he famished himselfe to death , as the storie of him doeth report . On the other side , Arthington his example is memorable , he was vexed and pursued with the inward and most heauy iudgements of God vpon his soule , so long as he tooke Hacket ( cursed Hacket ) to be his soueraigne King and Sauiour : but he no sooner saw his errors , fell into a loathing of them , and made his recantation and reuocation of them , but hee found much peace and comfort in his soule , to his euerlasting welfare ( as himselfe confesseth in his booke therof vnto the Lords of the late Queens Counsel ) Clapham ( that out of England went first into the Low-countries ; afterwards into Scotland ; after that againe into ihe Low-countries ; then againe into Scotland ; and once more into the Low-countries , and all about the controuersies betweene the Brownists and vs ) had a restlesse and perplexed mind , and could neuer be quiet till he fell into a detestation of Brownisme , and their founders the disciplinarians , whom before he highly accounted of , and had both returned home , and reconciled himselfe wholly vnto the Church of England , from which he had estraied , as his Antidotum doth witnesse . Such another was Pet. Faire-lambe ( as arrant a Brownist as euer liued , & one that for the propagating of that cursed sect , had trauailed Sea and Land , tossed in bodie , troubled in mind ) neuer quiet and at rest til God opened his eies , as he did Sauls , that he might see , and giuen him power to embrace the truth ; yea , and to testifie the same by his publique Recantation , extant and in Print , before God and the world . I am of mind ( my good Lord ) that there be among vs not a few of the Sectaries of al sorts , which with Bolton and Coppinger do see their grosse ouer-sights and errors in the points controuerted betweene them and vs ; but few there be which with Arthington , Clapham , and Faire-lambe haue the face and grace to confesse them to the world , deeming diabolical pertinacy to bee godly constancy . Therfore that this their frowardnes may appere , euen as it is , both diuellish and hellish , I haue set downe ( best knowne to your wisedome ) the examples premised of persons , wherof all & euery of them haue both openly retracted , yea and by permanent monuments commended vnto the ages succeeding the reuocation of their slips , and consent vnto the truth , in which their doing they haue purchased to themselues no discredite at all , but a very honest reputation among all good and wise men . But all men haue not grace , yea of them which haue it , few haue the power openly , and vnder their owne hands to reclame and retract that which erroneously they once haue held . And surely thogh it be necessary that all and euery one which goeth astray from the truth , do repent , and leaue his wicked opinions : yet that men should testifie their conuersion and comming home againe , after one and the same fashion , it is not necessary and vrgeable . And therefore doe I commend mine Antagonist sometime , M. Seffray , who though he disliked , yea and depraued our Kneeling at the holy Communion , asmuch as any man could do ( witnesse his obiections following ) chusing rather both to abide the censure of authority , yea and to be without the comforts , which they participate that with one heart and mind , brotherly and orderly come vnto the table of the Lord , then so much as to bend his knees at the receiuing that most blessed and heauenly Sacrament : yet notwithstanding after friendly and brotherly conference had with him thereabout , altered his mind , allowing that which before hee condemned . He hath not the power ( weake man ) either to thanke him , who after God hath opened his eies , or publikely to disclaime his errors : but he hath the grace for to abhorre them as monsters : and so much hath testified by his late orderly , and submissiue kneeling in the very act of receiuing the sacred bread and wine at the Communion the last Easter , in the place of his now most vsual abiding . A worthy recantation not verbal to be heard , but real to be seene , or heard of : which I praise God for , and pray that he may doe the like in other things ceremoniall ; which had he performed , he had still enioyed a sweete and competent liuing ( to the singular refreshing of many a Christian soule , hauing a very good gift in preaching : and to the temporall benefiting of himselfe and his ) which he hath forgone , ( as the forementioned Heliodorus did his Bishopricke ) chusing rather to leaue it , then to condemne his vanities . Whose example ( not in obstinate maintaining that which is erroneous and ill , but in yeelding vnto the truth discouered ) if the other man ( whose printed Pamphlet , or Proposition ( accompanied , as himselfe thinketh , with arguments impregnable ; as will appeare with vntruths , blasphemies , and impieties intollerable ) about the foresaid Kneeling at the Communion , I haue here answered , and confuted ) will follow , I shall thinke my paines very well imployed ; if not , yet shall the world see and perceiue the difference betweene a man simplie and ignorantly erring , and a peruerted and froward Schismatike ; they being willing to heare and learne ; the other stopping his eares , and hardening his heart against the truth : the one flexible , the other incorrgible : the one of ill becomming good ; the other of bad prouing worse , of a Schismatike at the first , an Heretike at the last . For no better shall I esteeme him if he hold on ; and the end of Schisme is Heresie , if not Atheisme . His cause is the very same , and none other then M. Seffrais was ; his reasons the same too in effect , though moe for number , yet not stronger in force . If therefore the said Seffray doth find in his iudgement the truth to be with me ( which is stronger then both , and what either they haue broched , or any man can obiect against the same , ) and thereupon hath yeelded , and resigned himselfe thereunto , there is no cause the other man , whosoeuer he be , should frowardly and fondly standout . Reasons ought , but if they will not , let this example moue him to conforme . The former of these Conferences hath beene performed ( as the truth is ) both by mouth and pen : by mouth , authority nominating me therunto , and M. Seffray calling for the same at my hands ; and was had at mine owne dwelling house in Suffolke the last Haruest : by pen , at the desire of the said Seffray immediatly after our speeches , and that not onely for himselfe ( and peraduenture for others too of the Brother-hood ) better to consider of , but also for the satisfaction of him besides , who both motioned the same at the first , and desired it might be written for a further good . And being committed to writing had so continued priuate in few mens hands ( for any thing that was in my thought ( God hee knoweth ) touching the publication of the same ) had not some persons ( neere and deere vnto your Lordshippe : and for their vertues , learning , and iudgement , of more then ordinary account in our Church and State ) vpon reasons both speciall and vrgent , very earnestly moued me to make the same more common . The other was occasioned by a certaine printed Libell , of not aboue two sheetes of paper ( of which bulke , or thereabouts , myselfe haue seene diuers treatises published by the Sectaries , An. 1605. and so made purposely , they knowing , and foreseeing , that bookes of that size , and of small price , are both more readily bought vp on all hands , especially of the common people , whose fauour they hunt and hawke after ; & more greedily read , & more easily vnderstood , then large , tedious , and deere discourses ) published I wot not by whom , * and printed I know not where , but doubtlesse beyond the Sea ( for the Printer wanted an English Corrector : ) but wheresoeuer , and by whomsoeuer printed and published ( which for my part I shall not be curious to inquire after , as the publisher would not haue any man to be , ) I haue thought it my bounden duety to answere and confute the same , both because it is of the same verie subiect which the former is , namely , against kneeling at the communion , as against flat Idolatrie ; as also for that the same is purposely diuulged , both to harden such persons among vs ( whereof the number is but too greate ) in their folly , as imbrace and hold that errour , and to allure so many of our Church as possibly may be , to be of that opinion . And therefore both for the further and fuller manifestation of the truth by answering what the aduersaries hitherto haue deuised , and dispersed as well in papers priuately , as publiquely in print , against the said Kneeling , for the vpholding of Schisme , and faction in that point ; and likewise for the preseruation of many in the peace and vnity of our Church , and deliuery of others ( so far as in me lieth ) from this foule , and lothsome opinion ; I haue thought it expedient , yea very necessary , the times considered , to vndertake this labour . Whereby whatsoeuer the author of the said Libel hath obiected , is both answered and confuted ; and what he hath written , verballie , and syllabicallie , ( the order of a dialogue onely considered , and obserued ) yea and without omitting so much as a letter , set downe . This I speake of the booke it selfe . For as touching the Preface , it being partlie slanderous and reprochfull , partly inticing all sorts of people vnto an open rupture , schisme , and forsaking of our Communions , because of the said Kneeling , I haue not medled therewithall , being for my part of all other men both most vnwilling to spend good and pretious houres about such matter , as cannot be stirred without offending the eares and stomackes of good men ; and most hartilie sorie that any men , pretending sinceritie ( as all Schismatikes doe ) should either employ their pennes , or thinke that euen their cause can be blessed of the highest , which hath no better meanes then lies , slanders , diffamations , and abandoning the Vnion and Communion of Gods people , to vphold and support itselfe withall . Now these my labours I verie humblie desire your Lordship to accept at the hands of an old Oxford , and Christ-church man ( to whom it is no small ioy and comfort , that he liueth to see that Vniuersitie equall at least with any other place of Learning in the word , famouslie , and admirablie to flourish ; and of that Vniuersitie to obserue men of Christ-church , for their rare and singular endowments , to be of such note and regard with the King , and State , as that the gouernment of foure chiefe and eminent places , and Dioceses in this land , is at this present , committed to their trust and inspection , as most worthy Patrons and pillars for the supporting both of the vncorrupt doctrine , and holy discipline in this Church established . ) And though I doubt not , but I am knowne vnto all your Honours in some sort , being sometime a poore member with you all , at one and the same time , of one and the same Colledge , or Cathedrall Church : yet doe I acknowledge this , and what els I am able to performe due vnto your Lordship more then vnto any other man , partly for that which it hath pleased you of late to write both vnto mee , and touching me in your letters vnto that all worthie , M. D. Tinley , Arch-deacon of Elie ( my right worshipfull good friend ) which I haue both seene , and read , and with a thankefull minde recognise ; partly for that which it hath pleased your Lordship to say & vtter vnto my selfe , since my comming vnto London ; and especially because you haue vouchsafed to testifie your well liking of what I haue done , both by a more then ordinarie approbation , and desire that it might come abroad , and also by commending of the same vnto the presse , for the furtherance of the worke , and better publishing it vnto the world . Acknowledging therefore these your manifold vndeserued fauours with a very thankefull heart , and promising my best to deserue them , I earst and againe very humbly desire your good Lordship to accept these treatises with the former , and same affections at my poore hands , in respect of my owne handling , simple and slender bee they I confesse , but for their subiect , and these times of Schisme ( wherein many writers , and spreaders of new and false doctrines may be seene , but few confuters of them ; many disturbers of our Church , and vnderminers of the peace , and prosperitie thereof by factious and Schismaticall discourses , but few counterminers , or that stand in the breach , to keepe these aduersaries out of the Citie of God , and from the sheep-fold of Christ ) very necessarie , and worthie your Lordships patronage and protection : and so very humbly taketh his leaue , the fourth of May , Anno. 1608. Your Lordships alwaies to command , THOMAS ROGERS . THE FIRST DIALOGVE or conference for the finding out of the truth , touching kneeling in the act of receiuing the Supper of the Lord. THE SPEAKERS . Seffray . Rogers . S. WE ought herein to imitate Christ. R. That is not simplie and absolutely true . For in the administration of the Lords Supper we are to imitate Christ , but onely in things necessarie , not accessorie ; and substantiall , not circumstantiall , and accidentall . Christ is to be followed of vs , not as he was God , but as he was man ; and as man in his Morall euer , not alwayes in his Ministeriall actions . Our Sauiour willeth vs in the celebration of this Sacrament , and the deliuerie of bread , and wine , to renue the memorie of his death and passion till he returne againe a , but not to vse his , or the Apostles gestures at the deliuerie of the elements . Hence the Apostle Paul did alter some things which our Sauiour did , in the administration of the Lords Supper , promising also at his returne to set other things in order b , which Saint Augustine vnderstandeth of the same forme , and maner of ministring the same , which is now obserued in our Churches reformed c . Lastly , if herein we be necessarily tied to the example of Christ , then are we to minister this Sacrament , not ( as wee doe now ) in the publique Church , but in a priuate house , not in the morning , but in the night : not after dinner , but after supper : not vnto women , but onely vnto men , and those Ministers too of the word . For all this did Christ , and we doe not , and yet herein doe nothing against the will of God. S. Christ performed this action sitting . Mat. 26. 20. Mar. 14. 18. Luke 22. 14. Iohn . 13. 12. R. Meane you that the people should stand , and the Minister sit , because Christ performed this action sitting ? Or would you haue both Minister and people to sit , when the Sacrament is to bee administred , because Christ performed this action sitting ? What your meaning may be , when you say , Christ performed this action sitting , is verie doubtfull and vncertaine . If you would haue the people to stand , and the Minister to sit , because Christ performed this action sitting , you aske more then I euer yet heard demanded . If you would haue the people to sit , and the Minister to stand , you swarue from the imitation of Christ , who performed this action sitting . If you would that both Minister and people should sit , because Christ performed this action sitting , though you haue some few Churches concurring with you in your desires : yet are you nothing neare the example of Christ , which you would bind vs vnto . For Christ did not performe this action ( after our maner ) sitting . If you will imitate Christ in this action , then must you lie downe on little pillowes at the table , as he and his Disciples did d , and not sit , as you would haue the Church . S. That is no good consequent , no more then this , that we must in the supper vse thinne broad vnleauened cakes , or loaues , because Christ did so . R. If Christ did so , and yet we may vse in place thereof vsuall and not vnleauened bread at the Communion : then by this your owne reason , you may further see the insoundnesse of your first position , which was , that in the administration of the Lords Supper , we ought to imitate Christ. S. It sufficeth that we sit , according to the vsuall maner of our Countrie , as he did after the maner of his . R. The maner of our Countrie is to receiue our corporall food sitting ; the order of our Church , that wee receiue the spirituall foode of our soules at the Communion kneeling . It is as vndecent a thing in mine eie , in the publique Church , to receiue the food of our soules at the Lords table , sitting ; as it is in our owne hall and houses to take our corporall meate , kneeling . It was in our Sauiour his choice , to administer it lying , sitting , kneeling , and how he thought good : but it is not in our election ( that be either Ministers or people ) how we wil minister , or take the same . For it ought by our Lawes , and orders to be receiued kneeling ; neither doth it suffice ( in respect of Church policie ) that we sit . The vsuall maner of our Countrie is , not onely to sit , but to be couered also , when we are at our meate : ought wee therefore to haue our heads couered , when wee are at the Lords Table ? you may as well say this , as affirme the other . Wherefore I denie not your consequent ( as perhaps you deeme I will ) but say ( as earst I did ) that wee are no more bound to our Sauiour his Sitting ( if he did sit , as he did not ) then we are tied to celebrate the Lords Supper in the Euening in a priuate house , to Men , and those Ecclesiasticall Ministers , and neither to women , nor to the laitie . S. There is a reason of the change of those circumstances , as those which were incident properly to the first institution , which was immediatly to succeed the last Passeouer , which Passeouer was to be eaten in the Euening , in a priuate family , being sufficient for a Lambe , Exod. 12. 3 , 4 , 5. 6 , 7 , 8. Now it tendeth to edification to celebrate the Supper in the day , and openly in the Congregation , consisting of beleeuers , both men and women ; and therefore the Church hath done well in changing these circumstances , according to the precept of the Apostle . 1. Cor. 14. 26. R. You crosse not me at al , but display still the vnsoundnes of your first assertion . The Church after Christ both well might , & lawfully did , both adde & alter many things in the forme , and maner of administration of the Lords Supper , which our Sauiour either purposely omitted , or left to her determination . S. But there can no reason be rendred of changing Sitting into Kneeling . R. Changing of sitting ? You cannot say , and prooue , that Christ sate as we doe , at his last supper , but otherwise you haue said . But did he sit , why may not the same his sitting , by his Church be changed into kneeling , as well as other circumstances by you repeated ? And what preheminence hath Sitting aboue Kneeling , that it may , and must be vsed at the Communion , and not that ? what reason haue you to the contrarie ? S. Sitting is the most vsuall gesture in eating & drinking . R. Thinke you we are to carrie our selues none otherwise in the Church of God then in our own houses ; at the Lords Table , then at our vsuall , and dayly refeshings ? when our refections be diuers , be our actions to be the same ? S. Sitting is fittest for the ease of the bodie , best for signification of communion and fellowship both with Christ the head , and with Christians , the fellow members , and safest to preuent artolatrie or Bread-worship , which Christ in his wisedome foresaw , and ( it is likelie ) by the gesture of Sitting did meete withall , and preuent . R. O ( M. S ) . let it suffice vs poore inferiour persons , and Ministers that we know ( o yet that wee knew so much ! ) what is fit , and fittest ; good , and best for our selues , and ours : as for what is fittest , best , and safest to be done in the publique assemblies of Gods people , leaue we that vnto our betters to determine , vnto whom it doth belong . Would we not so quickly resolue and conclude what is better and best ; fitter , and fittest in these matters , it would goe better with vs , and the whole Church too , then alas it doeth . Yet to tell you what I thinke , though Sitting as we vse to sit at our common feastings , is both comely , and commen dable : yet so to Sit at the Communion , carrieth not that shew of humble reuerence vnto the al-holy God , as Kneeling doth . But to Lie , or Leane , or ( if you will ) to Sit at the Lords Table , as our Sauiour , and his Disciples did , were verie vnseemly , and vndecent among vs. S. This chargeth Christ and his Apostles with want of reuerence , which is absurd . R. Not a whit . For Christ , and his Apostles did that which the custome both of those times , and of their country made common , and vsuall ( your selfe hath confessed . ) And therfore both he and they did that which was both ciuill and comely . Againe , our Sauiour might do that surpassingly wel , which we cānot . Any action beseemed his person , because without sin . He graced all his gestures , no gesture graced him . But we ( alas ! ) we are sinfull wretches , repairing vnto the Lords boord , partly like supplicants , humbly suing for the remission of our sinnes ; & partly to shew our thankfulnesse for the comforts and benefites we haue receiued , and hope to bee partakers of through Christ. And therefore haue iust cause euen most humbly to kneele , as we do . THE SECOND OBIECTION . S. KNeeling in the receiuing the Lords Supper , hath an apparance of euill . R. From the commendation of Sitting , how quickly are you come to the open condemnation of Kneeling at the L. table ? And a wonder it is , if he that once falleth into a debasing of holy & established orders in a church , come not to an vtter detestation of them in the end . Take heede in time . If I should reason thus : Sitting in the receiuing the Lords Supper hath an apparance of euill ; therfore to be auoided : would you allow this argument for good ? No more doe I approue your kind of reasoning . And yet sooner will I iustifie mine , then you shall proue your Antecedent . M. Beza saith , that Kneeling in receiuing the signes hath a shew ( not of euill , as you say , but ) of godly and Christian veneration a . And this saying is true . Did but an earthly King or Prince offer vs pardon for our transgressing his temporall statutes , would it become vs , or carried it a shew of reuerence to his Maiestie , to receiue it Sitting ? And when grace and pardon for all our sinnes in the Sacrament of Christ his Supper , is offered vnto vs by the seales of bread and wine , carieth it a shew of euill to receiue it kneeling ? It is called the Sacrament of thankesgiuing , euen for most heauenly benefites vnto Almightie God ; and with what better action of the bodie can wee testifie our thankfulnesse , then on bended knees ? We offer vp our selues , euen our soules and bodies , an holy and liuely sacrifice vnto our God ; and is there any gesture that better becommeth such Priests then Kneeling ? Is this mysterie of so great waight , as the open contempt thereof brings damnation b ; and shall the receiuing thereof with the greatest shew of reuerence be counted , if not an apparant euill , yet an apparance of euill ? May the knee be bent at the name of Iesus c ; and may we not kneele at the receiuing the holy Sacrament of his bodie and blood , but we either do ill , or seeme so to doe ? Must we humble our harts , which is the greater , & not bend our knees which is the lesse ? Must we humble our hearts , and not expresse our inward humiliation by outward Kneeling ? S. We may not . R. Why so ? S. For it carrieth an apparance of Bread-worship . Therefore to be auoided . 1. Thes. 5. 12. R. You must iudge of our Kneeling by our doctrine , as we iudge of the Papists kneeling by their doctrine : we would not , neither could we iustly condemne the Papists for their kneeling , were not their doctrine most heretical and blasphemous . Neither ought you to condemne our kneeling at the Cōmunion , except you can shew the doctrine of the church of England , is for the adoration of bread and wine . Suscipitur ab artolatris Eucharistiae Sacramentum flexis poplitibus : The Bread-worshippers receiue the Sacrament Eucharisticall on bended knees , and here in England the faithfull take it with the same gesture of bodie , whereat some are offended , Sed meo iudicio nullâ de causa , but in my iudgement without cause ( saith a learned man a stranger . ) For both of them adore , they ( that is , the Papists ) the bread : these ( viz. the faithfull in England , not bread , but ) Christ , sitting at the right hand of the Father in the heauens d . I am sure there is not a syllable in the Communion booke that importeth any shew of this euill you speake of ; and our doctrine is , ( as all the world doth know ) how to reserue , cary about , lift vp , or worship the Sacrament of the Lords Sup. Supper , is contrarie to the ordinance of Christ e . S. Doctrine and practise must go together , otherwise we pull downe with one hand , that wee build with the other . As he that teacheth that an Idol is nothing in the world , and yet sitteth at Table in an Idols Temple , destroieth with his act , that he built with his speech . 1. Cor. 8. 4. 10. R. That the practise of our church concurreth not with her doctrine is a reproch laid very vniustly vpon a most religious nation ; & should much vex your heart that euer you had such a thought of a Church most famous & renowmed thorowout the world , for the puritie of doctrine , which shee doth professe , and accordingly practise . And therfore either make your words good , or confesse your great ouerslip . THE THIRD OBIEGTION . S. IT is a monument of Idolatrie deuised by man , of no necessarie vse in the seruice of God. Therefore to be remoued . Deut. 7. 25 , 26. & 12. 3. 2. King. 18. 4. Isa. 30. 32. 2. Cor. 6. 17. Iude 23. R. Be intreated , I pray you , to marke whither your affections , not guided by discretion , haue caried you . At the first you said not , that Kneeling at the Communion , was an euill action , but not the best ; nor after that , how it was in it selfe euill , but An apparance of euill : But now forsooth , it is a monument of Idolatrie , which is euill indeed . Thus one euill thought bringeth another . Take heede of them in time , else bring you to worse . Besides , this assertion is as voide of reason among men , as it is of truth in religion . For as to Kneele at the holy Communion is no Idolatrie , nor so much as apparance thereof in sound Diuinitie : so is Kneeling not in the predicament of substance , but of Site . And therefore no Monument by the rule of reason . But be it a Momument , is our kneeling a Monument of Idolatrie ? Kneeling at the Masse is grosse , and palpable Idolatrie . Is therefore kneeling also at the Communion a Monument of Idolatrie ? Last of al , let Kneeling be of neuer so impious and detestable vse among Papists : yet is the same gesture of good & necessarie vse in our church . For hereby ( as by the seemliest behauior for so religious a seruice , ) we testifie the earnest , and most zealous deuotion of our souls , when we do either pray , or praise God , as we do both at the receiuing the sacrament . So that , were it a Monument of Idolatrie ( as it is nothing lesse ) deuised by man : yet because it is of so good and necessarie vse in our seruice of God , euen in your owne iudgement , and conscience , and that from these your words , it is not to be remoued . And so the consequent in this your Enthymeme , viz. Kneeling is to be remoued from the supper of the Lord , is of no validitie ; both because it followeth not from the premises , and is forced and inferred against your conscience . THE FOVRTH OBIECTION . S. IT is an offence to the weake . Ergo. &c. Mat. 18. 6. & seq . Rom. 14. 20 21. 1. Cor. 8. 12 , 13 , & 10. 28 , 29 , 30. R. It is an offence to the weake . Ergo , &c. What ? Till I know your consequent , this shall be my answer vnto the Antecedent ; how our Sauiour speaketh ( Mat. 18 , & seq . ) of such defaults , as whereby other men , either by erroneous doctrine , or vitious conuersation , be offended , or hindered from their proceedings , either in godlines , or good maners : now Saint Paul in all the places by you quoted , speaketh of not offending in matters and things in their owne nature indifferent , neither prohibited by God in his word , nor by any lawfull ordinance of man. He that openly any thing either doth or saith , forbidden of God , both sinneth against God , & giueth offence to man : and may expect , without repentance , a fearfull and double punishment , both for his fact , which is ill , & for the example he therby giueth , which is worse . Againe , he that in things indifferent , and at mans libertie to doe , or leaue vndone , hath not a tender care of weake Christians in his doing , sheweth that there is not that charitie in him , nor regard of his brethren which God requireth . But though God doth not ; yet if his deputies , the Gods terrestriall , do enioyne any thing to be done , not opposite to Gods word , and tending vnto concord among men , order and comelinesse , and we will not obey , nor fulfill their directions , for offending some persons , pretending themselues to be weak , then are we so far from doing wel , as we do sin both against God , & man , in not fulfilling their commandements . If therefore charitie , by the texts of Saint Paul , bindeth vs in things vncommanded , or not forbidden , to respect the weake ; much more pietie and dutie towards our gouernors should incite vs to do the things enioined by iust lawes . Disobedience to the lawfull ordinances of godly gouernors , is not only scandalous for the present , but may proue very dangerous in the consequent . Wherefore a wise man should not regard these lesser scandals of litle & weake ones , in comparison of the inconueniences , & great offences that arise & may follow through the manifest contempt of lawes established . And in cases ( such as this Kneeling is ) wherein we cannot chuse but offend , either by doing , or not doing that which is commanded , better is it to offend the lesse then the greater ; a few priuate persons , then a whole State : and better barely to offend , then to offend and sin too , by fact and example , as by wilfull , and open disobedience we do . In this point touching Kneeling , I know no weake ones that iustly may be offended ; and if there bee , they are not much to be regarded , considering the long , and constant preaching of the truth in this land , touching these , and the like points in controuersie . It is a notable saying of Zanchius , and approued by all learned and iudicious Diuines , that for a time some thing is to be yeelded vnto these weake ones ( which you speake of ) euen till the truth may be taught them . But after that the truth ( about these matters in question , and the like ) hath bin set forth , and laid open , so as nothing can iustly be obiected against the same , and yet purposely they will abide doubtful ( and vnresolued , ) then is not their infirmitie any longer , either by simulation or dissimulation to bee nourished . Est enim pertinacia potiùs quàm infirmitas : For it is rather to be counted frowardnesse then weaknes . So Zanchius a . S. As there haue beene , so there is , and will bee alwayes weake ones in the Church of God , both because it is Gods blessing ( which he bestoweth when , and where hee listeth ) that maketh strong ; and for that there be alwayes some new borne babes succeeding one another . R. Weake or strong ; simple , or wise ; yong or old , whosoeuer , al must yeeld obedience to the orders of that church , whereof they are members , in all such matters as bee indifferent , and not repugnant to the word of God. S. Kneeling in the act of receiuing , is not yet proued to be a thing indifferent . R. I thinke your self will not say , that Kneeling in it owne nature , is either good , or euill ; then must it needes bee indifferent , euen as Sitting is . Ista per se non sunt Idolatrica , ( speaking among other things of this Kneeling now in question ; ) These are not things of themselues idolatrous , saith Beza b . Therefore indifferent . S. In things indifferent , those in authoritie must limit their precepts by the word of God , which willeth that the weake be not offended by any brother whatsoeuer . R. Authoritie in making lawes , must respect alwayes the common and publique good : not what will please this or that man If the Church should stay from making of Constitutions , til she can be assured that all her children will be pleased with her doings , hardly , if euer , shall she make any lawes , and so would brawles and disorders without end or number increase & abound . And hauing once made them , to abrogate , or not to execute them for feare of displeasing the weake , what were it but either childish leuitie , or ridiculous lenitie ? THE FIFT OBIECTION . S IT strengthens the superstitious and idolatrous Papists in their Bread-worship . Ergo. 1. Cor. 10. 32. R. The Papists they terme the Table of the Lord , prophane , and detestable , and deeme of our Communion , as of Idolatrous and sacrilegious superstition a ; they thinke it better to eate Ratsbane , then to participate of our bread , and to drinke Dragons gall , and Vipers blood , then our wine ; this they termesacrilegious , that poisoned b . When they take offence at the verie substance , are they strengthened at the accidents ? When they abhor the matter , take they comfort at our forme and maner of receiuing the same ? And be they strengthened thereby in their Bread-worship ? Assure your selfe it is all one to the Papists , whether wee kneele , or sit , or walke , or amble , the whole action or ministration thereof , whatsoeuer it bee , is to them a like vile and abominable . You cannot proue our Kneeling in the receiuing the Supper of the Lord , to be a strengthning of the Papists in their Bread-worship : but our not Kneeling doth strengthen the licentious and lawlesse Brownists in their irreligious contemning of our Communions . S. That Kneeling doeth strengthen the Papists in their Bread-worship , may bee proued both by reason and experience . R. By reason ? how ? S. For that superstition and idolatrie being planted in our nature , as a most fertile soile , will not be destroied if there be left behind so much as a string thereof . R. You cannot thinke of , sure I am , you cannot name a Church wherin there be not , if not some branches , yet some sprigs , or at least strings of superstition and idolatrie ; will those strings in time proue springs of idolatrie , and superstition , if vtterly and altogether they be not rooted out ? These are the thoughts of the brainsicke Brownists ; God forbid they should continue in your mind . For what haue wee al-most in , and about our publique seruice , which hath not serued to some idolatrous and superstitious purpose or other in former daies ? must all such things therefore vtterly be abolished & taken away ? Is it necessarie they should ? is it possible they can be remoued ? But what makes all this for the profe , that either our Kneeling is superstitious , or the Papists to be strengthned thereby in their Bread-worship , and Idolatrie ? when by reason you cannot , proue it if you can by experience . S. Since this Kneeling and other things deuised or abused by the Papists haue been so strictly vrged , they haue growne exceedingly in number , & in boldnes , affirming that we are now come to sup of their broth , and ere it be long we will eate of their meate . R. Lamentable experience doth tell vs , how the Papists haue but too exceedingly increased ( the more is the pitie : ) but to ascribe the cause thereof so peremptorily vnto the strict vrging of conformitie , and obedience vnto our Churches orders , is more then he should doe which is not of the counsell of God. I should rather , and peraduenture do , thinke , that the obstinate refusing to Kneele , and keepe the customes and maners of our Church , doth not only hold backe many papists from ioyning with vs , but also cause the number of Recusants to increase . For is it likely that they , being naturally but too strict & precise obseruers of outward ceremonies themselues , wil euer brooke that Church and people , where wilful and refractarie men , either bee not punished at all , or but lightly and loosely censured ? Whefore , though we cannot let them to increase , ( which is the iust punishment of God for our abusing the inestimable treasure of his word : ) yet would , yet should they lesse abound , did either priuate persons yeeld more obedience to the lawfull Iniunctions of authoritie ; or , ( others being froward and incortigible ) publique officers more strictly vrge them thereunto . And would you ( which I wish you would ) by your selfe note & consider how these Papists doe laugh in their sleeues to heare of the hot and eager contention that is among vs about this kneeling , and such other matters , it would make you to weepe , and doth cause me to sigh when I think therof , as not seldome I doe . Away therefore ( brother S. ) with this conceit , that the strict vrging of conformitie encourageth the Papists : this preconceit hath done much hurt , and not onely keepeth backe many from concurring with their brethren in due obedience , but also encourageth & increaseth the dangerous faction of our home Brownists . But this you will neuer put away , so long as you are of mind ( which I pray God to alter ) that this Kneeling of ours was either deuised at the first , or abused afterwards by the Papists ; and that nothing abused , though not deuised by them , may either be well vsed of inferiors , or strictly vrged by the superior power , when they are established . No Papists , I think , wil affirm which you say , that in Kneeling at the holy Communion , we sup of their broth . Our Kneeling hath as much resemblance of their adoring , as our Communion affinitie with their Masse . We sup not of their broth at our Communion , no more then they drinke of the Lords cup at their Masse . There is as little hope ( God be thanked ) that we shall eate of their meate , as that they will feed of our Banquets . THE SIXT OBIECTION . S. IT is a worship of God deuised by man. Ergo. Mat. 15. 9. Col. 2. 22. 23. R. So is Sitting , so is Standing at the Communion a worshipping of God. Howbeit none can truly say of Kneeling at the Lords table , that it is a meere deuice of man , as Sitting among vs , is . For it is so an humane , as withall it is a diuine institution . This gesture is of God ( because it belongeth vnto religious prayer vnto God , and thankesgiuing ) though appointed by man , and from men ; yet not from the idle sconce of man , but from men illuminated by the holy Ghost , & from men of God. S. If you denie it to bee a worship of God , I could proue it . R. I doe not denie it to be a worshipping , or that in kneeling we doe worship God : yet how proue you so much ? S. Thus. It is a bowing of the knee for a religious vse , namely , to shew our inward reuerence towards Christ , whose bodie and blood are represented by bread and wine . Ergo. R. Ergo ? What ? Ergo no adoration is it , or shew of adoration of bread and wine , ( which afore you affirmed ) say I. S. That is not my meaning : but , Ergo vnlawfull , and not to be done , say I. R. Vnlawfull ? Proue that . S. The places of Scripture to that purpose are many . R. Cite some of them . S. Thou shalt not bowe downe to them , nor worship them . Exod. 20. 5. R. By this kind of gesture all kind of seruice and worship vnto idoles is forbidden , a which being so , vnlesse you can proue , ( which you shall neuer doe ) the bread and wine at our Communions to be idoll ; and also that in kneeling we doe seruice and worship vnto bread and wine , you shall neuer make our kneeling at the receiuing of those creatures , to be vnlawfull . What is the next place of Scripture to this purpose ? S. It is out of the 95. Psalme , where the Psalmist doeth say : Come , let vs worship , and fall downe , and kneele before the Lord our maker . Psal. 95. 6. R. This maketh for our kneeling , but proueth not the same vnlawfull . The Papists do say : that As often as any man seeeth that body ( viz. of their Lord and maker ) at the Masse , or borne about to the sicke , he shall kneele down deuoutly , and say his Pater-noster , or some other good prayer in worship of his soueraigne Lord b . Kneeled we downe when wee take the bread and wine with Popish thoughts , and deuotion , imagining our Lord and Maker vnder the formes of bread and wine , reallie and locallie to be there present : we then did against the expresse wordes of the Psalmist , who doth exhort vs to worship , and fall downe before the Lord our maker , and not before the workes of our owne hands : but comming thereunto with religious and Christian meditations , we worship , fall down , and kneele before the Lord our maker , euen when kneeling we receiue the Sacrament . S. Yet will I leaue seuen thousand in Israel , euen all the knees that haue not bowed vnto Baal , and euery mouth that hath not kissed him , saith the Lord. 1. Kings 19. 18. R. Why mention you this place ? To proue vs who at the Communion doe kneele to be like the Baalites ? Or why mention you this place ? To prooue your selues that refuse to kneele , to be the seuen thousand pure ones in England free from all contagion of idolatry and superstition ? If to the former end , then iudge you most badly of the whole State , as of Idolaters , Baalites , or Hypocrites ; and very vncharitably of your brethren as of men-pleasers , Temporizers , and I know not what . For which I doubt not but your owne conscience doth chide you , or will one time or other . If to the latter end , know you , &c. you shall neuer proue , either vs that kneele to bee Time-seruers , Men-pleasers , and idolaters ; or those that will not stoope , or bowe their knees , no not at the Lords table and Communion , to be the purest and best worshippers of God. Haue you any more to say ? S. Yes , Mark what Naaman said vnto the Prophet : Herein the Lord be mercifull vnto me ( saith he ) that when my Master goeth into the house of Rimmon to worship there , and leaneth on my hand , and I bow my selfe in the house of Rimmon , when I doe bow downe ( I say ) in the house of Rimmon , the Lord be mercifull vnto thy seruant in this point . 2. Kin. 5. 8. R. What likenes betweene the house of Rimmon and our Churches ; betweene the idol Rimmon , and the holy Communion ; betweene Naamans bowing vnto , or before an idoll , and our bending the knee at the Lords table ? because the one was cursed and vnlawfull , must needs the other be so ? S. When Cornelius fell downe at Peters feete , and worshipped him , accepted Peter of that adoration , or rather did he not reproue Cornelius for so doing ? Acts 10. 25. 26. R. Cornelius shewed too much reuerence , and farre passing decent order , as though Peter had bin a God. c When we giue such adoration vnto the bread and wine , blame vs for committing idolatrie , as Peter did Cornelius : you should proue that in worshipping God when wee kneele at the Lords table , wee doe that which is vnlawfull ; and to that ende you beate your braines and trie your wits , but to no purpose . And though you see it a very difficult thing , yea vnpossible for you to effect ; and know besides that our Church hath protested and published , that the Sacrament of the Lordes supper is not by Christs institution to bee worshipped ; d and neither directly nor indirectly imboldeneth any Communicant in Idolatrie , or bread-worshippe , but in adoring the Maker and Redeemer of vs all : yet no remedie , in kneeling wee are either Idolaters , Baalites , or Temporizing Naamites in your iudgement . O hard and heauie censure ! Repent , repent , and change your vncharitable conceits . THE SEVENTH OBIECTION . S. IT is a breach of the second commandement . R. Whither now ! No maruel that you liken vs to Idolaters , Baalites , & Hypocrites , when you dare affirme our kneeling to be a breach of the second commandement . M. Caluin hauing perused our Leiturgie , vsed in K. Edwards daies ; saith , that he therin spied multas tolerabiles ineptias , many tollerable imperfections : a but none intollerable impiety at all . M. Cartwright ( that pried into that booke for all aduantages to bring it into dislike ) doth ingenuously confesse how the grosse errors and manifest impieties are taken away b . And M. Gifford ( writing against Barrow and Greenwood ) saith directly , c I stand to iustifie by the word of God , that indeed there is neither idolatry , heresie , nor blasphemie in the same booke . All these learned men ( against whom I know you will not accept , though I could wish they had thought better of our Church ) do shew that what you here say , is slanderous and vntrue . But why is it a breach of the second commandement ? S. In that kneeling is a worshipping of God , at or before a creature ; namely , bread and wine . R. May we not worship God at or before a creature ? Then may we not in our priuate houses with our familie ; nor in Gods house , with our euen Christians , worship God any way , but it is a breach of the second commandement . For who can any where , or at any time worship God , but it is either at , or before some creature ? Had you said it had beene a breach of the second commandement to worship God at , or before an idoll , I had gone with you . ( For it is a worshipping of the true God after a wicked and false manner : ) but saying it is a breach of the second commandement to worship God at , or before a creature ( without exception of any ) who can ioyne with you that hath his right wits ? S. It is a breach of the second commandement , not only to worship an idoll , but also God at , or before any thing not appointed by himselfe for such an vse . R. Then is it no breach of the second commandement to worship God at the participation of bread and wine at the holy Communion . For he hath appointed them for such an vse : for who can receiue them , or how can they be receiued otherwise ? If what you say heere be true , ( as it is most false ) you also that do sit when ye do participate of that heauenly repast , as well as we that kneele , are violaters of the second commandement . For yee , euen in sitting worship God as well as we in receiuing of the Sacrament , and that before bread and wine too , which are apppointed of God for such an vse . And he eateth and drinketh vnworthily ( whether he kneele or sit ) who at the Lords table , and when he receiueth bread and wine adoreth not God. Ioshua fell downe prostrate before the Arke of God ; d the Shunamite at the Prophet Elisha his feete ; e the Priests and people of Israel bowed themselues , and fell downe on their faces to the earth vpon the pauement , and worshipped and praised the Lord : f and yet was neither Ioshua nor the Shunamite , nor those holy Priests and people hitherto charged in these their actions to haue broken the second commandement of the Decalogue . Cast your eyes , I pray you , vpon the Communion booke ; & marke not only what euery one at the receiuing of the sacrament doth , but what the Minister also , at the deliuery of the bread & wine saith ; and you shall find ( which you know well enough ) that it well beseemeth all Communicants to kneele at the hearing and consideration of such holy and heauenly wordes . g S. That prayer is not according to Christs institution . R. Proue that , & our controuersie shal be quickly at an end . S. Christ prayed onely in the consecration of bread and wine , and not in the deliuerie of them . R. Though he did well in praying at the consecration : yet do we not ill in praying at the deliuerie of the Elements . Neither can you shew a commandement from God , either forbidding that we do , or enioining the imitation of his example . It hath afore beene proued by me , and acknowledged by you , that we are not necessarily , and precisely bound to follow the doings of Christ in all things , when wee administer the Sacraments . S. The praier is ended before the receiuing of bread and wine , and that some distance of time in great congregations , where the Minister maketh the prayer but once but to some 40. or 50. Communicants , who vsually sit all the time of praier , and after that fall downe on their knees , when the bread and wine are offered vnto them . R. Impute not the disorders of some Ministers to the whole Church of England . And if some Communicants do sit all the time of prayer , and after fall downe on their knees , when the bread and wine is offered them , such Communicants would be taught , & told , that as in this their Kneeling , they do that , which both the lawes of our Church doth require , and also pleaseth God : so their not Kneling all the time of praier , is a most euident argument , how they neither approch vnto the Supper of the Lord with such preparation as is requisite ; nor being come , doe be haue themselues as they should . For sure I am , and you cannot denie ( if aduisedly you mark the order of our Communion booke ) that albeit the Minister is directed somtimes to Kneele , sometimes to Stand , and neuer to Sit : yet the people are by the said booke to Sit neuer , but alwayes to Kneele from the first to the last . THE EIGHT OBIECTION . S. IT is vrged , being an humane inuention , aboue the commandement of God. R. Our Kneeling in the receiuing of the Lords Supper , is not an inuention proceeding meerly from the wit & inuention of man , but ( as afore hath beene said ) is so from man , as withall it is the inuention , and institution of God. Quaeritar ( saith master Caluin , writing about Kneeling at solemne praiers , and may as well be referred to Kneeling at the solemne receiuing of the supper of the Lord ) it is demanded whether it be a tradition of man , which euery man may lawfully refuse or neglect ? Now marke his answere . I say ( saith he ) that it is so of man , as it is also of God. It is of God in respect that it is a part of that comelinesse , the care and keeping whereof is commanded vnto vs by the Apostle . It is of man in regard that it specially betokeneth that which had in generalitie rather beene pointed to , then declared . So Caluin a . And this the Church both lawfully may , and commendably doth vrge and call for at our hands . S. It is vrged aboue the commandement of God. Ergo Math. 15. 3 , 4 , 5. 6. R. How proue you the Antecedent ? S. I proue it thus : The Minister is to bee suspended for giuing the bread and wine to a communicant not Kneeling , but not for giuing them to a Communicant , that neither can , nor will examine himselfe , before he eateth and drinketh at the Lords table . Ergo. R. Your Antecedent is true in part , and in part not so . True it is , that the Minister is to bee suspended for giuing the bread and wine to a Communicant that can and wil not kneele : and his punishment is deserued . For vnworthie is he to minister , that refuseth to obserue the orders of that Church whereof he is a Minister . Caluin himselfe was not onely suspended , but also expulsed from the ministerie at Geneua , and that for his stubborn refusing to administer the Lords Supper , according to the order of that Church b . There is no Church vnder the Sunne , but will haue the rites & ceremonies there established , to be inuiolably kept , both of Minister and people . Againe , the Antecedent is vntrue . For though Ministers bee not suspendable , for giuing the Sacrament vnto many that wil not examine themselues afore hand ( & why should they ? ) seeing neither Gods word , nor mans law , doth impose such a charge vpon any Minister , namely , to examin all Communicants , who are to examine themselues c : yet some that will not themselues examine , as notorious offenders , Schismatikes , & the like d , they are not to admit vnto the holy Communion , no more then they are to receiue the prophane Sitters ; and if they doe admit such , they are to be inquired after , and punished by the lawes of our Church e . Besides , Ministers bee to admit neither ignorant ideots , nor , yong Infants , or children that cannot examine themselues . For if they do , there is punishment by our lawes appointed for them , as well as for those that allow the refractarie Sitters to participate at the holy table , though the punishment be neither the same , nor so soone inflicted . S. You will say peraduenture , that the breach of the peace of the Church , is to be punished seuerely . R. You know that where the offence is not small , the punishment should not be light ; and where the disobedience is great , the correction should not be small . S. They breake not the peace of the Church , which cleaue fast to Gods word in euerie thing , with a meeke and quiet spirit . R. You shall neuer be able to proue either your Sitting to be a cleaning fast to Gods word ; or our Kneeling to be a swaruing from the same . But I haue shewen ( which mee thinks you should see , ) how the same Kneeling is the lawful and laudable ordinance both of God and man , euen of men of God , or good men . And therefore in mine opinion , it can be no token either of meeke spirits , highly to Sit when their brethren lowly do Kneele ; or of quiet minds obstinately to denie obedience to the orders and constitutions of a most renowmed , and reformed Church . S. The peace of the Church is more broken by transgressing a manifest and substantiall precept of God , then by not obseruing a ceremonie , whose lawfulnesse is questionable ; and therefore that should bee punished more then this . R. You that will not be censured by the Church , will , and here doe censure the doings of a right Christian Church : but from what spirit this doth proceede , be your self iudge . What manifest and substantiall precept of God there is , which you say here is transgressed , you haue not yet shewen , and I would faine see . And though you can name ( as you cannot ) any such commandement broken : yet let me put you in minde , how the violating euen of the morall and substantiall precepts of God , haue sometimes , and that by God himselfe ( in mans eies and afore the world ) with lesse rigor and seueritie beene punished , then the contemptuous breach euen of ceremoniall ordinances . For what , I pray you , was Adams eating the forbidden fruit f : the Bethshemites prying into the Ark of God g : Vzza his touching of the same h : Vzziah his offering of incense i : the mans gathering of stickes vpon the Sabbath day k : but violations , or breaches of lawes not absolutely morall in themselues , but either typical or ceremonial , and yet what sinnes were euer so punished as some of them ? what more horrible in Gods eies then all of them ? In the new testament , touching the Supper of the Lord ( which we haue now in hand ) the Apostle saith , That whosoeuer shall eat this bread , &c. vnworthily , shall be guiltie of the body & blood of the Lord , eateth and drinketh his own damnation , &c. & procureth weaknes , sicknes and bodily death l : Now who were they in that Church , and at that time , which did eate vnworthily , and therefore were so chastised ? were they not such as transgressed , and would not obey , nor keepe the receiued orders of Gods people , and despised his Church m , euen the publique place appointed for Gods worship ? Like vnto those that wil receiue Sitting , when by order established they should take the Communion Kneeling . Wilfull & open Schismatikes do more offend the church , then either priuie heretiques which secretly vndermine the truth ; or close malefactors , whatsoeuer their transgressions be : and therefore deserue the sharper castigation . Before Kneeling by authoritie was enioined , it was lawfull for vs , and all men , to question about the lawfulnesse thereof : but being once appointed , now to resuse to bow , sauoureth not of his spirit , which said : If any man be contentious , we haue no such custome , nor the Church of God n . And therefore he that shall say , how that should be more punished then this ; ( being no Prince , nor called to counsell ) passeth the limits both of discretion , and modestie , finding fault with that which he cannot iustly mislike , and ought rather with a meeke and readie minde to performe , then masterly to controll . For what are you , or I that wee should condemne the publique and allowed orders of our Church in matters indifferent , and ceremoniall ; and whose lawfulnesse , euen by your last wordes is questionable ? OBIECTION 9. S. IT is so doubtfull and disputable ( to say no more ) that a man can not haue faith in the doing of it . Ergo. Rom. 14. 22 , 23. R. He that shall marke your words considerately , will hardly thinke that you are of mind , how it is a thing questionable , doubtfull , and disputable , whether to Kneele in the receiuing the Supper of the Lord , be lawfull or no. For you say expresly , that a man for his Kneeling cannot haue faith , and so in Kneeling sinneth : which is the worst that can bee said thereof . Besides , you insinuate , that hauing said your worst , you could yet say more against the same , which would bee knowen . But whatsoeuer you either thinke , or haue said , or can say , we would ye should know , that we are of mind , that our Gouernours do well , & haue Gods word for their warrant , ●n commanding vs to Kneele ; and that we do not ill , neither sinne , in obeying their commandements . For we are verely perswaded in our consciences , that we please God in kneeling ; & should sin , did we Sit , & not Kneele , as many do . For Gods word is both for the approbation of all things making for order , comelines , and edification in the Church ( of which nature we are out of doubt , and haue prooued our Kneeling is ; ) and against all disorders , and vndecent gestures , tending to the decay of godly deuotion in Christian people , as the inreuerent , I say not irreligious , Sitting at the Lords table , as at a common and prophane banquet seemeth to be and is . Wherefore I do thus argue against you : That , for the doing whereof a man may haue faith , is to be done . But for his Kneeling in the receiuing the holy Supper , a man may haue faith : Therefore it is to be done , ( or we are to Kneele in the receiuing the Supper of the Lord. ) And against your Sitting , I doe thus reason , and cut you with your owne knife : That , for the doing whereof no man among vs can haue faith , is not to be done : but for his Sitting in the receiuing the holy Supper of the Lord no man among vs can haue faith : Therefore it is not to be done or vsed . The proposition is your owne , or rather S. Pauls . The Assumption is iustifiable , for you haue no warrant from Gods word , nor mans law for Sitting , as we haue for Kneeling ; yea by this your Sitting a triple fault is committed . For first , Sitting at the receiuing the Lords Supper is without ground of Scripture , yea , is flat against Gods word , because it is against publique order , vndecent , and tendeth both to the nourishing of strife among brethren , and engendreth confusion among vs all . Next , it is directly opposite to the publique ordinance of our Church . And lastly , it is very offensiue both to the whole State , and to millions of Gods people , who like well and allow of Kneeling , and mislike of Sitting at the Supper of the Lord. S. They which mislike of Kneeling in the act of receiuing , both in England , and in other reformed Churches , are neither few , nor vnlearned , nor vngodly . R. Now reason you from examples , which kind of reasoning is of no validitie . Be it you haue ten thousand in this land ; and of them a thousand , neither vnlearned nor vngodly Ministers ; yet are they but priuate men against an whole State. One singular man , bringing only the Scriptures of God for the maintenance of his opinion , is of regard , when all these are not , without Gods word , conflicting with a whole Church . And as for Churches reformed in other places , I know there be , that like better of their owne Sitting , or Standing ( according to the fashions of their seuerall countries : a ) yet cannot you name any one of them all that mislikes of our Kneeling . S. Your argument from the authority of the Church is only probable , not demonstratiue , and so vnable to breed faith . R. I haue proued the lawfulnes of our Kneeling , by arguments more then probable , drawne and deriued from the word of God , and so most forceable to engender faith : whereunto I will adde ( because examples do so pierce and preuaile with you ) the examples of D. Rainolds , Sparkes , M. Chaderton , and Knewstubs , who were not so wedded to their owne opinions , and other mens examples at the first , but they afterwards vpon better aduisement , and conference with most godly and worthy men , altered their minds and promised conformity , euen to all things required , b and so to this our Kneeling , whereof some of them haue left most famous and publique monuments both to their owne high praise , and credit : and the singular benefit of Gods people : to the serious and conscionable perusall whereof , and of the premises , I doe verie friendly referre you . S. God reueale the truth in this controuersie , and grant it may bee embraced to his glorie , and the peace of his Church , Amen . R. A good conclusion , whereunto from my heart and soule I likewise do say , Amen . So bee it . THE SECOND DIALOGVE about Kneeling in the very act of receiuing the holy Communion . Betweene an humorous Schismatike , and a setled Professor . Confes. Sueuic . Cap. 14. Ciuilibus legibus , quae cum pietate non pugnant , eò quisque Christianus paret pomptiùs , quò fide Christi est imbutus pleniùs . That is : The more faith that any Christian is endued with , the more obedient is he vnto all ciuill ordinances , which be not contrary vnto godlinesse . LONDON , Printed by Henry Ballard dwelling on Adling-hill . 1608. The contents of the second Dialogue . Whether Kneeling at the Communion be an institution of man , or no. Sectio 1. Whether Kneeling be vsed without all respect of reuerence vnto God , in the Church of England . Sect. 2. Whether Kneeling at the Communion be a wil-worshippe . Sect. 3. Whether Christ his example in euery thing at the ministration of the Communion is necessary to be followed . Sect. 4. Whether our Kneeling be Popish and Idolatrous . Sect. 5. Whether Kneeling hindreth the sweete familiarity betweene Christ and his Church . Sect. 6. Whether Christ sat of purpose . Sect. 7. Whether Christ prescribed a speciall gesture for the Communion . Sect. 8. Whether the prayer at the deliuery of the bread and wine be iustifiable . Sect. 9. Whether Kneeling at the Communion be a gesture indifferent . Sect. 10. Whether Kneeling at the Communion as much is to be abhorred as the worshipping of Images . Sect. 11. Whether Kneeling at the Communion be a shew of euill , and the greatest scandall . Sect. 12. Whether the Kings commandement to Kneele , maketh Kneeling to be no sinne . Sect. 13. ❧ THE SECOND DIAlogue about kneeling at the holy Communion . BETWEENE AN HVMEROVS Schismaticke , and a setled Professor . Schis . THE proposition which I hold , and will maintaine , is this : namely , that kneeling in the very act of taking , eating , and drinking the Sacramentall bread and wine in the holy Communion , cannot be without sinne . Pro. What heare I ? Cannot kneeling , no not in the verie act , I say not of eating and drinking , but of taking , eating , and drinking the Sacramentall bread and wine ; and that not priuately , but publiquely ; nor prophanely , but in the holy Communion , be without sin ? what vncouth , what horrible , what hellish assertion do I heare ? Had you said how many both men and women , may , and some doe sinne , euen in kneeling at the Lords table , and when they take , eate , and drinke the Sacramentall bread and wine in the holy Communion , you had said that which by lamentable experience we find to be too true : but that all persons whatsoeuer which receiue that holy Sacrament Kneeling , doe sinne , yea euen in kneeling cannot but sinne ; or that their said Kneeling cannot be without sinne , who can so much as thinke this without great sinne ? who can speake it without offence ? who can heare it without horror , and detestation ? From what Africke came this monster ? From what hell this error ? Name the brocher , shew the Auctor ? If thou canst doe neither of them , tell yet thy suggestions , Schismatike , which make thee to bee of this minde . SECT . 1. Whether Kneeling at the Communion be an institution of man , and how . Schis . IT is to bee vnderstood , that howsoeuer Kneeling may ( in itself considered ) be esteemed a naturall gesture of the bodie , as Standing , Sitting , &c : yet in this case it is by institution of man. For neither nature , nor custom doth teach vs ordinarily to kneele when we eate and drinke ; neither doth the word require Kneeling in this case . Pro. Indeed Nature teacheth vs , whether we eat , drinke , or whatsoeuer we doe , to doe all things decently , and with good maners , but prescribeth no certaine forme and maner in eating and drinking , how we are to eat , or drinke , iudging all drinking and eating to be commendably , which is ciuilly done . And the God of Nature will haue all things in his church decently , & in order performed , not setting down a maner how , but leauing the determination of formes to the discretion of his people ; as deeming all things to bee commendably , which are comely and orderly done in his Church . As then whatsoeuer the maner is of our eating and drinking commonly in priuate houses , and taking our corporall repast , if it be ciuilly taken , is by the direction of Nature her selfe : euen so whatsoeuer the forme and maner of our taking , eating and receiuing the Sacramentall bread and wine in the holy Communion , is , if it be orderly taken and decently done , is from God and his word . Albeit therefore neither Nature enioineth vs to Kneele , no more then to Sit or Stand , when we eate and drinke ; nor the word or holy Scripture , to Kneele , no more then to Stand or Sit when we receiue the Sacrament : yet , as our common eating and drinking according to the laudable customs of our country where we liue , is from Nature though instituted by man , or made vsuall by custome ; euen so our Kneeling in eating and drinking the sacramentall bread and wine in the holy Communion , is from the word of God originally , though instituted by man , inasmuch as God is the fountaine of all decent orders in his Church , as after God Nature is the author of all ciuilitie & good maners among men in the world . Thinke not then how Kneeling at the Communion is by Institution of man , or meerely from man , not required by the word . For both man appointeth , and God approueth ; and by authoritie from God man appointeth , and by the ministerie of man God approueth our Kneeling . And so our said Kneeling is not so much the institution of man , as of God , and required in his word . So that in Kneeling , though sometimes , and some people may , yet alwayes , and all persons do not sinne , yea all Communicants , if otherwise they offend not , doe serue and please God by kneeling . SECT . 2. Whether Kneeling be vsed without all respect of reuerence vnto God , in the Church of England . Schis . IF it be by institution , it must be either in respect of a more reuerend receiuing , or not . Pro. Of all reuerend maners of receiuing the holy Sacrament , Kneeling is the most reuerend ; and so , and none otherwise instituted , and vsed by vs of the reformed Church in England . Schis . But if the most solemne signe of reuerence ( vsed in these parts of the world ) be without al respect of reuerence , and that by institution of authority in so high a part of Gods seruice , may not such Kneeling be iudged , if not a grosse mocking of Christ , as was the souldiers bowing of Knees before him , yet a taking of the name of God in vain , seeing all significations of honor in Gods seruice , ought to be to the honor of his name ; & an oath not religiously intended ( as in the nature thereof it ought to be ) to the houour of God , is the taking of Gods name in vaine ? Pro. Is kneeling at the communion a signe , a solemne , yea the most solemne signe of reuerence vsed in these parts of the world , by your owne confession ; and may not , yea cannot that solemne , that most solemne signe of reuerence at the receiuing of bread and wine at the Communion be expressed without sinne ? which is your proposition ? Who obseruing & beleeuing these your words , which are most true , but will fall into a loathing of the said assertion . But your said proposition is not more odious , then your saying ( that the most solemne kind of reuerence vsed in these parts of the world , is without all respect of reuerence , and that by institution of authoritie ) is false and slanderous . For neither do all Churches in these parts of the world , either vse to kneele , or kneele without all respect of reuerence , by institution of authoritie ; neither if some doe kneele without such respect , and that by institution of authoritie , be all churches to be charged , and blamed for this fault , but least of all the Church of England , where this signe , this solemne , this most solmne signe , with all possible respect of reuerence is giuen to God , and that by institution of authoritie . Where therefore this signe of reuerence is without all respect of reuerence giuen , and that by institution of authoritie in so high a part of Gods seruice , Kneeling there may rightly be iudged both a grosse mocking of Christ , as was the souldiers their bowing of Knees before him ; and is the taking of the name God in vaine . But what is this to our Kneeling here in England at the participation of the blessed Sacrament , where all things are by authoritie enioined to be done , both respectiuely , reuerently , and with due deuotion , voide of superstition ? Schis . Did Naaman newly brought to the knowledge of God , attribute so much to the bowing in the house of Rimmon , when his master leaned on him , so that it was not his voluntarie action ; and shall we , who haue had the Gospel long , Kneeling by institution , and determination , in a principal part of Gods seruice , make no account whether we honor God , or no , by Kneeling ? Pro. Naaman the Assyrian , neither voluntarily would , nor forcible could be drawne to commit Idolatrie : whose example may teach vs all , ( whether old Professors , or new Conuerts ) to keepe our selues free from all Idolatrous pollutions . Naaman after his conuersion came ( if he did come ) into the house of Rimmon , and bowed ( as wee come into our Churches and Kneele , ) but yet neither be our Churches as the house of Rimmon , neither bow wee so much as before Idols , much lesse idolatrously , when we participate of the sacred mysteries . And though by institution and determination of the Church when we take , eate , and drinke , we Kneele : yet by our said kneeling we doe honor God in this principall part of his seruice ; your selfe hath acknowledged the gesture of Kneeling to be the most solemne signe of reuerence , we do say the same . SECT . 3. Whether Kneeling at the Communion be a wil-worship . Schis . IF Kneeling be instituted for a more reuerent receiuing , then it must be either in regard of God , or of bread and wine . Pro. Not of bread and wine . Sch. If in regard of God , then must we be wel perswaded that such kneeling is an acceptable seruice vnto his maiestie . Pro. We are so perswaded , or ought so to be , els in Kneelieg we sinne , yea , as you say , it cannot be without sinne . For whatsoeuer is not of faith , is sinne . Schis . That this may be , we must consider , whether such Kneeling be a wil worship , or a seruice reasonable , and according to Gods will , lest otherwise we find ourselues so farre from honoring God , as that we prouoke him : as did Nadab & Abihu , who offered incense , but not the verie fire which God appointed , & were therfore deuoured with fire . And as did king Dauid , and the Priests , who caried the Arke otherwise then it ought to haue beene , and therefore Vzza died for it with a sodaine death . For God will be sanctified ( if not by , yet ) in all them that come neere him . Pro. Our kneeling is no will worship , but a seruice reasonble , & according to Gods will , as be all the ecclesiasticall ordinances whatsoeuer , not besides or contrarie to the reuealed will of God. Such constitutions I call not humane tradition ( saith Bullinger ) because they are deriued from the diuine Scripture , not deuised in the braine of man , and vsed of her ( viz. the Church ) which hearkneth vnto the voice of her only shepheard , acknowledging not the voice of others . For example , the Church commeth together to heare Gods word , & vnto publique praiers , both in the morning & euening at appointed houres , as is commodious for euery place & people : and that is in stead of a law ( Againe ) the Church hath supplications , holy-dayes , and ( publque ) fasts vnder certaine lawes . The Church ( moreouer ) at certaine times , in a certain place , and prescribed maner celebrateth the sacraments , & that according to the lawes , and receiued custome of the Church . The Chuch ( likewise ) baptizeth infants , remoueth not women from the Lords Supper : and this she hath for a law . By her deputed Iudges the Church determineth in causes matrimoniall , and in these things hath certaine lawes . But all these & other like these she draweth from the ( general ) scriptures , and for edification sake applieth them to places , times , and persons , whereby wee may indeed behold in sundrie Churches a diuersitie ( of formes ) but no discord at all . So that worthy man. And agreeably hereunto the Church of Sweathland : Quae cum Scriptura cōsonant : those constitutions which agree with the Scripture , & be ordained for the bettering of maners & benefite of mankind , albeit according to the verie word , they be not expressed in the Scriptures : yet in as much as they proceede from the ( generall ) precept of Loue , which hath ordained all things in most comely order , they deserue to be esteemed diuine , rather then humane constitutions , &c. Many such truly the Church doth lawfully obserue at this day , and as occasion also is ministred appointeth new , which whoso shall reiect ( the words are memorable , ) he doth despise the authority not of men , but of God , whose tradition it is , whatsoeuer is commodious ▪ And so they ( whose words haue passed vncensured by the publishers of the Harmonie of the Churches confessions . ) If you then can shew no word of God to the contrarie , we cannot but hold the order for Kneeling to bee the ordinance of God. And therefore the example by you cited of Nadab , Abihu , and Vzza , trouble not vs , who conscionably do Kneele , and keepe the orders of a most reformed Church : but may pierce your heart , and the rest of our new Recusants , the separated brotherhood , who obstinately despise , and violate the ordinances of our Church ; allowed , because no where disallowed in the booke of God. SECT . 4. Whether Christ his example in euerie thing at the ministration of the Communion , is necessarily to be followed . Schis . BVt Kneeling is contrarie to the example of Christ and his Apostles . Pro. Well may kneeling differ , but surely it is contrarie to none example of theirs . Schis . They ministred , and receiued Sitting , or in such a gesture , as in those Countries was most vsed at eating . Pro. The truth is , you cannot directly say , how the Lords supper was ministred or receiued in Christ and his Apostles daies , and therefore you say how by them it was ministred and receiued Sitting . Schis . From his example to differ without warrant from Gods word , cannot be without fault . Pro. Nay rather to bind vs necessarily to the example of Christ in all ceremoniall matters , without warrant from Gods word , cannot be without great offence . Schis . Examples of holy men , much more of Christ , are to be followed , except there be some reasonable cause to the contrarie . Pro. True. Schis . The Apostle to reforme an abuse which crept ( euen in their times ) into Loue feasts , which were immediatly before , or after the Lords Supper , did banish them thence , and reduced the maner of administring the Lords Supper to the first institution , saying , Shall I praise you in this ? I praise you not . For I haue receiued of the Lord , which I haue also deliuered vnto you . Pro. The Loue-feasts , abused by the Corinthians , were spoken against by the Apostle , not because they were feasts , or feasts of Loue , made after , or before the receiuing the Communion , but for that they were abused ; neither for their abuse were they quite banished out of the Church , as you vntruly say , but onely blamed , and yet continued in the Church of God. A fitter example could you not bring forth then this of Loue feasts . For neuer did Christ ( to whose example in celebrating of his Supper you would precisely bind vs ) institute , and minister the said Supper , either after , or before such a feast , as did the Churches in the Apostles times , and that commendably . This sheweth how things of themselues indifferent , and tending vnto edification , may be added without sinne vnto the sacred Supper ; and being added , through mans corruption abused , may be reduced notwithstanding to their first and laudable institution , & continued in Gods church , as were the Loue feasts . Schis . Nay hereby it is apparent , that that forme of administration which differeth from the first institution , is worthy no praise , and therefore no acceptable seruice of God. Pro. Not so apparent as you weene . The Apostle blamed the Corinthians ( as I haue told you ) not for their Loue feasts ( a forme among them of administring the Lords Supper ) but for their abusing them to the dishonour of God , and offence of the world . Which feasts afore they were abused were well allowed , & counted both worthie of praise , & an acceptable seruice of God , differing but not contrarie to his will ▪ Which may tell and teach you : First , how the Church is not alwayes and strictly bound to one and the same forme of administring the holy Supper . Next , that what Christ did , and what he said , and instituted is to be considered : and that what hee instituted is alwayes and necessarily to bee done , but not what he did . For his actions serue for our instruction alwayes , but not for our imitation euer : his institutions bee iniunctions : his deedes personall , and circumstantiall : his precepts substantiall : his actions for a great part accessorie , and arbitrarie ; his iniunctions euermore necessarie . Hence blame we the Papists for denying the Cup vnto the common people ; and the Artotorites for adding Cheese to the Lords Supper , contrarie to the institution of Christ : but we blame neither the Corinthians , and primitiue Church of old , nor the reformed Churches in these dayes , for swaruing from the forme of Christs ministring the Sacrament in certaine ceremoniall , indifferent , accidentall , and circumstantiall points , whom we should and would blame , were their administring ( how differing soeuer from the forme of Christ his celebrating ) the holy Supper , a seruice displeasing , and not acceptable to God. And here the wisdome of our Lord & Sauiour sheweth it selfe most admirable , who hauing prescribed and instituted what hee would haue done ; hath not prescribed yet the forme and manner how hee would haue the Sacraments administred , enioyning generall things , as Take , Eate , Drinke , &c. but leauing the speciall maner of taking and receiuing the bread and wine vnto the libertie and discretion of his elected spouse ; thinking that praise ▪ worthy , and acceptable vnto his holinesse , whatsoeuer in this matter is formally , decently , and to the edification of his church and children , done and performed . Schis . If the Apostle would not tolerate an indifferent thing ( as was a Loue feast till then ) to continue so neere the Lords Supper when it was abused , how would they allow the change of Sitting into Kneeling , especially in these two considerations ? Pro. Saint Paul was not of your mind , who cannot brooke but doe condemne whatsoeuer vnto Idolatrie , or sinne hath beene abused . Therefore did hee and his brethren the Apostles continue these Loue feasts , whose reformation they sought after they were abused , neuer counting them because they were abused by some persons , to bee vtterlie , and euer afterward to bee vnlawfull , and for no vse in Gods Church . Hence the Apostles , Peter , and Iude , speake of Loue feasts in vse in their time , without condemning them for their abuse ; and Tertullian reporteth how they were frequent in his dayes ; and yet euer abused by some ill disposed persons or other . And therefore that the said Apostle would both lesse allow of , and more condemne Kneeling , which neuer was so abused in our Church as were the Loue feasts in the primitiue Church , and especially at Corinth , is verie vnprobable , I may say vnpossible to be true . But because you are of mind that for two considerations the Apostles would condemne them , conceale not your reasons , that they may bee considered of . SECT . 5. Whether our Kneeling be Popish and Idolatrous . Schis . FIrst the abuse of Loue feasts ( viz. superfluity ) was neuer so great , and scandalous in the Apostles times , as the abuse of Kneeling ( viz. Idolatrie ) was , and is in the Synagogue of Rome . Pro. It is well that you grant Loue feasts , and Kneeling to be of one and the same nature , and of themselues indifferent . For you confesse they haue all beene abused ; and so implie that good vse was made both of Kneeling , and of Loue feasts afore they were abused : but neither could they bee vsed well at the first , or abused afterward , had they or either of them simplie beene ill , and so vnlawfull . That as Loue feasts , so Kneeling at the receiuing the holy Communion and blessed Sacrament hath bin abused , the whole world doth know , and may not be denied . Let it also be granted ( which is most true ) that the abuse of Loue feasts was neuer so great , and scandalous in the Apostles times , as the abuse of Kneeling was , & is in the Synagogue of Rome : But what make you of all this ? May wee not therfore Kneele at any time , or in any reformed Church when we receiue the Communion , because there was , and is such abuse of Kneeling in the Synagogue of Rome ? And if we in our Churches do Kneele , is our offence greater then the abuse of Loue feasts ? or cannot that same thing be vsed without sinne or offence at one time and place , which is abused in another ? or well vsed , and to Gods glory by some persons , which impiously and to the high dishonor of God is prophaned by others ? Kneeling in the verie act of receiuing , I confesse , of some hypocrites in our reformed Churches may be abused , as were the Loue feasts in the Apostles dayes ; but so grosly ; generally , and scandalously , as were either the Loue feasts in the primitiue Church , or is Kneeling in the Synagogue of Rome , me thinks you should blush to say , sure I am , you shall neuer proue . You say Loue feasts were by superfluitie ( I adde by sursetting also , drunkennesse , pride , vain-glorie , contempt of the poore Christians : ) Kneeling also among the Papists vnto Idolatrie ( a most horrible sinne ) and superstition is abused : but so many wayes , in so open sort , so impiously is Kneeling abused in no Church reformed . Loue feasts by many , and that openly were abused by bad Christians , who at those Loue feasts were as blots aud spots , but was not the fault of the whole Church Christian ; Kneeling at the Masse is the sinne of all Caco-catholiques , yea and of their whole Church : but if Kneeling among vs in or any other Church is abused , the blame is to be laid neither vpon the whole Church , but vpon some particular professors ; neither is it an open and publique scandall , at least not alwayes , nor euery where , but an hidden sinne of some fewe hypocrites . Schis . Loue feasts were either before , or after the Supper , wheras Kneeling is in the principall part of the holy Communion . Pro. Whether these feasts of Loue were celebrated afore or after the holy Communion it is vncertaine , and not materiall . The most Diuines notwithstanding doe thinke , that after ; but whether afore or after , they went together , the Loue feasts with the holy Sacrament , the Sacrament not without the Loue feasts . It is generally held , that among the Iewes there was a yerely custom , when they did eat their Paschal Lamb , to adioine vnto that Sacrament a ceremoniall eating of bread , and drinking of wine . In imitation of these Iewes , and Banquets , the first Christians at the administration of the holy Sacrament , made feasts called Agaps , or banquets of charitie . The Iewes for their feasting after the Passeouer , had neither the president of Moses , nor the precept of God : nor the Christians any either president , or commandement of Christ for the Loue feasts . Those Suppers and feasts of the Iewes notwithstanding were so liked of Christ , as he made of those Suppers the Sacrament of his bodie and blood . And Christians in the Primitiue Church termed their Agapas their feasts of charitie , the Supper of the Lord , Sacra conuiuia , sacra ecclesiastici coetus conuiuia , yea the Supper of the Lord. Who obseruing this , but must confesse that God doth not , as you Schimatike doe , condemne all Rites and Ceremonies about the Sacrament , which himselfe hath not instituted ; and they therefore are much out of the way , which condemne euerie thing instituted by man about the worship of God , though neuer so orderly established , and decent , euen for none other cause but for that God hath not expressedly appointed the forme in his holy word . Whence our kneeling is so condemned , and that the more because it is to bee done in the principall part of the holy Communion . But , sir , if Kneeling bee as it is , and you haue truly confessed , the most solemne signe of reuerence , when I pray you , is it better to shew this signe then at the receite of the Sacrament of our redemption by the bodie and blood of Christ , signified by bread and wine , and the most principall of all outward worship which we can performe vnto God ? Schis . If the Apostle banished Loue feasts from the Lords Supper , and brought the Church to the simplicitie of the first institution , is it not a tempting sinne to retaine the Idolatrous Kneeling of Papists , & reiect the exemplarie Sitting of our master Christ ? Pro. Not too fast . It is not granted that the Apostles Loue feasts , either because they were of mans institution , or by vngodly persons abused vnto sinne , were banished . Those feasts growing to abuse , the Apostle seeketh to amend , saith Caluin , to correct , saith Beza : but neither Caluin , nor Beza , nor any other Diuine ancient or neotericall doth say , that the Apostle for their abuse , did either banish or abolish them . But were they banished : yet were they afterwards and soone called home againe from banishment , and receiued into grace : Antiquitie beareth witnesse of the vse , euen the good vse of them in , and after the Apostles dayes , which afore had beene abused . Whence learne we either not to banish things for their abuse , but to amend them ; or if we banish , to take them into fauour againe when they be reformed , but neuer vtterly to condemne them as vnlawfull , onely because they haue been abused . In imitation therefore of the Apostles , and other holy Fathers of the first , & best Churches , by vsing such things well ( and namely Kneeling at the receit of the sacred bread and wine ) which had beene abused , if you iudge vs to do il , your sinne is great ; and the more if you suppose the reforming of the said Kneeling , and applying it to good and holy vse , to be a retaining of the Idolatrous Kneeling of the Papists , and a tempting sinne . And though we follow not the speciall gesture of our Sauiour , and his Disciples in taking the sacramentall signes : yet reiect we not his example as ill , but like of ours , as in our iudgement more meete and conuenient for the times and countrey wherein we do liue and reside . When you do proue our Communion to bee a Masse , I will confesse our said Kneeling to be Popish , yea , Idolatrie : and so we in Kneeling to commit a tempting sinne : which you know , and I dare say , you shall neuer doe . Schis . How can we imagine Christ to be honoured by Kneeling , we kneeling in that Sacrament , and in that part of the Sacrament , which especially setteth forth our Communion with Christ and his Church , and is therefore called the Communion ? Pro. I had almost gathered from your speech , that baptisme is no Sacrament of our Communion with Christ , and his Church , but marking the word , Especially , I see that Baptisme is acknowledged to be a Sacrament thereof as well as the Lords Supper . But , I pray you , is it a sinne , yea , atempting sinne for any to be baptized Kneeling ? When Iohn baptized in Iordan ; Philip at Samaria : Peter at Cesarea : Paul at Philippos : these and the rest of the Apostles in other places , did none which receiued the Sacrament , Kneele ? Can you say they did not ; dare you affirme they might not without sinne ? Or in these dayes , in no Church and place , may no conuerted Iew , Turke , or Pagan , renouncing his or their impieties , and false worshippings , embracing the Gospel , and desirous to be incorporated and baptized into the same bodie with vs , may not these , I say , nor any of these without sinne , yea a tempting sinne receiue these fauours from God , and his Church , and be baptized Kneeling ? And if some that can , may receiue that Sacrament Kneeling , may none yet participate of the heauenly graces offered especially in the Lords Supper to all worthie Communicants , Kneeling ? And if in the special Sacrament of our Communion they may : yet may they not Kneele in that part of the Sacrament , which especially setteth forth our Communion with Christ ? And if they so doe , thereby tempt they and prouoke they God to plague them , euen for their verie Kneeling , though neuer so reuerently , and with all possible Faith , charitie , and pietie done , and performed ? O strange diuinitie ! No Sacrament , yea nothing so placeth before the eyes of our soules , either the wrath and iustice of God vpon man for sinne , or his Philanthropie , his tender & incomprehensible loue towards makind in his Sonne Christ Iesus , as the externall elements of bread & wine consecrated at the holy Supper do ; nor doth any part of the same Supper so affect the minds of the truly zealous and Christian , as the exhibiting before their eies , and putting into their hands the pledges of Gods pacification through Christ , the tokens of our atonement with God. And therefore is no Sacrament so reuerently to be receiued as the Lords supper on our part ; nor any part of the same Supper to bee performed with like ceremonies of zeale and deuotion , as the verie taking and receiuing the bread and wine , neither can wee so expresse and testifie the same reuerence , as by Kneeling . Your selfe afore saide ( then which you neuer spake truer words ) how the most solemne signe of reuerence is Kneeling . The Sacrament is called , you say , The Communion ; be it so . It is likewise called , The new Testament , and of the Fathers , The Sacrament Eucharisticall , or of Thanksgiuing : and can we better manifest our thankfull hearts vnto our heauenly father , then on bended knees ? And can there be no Communion , euen at the Communion , if we Kneele ? Doth the externall either Kneeling , Sitting , or Standing , further or hinder our Communion betweene Christ and his Church ? These things dulie considered , we ought not to imagine , but that Christ aswell is honoured and better , by Kneeling in the act of receiuing , then by any other site or gesture of bodie whatsoeuer . Schis . That cannot be , seeing it swarueth not onely from his example , but also from the practise of all reformed churches , except in England , which the Papists themselues call Puritano-papisticall , by retaining this , and other Popish corruptions . Pro. The swaruing from the example of Christ is no strong and true Argument that wee dishonour God in so doing . For if that were true , no Curch should bee pure from dishonouring God. You cannot name a Church or companie of Christians in the whole world , which in the ministring and receiuing the Supper of the Lord , varieth not from Christ his example , and that manifoldly ; which yet in their ministrations doe honour God. If England herein doe swarue from all reformed Churches , will you therefore conclude that the Church of England onely doth dishonour God ? We condemne not other Churches for their not Kneeling ; neither doth any Church , nor should you Schismatikes condemne ours for our Kneeling . And yet false is it that we Christians in England onely , when we communicate , do Kneele . For all the Churches in Basill , Saxonie , Denmarke , and many in Germanie , by the orders of their seuerall Churches at the Communion , as well as wee in England , doe kneele . Either therefore those Churches be not in the number of Churches reformed in your iudgement ; or they dishonour God by their said Kneeling , so well as wee : the former of which you will not , I thinke , say , and if you should , all Gods faithfull seruants thorowout the world will condemne you for your headie and vncharitable iudgement ; the latter you should not without blushing affirme , and wee are so farre from imagining that thereby wee dishonour God , as wee are of minde that God is by no externall site or gesture of bodie , at the Communion , so honoured as by Kneeling . What the Papists thinke of , and terme the Church of England , wee are not ignorant , neither doe regard . But how Popish they thinke our Kneeling at the holie Communion to bee , iudge by their wordes , expressing their thoughts of the holy Supper , which they terme A peeuish Supper , fitter for Pagans than Christians , more meete for dogges then men , proceeding directly from the Diuell . Can any man thinke our kneeling to bee a Popish corruption , either hearing these things , or reading them either in Popish writings , or truly cited out of Popish bookes ? They abhorre our bread and wine , as Schismaticall , as hereticall , as leading the high way to Gods wrath and indignation , to hell & damnation . It is no Popish corruption which they so abhorre , much lesse abhorre they our Kneeling as Popish ; yea , they abhorre it because it is not Popish . They are simple and verie strangers from the Papists opinions of our Church , and her ceremonies , which so thinke and speake . Schis . Such Kneeling may be an argument ( especially to a Papist , not vnderstanding our tongue ) that we haue Communion with Antichrist , and his Synagogue , at least in the Idolatrie of bread-worship , which our failng , or carelesnesse to auow our Communion with Christ and his Church , and not abhorring all Communion with Antichrist , and his Synagogue , cannot be without grieuous sinne . Pro. If what last I said be true , as no right Papist ( whether he vnderstand our tongue , or not ) cannot bee doubtfull of , our Kneeling cannot possiblie bee any Argument of Communion with Antichrist and his Synagogue in Idolatrie . Besides , what Papist is there but knoweth that the bread & wine at the Altar once consecrated , by their doctrine , are transubstantiated forthwith into the verie bodie and blood of Christ ; and being so transubstantiated , by and by , as the onely begotten Sonne of God , both of Priest and people , vnder the paine of the Pope his curse , with diuine honour and worship , to be adored ? To haue these thoughts , and to exhibit this adoration vnto the elements , this is to communicate with Antichrist , and his Synagogue ; but our reuerend and humble Kneeling at the taking and receiuing the bread & wine in a thankfull remembrance of the death of Christ , and of all the benefits we are partakers of by his passion , & that without althought or shew of adoring the bread and wine : this is no communicating with Antichrist , & his Synagogue . Hauing these cogitations , though we Kneele , wee haue Communion with Christ and his Church , and hauing not these thoughts , wee haue no Communion at all with his Church , though wee Sit and Kneele not . As therefore it is not the Kneeling , but the impious conceits wherewith their hearts bee possessed and replenished , when they approch to the Sacrament , that maketh the Papists to be Idolaters : so neither doth our Kneeling exclude vs from all Communion with Christ , and his Church ; nor your Sitting , that ioyneth you in fellowship with the same . As grosse Idolatrie may you commit in not Kneeling , as any persons euer did , or as the Papists now doe in Kneeling . But we charge not you , as you do vs ( yet very vncharitably ) whose part were rather to conceiue better of them , whose doctrine in the most principal points of Religion , about the Sacrament especially , is one and the same with yours ( light being not more contrarie to darknesse , nor heauen to hell ▪ then what both ye which Sit , and wee which Kneele , doe hold therein , is opposite and contrarie to the doctrine of the Synagogue of Rome . Wherefore as we say not that yee , differing from vs that Kneele , haue no Communion with Christ and his church , because ye Sit ; and doe commit a grieuous sinne ( did yee not offend against publique order ) for that with vs yee Kneele not : no more should ye haue so much as an imagination , that we haue Communion with Antichrist and his Synagogue , because wee Kneele , and doe commit a grieuous sinne , for that with you we Sit not when wee doe receiue , especially seeing God doth not forbid , and Christian authoritie commandeth vs to Kneele . Sittng & kneeling are but outward ceremonies , nothing to the substance of Religion , concerning the true communion with Christ and his Church at all , and of themselues indifferent , did not the godly Magistrate enioine the one , and prohibit the other . Finally , as you which Sit , and we which Kneele differ in ceremonies , but not in the maine points of doctrine , and in this latter respect hold communion all of vs with Christ , and his Church , at least in externall profession : so we which agree with the Church of Rome in some Ceremonies , disagree from the same in most materiall points of doctrine , and substance of true religion , haue no fellowship at all , or communion with the Synagogue of Antichrist . For it is not the same Ceremonies , but the same profession of faith and doctrine that causeth the communion . Schis . If we may Kneele , then did Paul sinne , when hee rebuked Peter for not holding Communion with the Gentiles conuerted . Pro. This is no good consequent : If wee sinne not in Kneeling , Paul must sin in rebuking Peter for not holding communion with the Gentiles conuerted . No , sir , neither do we sinne in kneeling , nor did Paul sinne in rebuking Peter . For that Paul had iust cause , and performed the part of a faithfull and worthie Apostle of Christ in rebuking Peter , the Scripture beareth witnesse , which telleth vs , first that to Peter it was reuealed , as to a man so notable , that hee might conuerse with the Gentiles conuerted vnto Christ : next that Peter had consented vnto the ordinances of the Apostles at Ierusalem , namely , in discharging the Gentiles from the yoake of Iewish Ceremonies : Thirdlie , that Peter notwithstanding ( contrarie to the vision of the Lord , and decrees of the Apostles ) not onely sequestred himselfe suddainly from the fellowship of the Gentiles professing Christ ; but also ioined with the Iewes , thereby , against his conscience , both confirming the blind Iewes in their erroneous conceits touching the lawe of Moses , and making the Gentiles to stand in doubt what they should do ; so offending both God and good men , & drawing other Christians into the same sins through his halting and dissimulation . And therefore well might , and both rightly was Peter blamed of the Apostle Saint Paul. But what Communion haue we that Kneele with Peters sinne , or yee with Pauls vertues that reproue vs for kneeling ? Haue we either by reuelation beene told , that wee may not Kneele , as Peter was that hee might conuerse with the Gentiles ? or haue wee at any Synod , or lawfull Councell , set Gods people free from the obseruation of all ecclefiastical constitutions , especially vsed , or abused rather in the Church of Rome , as in the Councell at Ierusalem with other Peter discharged the Gentiles from the bondage of the Mosaicall ceremonies ? Or finally , haue wee abandoned at anie time all Communion , euen in Ceremonies , with the Synagogue of Rome , & yet to gratifie , or rather to harden them in their superstition , entertained them againe , and against our certaine knowledge , and conscience , as Peter did the lawes of Ceremonies by leauing the societie of the Gentiles , to the hie offence of Paul , and such as ●uly feared God ? If these nor any of these faults appeare in vs , which were not obscurely in Peter , surely though Paul did not sinne in reprouing Peter , yet doe you and the like Censurers verie ill in reprouing vs like Pauls , seeing in vs ▪ there be none of the vices , and visible faults of Peter . Paul therefore might well blame Peter for halting , when you cannot without blame , and shame too reproue vs for kneeling . Schis . If we sinne not in kneeling , Paul wrote without warrant , when he said , If any lust to be contentious , we haue no such custome neither the Churches of God. Pro. These words of S. Paul when I consider , me thinks I see the holy Apostle looking sowrly , and speaking sharply ; but against whom ? Against peaceable men ? No , but against contentious persons . And whom deeming contentious ? Orderly men , conforming themselues to the lawfull and approued constitutions of the Church ? No , but against such as would not yeeld obedience vnto such decrees , but thought themselues free from all obedience vnto publique orders of the Church : which kind of men the Apostle loathed euen from his soule ; and others inspired with the holie spirit , haue termed such persons men vnmeet to liue , or haue societie with men in this life . The Anabaptists were such kind of men , saith Peter Martyr ; and wee know the same to be the fault both of our home or exiled Brownists , and of all you Sectaries , who will giue none obedience to the impositions and institutions of the church , at least but to what you list ( how orderly soeuer established , and making neuer so well to edification and order . ) As therefore , hearing that some men in the Church , euen of meere frowardnesse , and for none other cause , would not yeeld that either their wiues , daughters , or other women should be couered , or themselues vncouered , though the Church had decreed they should ; because to be couered , or not couered , was a thing indifferent , and they would not be brought into bondage about such matters by any power of the Church , when God had giuen no such expresse and particular commandement , the Apostle doth very roundly and angerly here take vp such men . So me thinkes you , and all others , walking in the verie steppes of those ancient perturbers of the Churches quiet , should take these wordes as truely , and seuerely to be spoken against you , as euer they were against the contemners of Apostolicall , and Ecclesiasticall authority in Saint Pauls time . Sure I am the meditation of these things addeth both comfort and encouragement vnto vs , which orderly doe Kneele , and in Kneeling keepe orders ; but how they should alter our minds from performing this obedience , being vttered euen by the chiefe masters and makers of order , and for continuance of good orders in the Church , he must be sharpe sighted that can perceiue . Wherefore the words touch not vs at all that kneele , but you that will not kneele : neither sinned the Apostle in writing , but you in wresting those words to the nourishment of contention , which hee penned for the continuance and increase of peace among the people of God. Schis . The same Apostle to the same effect : What Communion ( saith he ) hath Christ with Belial ? either must Saint Paul vtter this without warrant , or in kneeling wee doe grieuously sinne . Pro. But if neither wee sinne in kneeling , nor the Apostle in writing of those words , what is to be thought of you that so charge the Apostle and vs ? That wee sinne not in Kneeling hath beene demonstrated sufficientlie before , by our not communicating thereby with Antichrist , though we doe kneele . And therefore your fault must be hainous in an high degree , in charging the Apostle to haue written without warrant , then with a greater reproach was neuer , nor could euer be laid vpon the writings of S. Paul. What communion hath Christ with Belial , saith Saint Paul ; the same , what communion hath Christ with Belial , saith Gods Church ? What is Belial , but one without yoake , without law ? meant principallie of Sathan , the author , and father of all disobedience , misrule , and disorders . Hence is sinne named anomie , as who saies , a thing lawlesse , without rule : and sinners in Gods ●ies be as disordered , and lawlesse men , whom neither Gods word nor mans law can rule or make obedient . Hence the Beniamites which defloured the Leuits wife , and the Prophet Helies children are called the Sonnes , or men of Belial . Hence the Papistes abroad , whose chiefest religon is , mans tradition , and Schismatikes at home , the authors , and abettors of confusion in the Church , be Belials sonnes . Christ hath no communion with Belial ; nor Christians with the sonnes of Belial , either the idolatrous Papists , or the lawlesse Schismatikes : these hauing separated themselues from vs , because of our orderly Kneeling , and obedience : wee hauing seuered our selues from the other , for their manifest impieties . Schis . Come out , and touch no vncleane thing , are the wordes of the Apostle , which either he wrote without warrant , or we must sinne in Kneeling . Pro. God bee thanked , we haue fulfiled the Apostles words , we are come out , wee haue left Babylon : and next , we doe as little touch , tast , or see any idolatrous pollutions , or haue communion with that which is vncleane , in our Kneeling , as you or any others ( in your owne opinion neuer so pure , and reformed ) haue either in Sitting , bowing or Standing , by which sites of body , idolatrie hath beene , and is committed , as well as by Kneeling . They which onely , and alwaies commit idolatrie , bee not they which Kneele , for then neuer should we Kneele but wee commit idolatrie : and neuer should any commit idolatrie , but such as Kneele : both which to bee false , our experience doth tell vs , who find that both the most religious , most deuo●t doe Kneele when they serue their God ; and the most idolatrous and superstitious ( the Papistes only excepted ) do neuer Kneele at their chiefest exercises of their deuotions . Thinke therefore iudiciously of our Kneeling as it deserueth , and neither condemne any men for Kneeling , if they so do , not idolatrouslie , or superstitiouslie ; nor appooue them which Kneele , if thereby they dishonour God. Blame the Papists , who by their Kneeling , doe the greatest idolatrie that can bee : but blame not vs , which most sincerely thereby do serue God ; Christ not being more opposite to Belial , than is the Popish masse to our Communion , and the manner of administration of the same ; albeit both the Papists , and we of the Church of England in receiuing ; they of their Masse , we of the Communion , in kneeling be like . Schis . Doth not God straightly forbid vs to serue him , as idolaters doe their Gods ? Pro. You know , or should not be ignorant , how God had prescribed vnto his people the Israelites , a certaine forme , and manner , how he would of them be worshipped , whereunto whosoeuer should adde , or any thing take , or varie from the same , hee was liable to Gods heauie wrath and displeasure . The Israelites were faultie herein : and therefore great and most grieuous were the punishments not onely threatned , but inflicted also by God vpon the people of Israel for their disobedience . But we Christians haue onely generall rules ; no speciall forme of seruice giuen vs by Christ , as the Israelites had : an assertion so true , as some of you Sectaries haue a fancy , that because God hath set downe none such in his word , the Church therefore should be bound to none at all , no not so much as to a forme of prayer , and haue euen made praiers against ordinary and common praiers . When God therefore hath left vs free , blame vs not as Idolaters , if differing from Papists in their Idolatrie , wee be like vnto them in some indifferent ceremony or other : and rather thinke though wee bee like them , and they like vs in kneeling : yet as they cannot be said to be good Christians , and to serue God , though they kneele : so are not we to be counted Papists , and to be Idolatrous , though we kneele . For by one and the same gesture both they doe worshippe their Idol , and wee our Sauiour : like in action , most vnlike in affection ; neither they by Gods word iustified because they are like vs ; nor we condemned , being in that ceremony like vnto them : Schis . These things considered , can kneeling wherewith Papists doe honour their breaden God , be honourable to Christ , in his holy Sacrament ? Pro. Yea , these things rightly considered , euen kneeling , wherewith the Papists do honor their breaden God , may be to the honor of Christ in his holy Sacrament . For by that gesture of body , whereby they do worship their false God , an idoll , by the same do we worship the true God , our Sauiour , sitting at the right hand of the Father in the heauens . Now let vs know at the length what the other consideration is , why this kneeling is , or should be so hatefull vnto God and men . SECT . 6. Whether Kneeling hindreth the sweet familiarity betweene Christ and his Church . Schis . SEcondly , whereas the end of a Sacrament is to informe the outward man by sensible demonstration , it pleaseth our M. Christ to vse such gesture as agreeably with bread and wine , setteth out our Communion , and spirituall familiarity with him , and reioycing in him . And therefore as he saith : If any heare my voice , and open the doore , I will come in to him , and sup with him , and he with me : so hee saith , Many shall come from the East , and West , and shall sit with Abraham , &c. By which places it appeareth that as by Supper , so by Sitting , familiar reioycing , or reioycing familiarity is expressed . In which respect the Communion is called the Lords Supper , and not a sacrifice ; and wee are said to bee partakers of the Lords table , and not of an Altar . And therefore not Kneeling , but Sitting is for receiuing . Pro. The end of all Sacraments is to informe not the outward onely , but the inward man also by sensible demonstrations ; and therefore bee they called Gods visible word , and seene , engendring and confirming Faith , and edifying the Soule as well as the Word audible and heard . And as the word heard and beleeued diuersly doeth affect the soule , and to diuers blessed and good purposes : so doth the visible word , the sacraments , especially of the body and blood of Christ. For as Circumcision was a Seale of the righteousnes of Faith , that is , a testimonie confirming the Faith of Abraham : so to euery one which worthily doth partake of the bodie , and blood of Christ , his verie receauing is a sealing to his faith , that of Christ the body was giuen , and the blood shed for his sinnes . Next it teacheth them , how the Sonne of God tooke on him the nature of man , that by the oblation of his body and blood , he might take away the sinnes of the world . Besides , the memorie of that sacrifice propitiatorie is made perpetual , and thankes ascribed from time to time at the participating of those misteries , vnto the blessed dutie . By communicating at this holy Sacrament , we learne moreouer , and do beleeue , that as the benefits of Christ are ours , and doe appertaine vnto vs , in so much as neither the members to the bodie , nor the branches to the vine , are more inseparably conioyned , than we to him , he communicating vnto vs his vigor , and virtue . Furthermore wee testifie , and make it knowne to the world , how we are members of that Church , which professeth , and acknowledgeth how the Sonne of God , by the Sacrifice of his humane bodie , hath pacified God for the sinnes of man. It admonisheth vs in like sort , of the mutuall loue , and communion which is , and ought to be betweene the members of so sacred , and sanctified a body . Many other causes , and reasons may be alleadged why this Sacrament was instituted at the first , and is frequented still of Gods people ; whereof though the setting out of our Communion , and spirituall familiaritie with him , and reioycing in him , be one ; yet it is not the onely end , but many being besides , many gestures in diuers respects , and not one onely , is required for the more seemely receauing the same externallie . Againe , there being many causes , and ends of our receauing the holy Supper , one , and the same site of body neither doth remember vs , nor can present , and represent all those ends vnto vs and others . And therefore as sitting may note our communion , and familiarity : so kneeling our thankfulnes vnto God. But if this spirituall Communion , and comfort onely be thereby signified ( as nothing is more vntrue ) yet is the same expressed by the other Sacrament of Baptisme , as well as by this ; and represented as well by water , consisting of many drops , as either of wine , effected of many grapes , or of bread , made of many graines . Which Baptisme yet is neither ministred , nor vrged so to be , by Sitting , as the Supper is . Neither is our corporall foode alwaies , and euery where , to the greatest comfort , and token of sweetest familiarity , receiued Sitting ; but sundry writers haue their seuerall fashions in their friendly , and comfortable refreshings ; some taking the same one way , some another , not all Sitting , especially in the Easterne parts of the world . The antient Fathers , some of them called this sacrament , as the Lords Supper ; so a Sacrifice : and that which the bread and wine were set vpon ; as the Lords Table , so an Altar . Whereof saith reuerent , and most learned Zanchie , although that Altars serue rather , and be more meete for the offering , then for the ministration of the Supper : yet seeing neither Christ , nor his Apostles either prohibited Altars , or commended vnto vs the vse of wooden tables , therefore is this also of ( altars ) to bee numbred among things indifferent ; and free for all , and euery man to vse tables either of wood , or stone at his discretion , prouided that all superstition be remooued . For what is an Altar ( saieth that holy and peaceable man ) what is an altar but a table made of stones ? about which would not I contend ( saith hee , ) if so be otherwise there is a consent in the true doctrine and worship of God. All this hath Zanchie , which we say of Kneeling , and the like . And would to God you would so thinke of our Kneeing , and others Altars , and of all things else in good vse in reformed Churches , that be indifferent . Then would , then could you neuer say , that not Kneeling , and Sitting is for receiuing . It had bin too much for you to haue said , how not kneeling , but auerring that Sitting is for receiuing ( as if none other gesture were for the commodious and meete receiuing thereof , but Sitting ) is very bad . The first admonitioners which so disliked Kneeling at the Communion , neuer vrged their Sitting , as a thing necessary , as you doe , saying , not Kneeling , but Sitting is for receiuing . For , say they , wee make not Sitting a thing of necessity belonging to the Sacrament , neither affirme wee that it may not be receiued otherwise . Therefore better iudge they of these than you doe , but they best of all , who take them as they are , things of themselues indifferent , and so except authority determine otherwise , like to be deemed , and that as good Communion and society they haue with Christ and his Church ( hauing on them the wedding garment of Faith ) which receiue Kneeling , as they which Sit , so as no man for the very act of kneeling , no more then of Sitting , sinneth . Schis . We read not of any gesture of body prescribed or obserued in Circumcision and Baptisme , as in the Passeouer and Supper . Pro. Or obserued ? Had you not added these wordes I should haue thought that by your reading you had found how thereis a forme of gesture prescribed vnto Christians at their taking the holy Communion . And though I shreudly coniecture you are of that minde : yet being not willing to take you at the worst , let vs know the reason why a gesture was obserued , though not prescribed at the holy Supper , which was neither prescribed nor obserued at Baptisme and Circumcision . Schis . Because there needeth no naturall regard to be had of any certaine gesture in the two former Sacraments , so the fore-skin were cut off , and water be vsed : but in the other two , a gesture answerable to the action is requisite . Pro. It is requisit and necessary that we take , and eate bread and wine at the supper of the Lord , as it was requisite that the fore-skin should be cut off at Circumcision , and water vsed , and none other liquor at Baptisme : but that a certaine gesture was either obserued or requisit at the Communion , this reason sheweth not . Schis . God prescribed to his people , when they were to flie out of Egypt , the gesture of loynes girded , and staues in their hands , because the eating then of the Passeouer was in hast . But the gesture being but for that time , as may appeare by the omission thereof , when the obseruation of the Passeouer was established , our Master Christ , who came not to breake , but fulfill the Law , and knew what was fittest to be done , did eate the Passeouer Sitting , a gesture more answerable to eating in peace , than the former vsed in Egypt . Pro. Because God prescribed to the Iewes a forme of taking , and eating the Passeouer , hath hee therefore prescribed a forme to Christians of taking , and receiuing the Lords Supper ? The one you manifest , the other I would see prooued . But had our God set downe , ( as he hath not ) the manner how Christians should receaue the Supper , as hee ordained how the Passeouer should bee taken , and eaten of the Iewes : yet because you heere confesse , that this forme of eating the Passeouer , in processe of time was altered , the Iewes now eating the same Sacrament for substance , but after a new manner , sitting in Christs time , ( for so you say ) standing afore , and yet without sinne : why may not wee Christians , vpon as good reasons , retaining the substance , change the manner after which the holy Supper was ministred , and receiued in the daies of Christ ? Before Christ his time , there were additions vnto , ( you heard afore ) in Christ his time there were alterations of the manner of taking the Passe-ouer ( your selfe do say ) yet all well liked and allowed of the Lord. Had the Iewes more libertie to adde formes , euen of admimistring the Sacraments , then Christians haue ? Or be Christians in more bondage this way , and restrained than the Iewes ? And might the Iewes vpon good considerations doe these things , and may not Christians without sinne doe as they did ? Wee take therefore what you acknowledge ( though wee will not acknowledge it to be true ) namely , that the manner of taking , and receauing the Passe-ouer , was altered : the Iewes taking it at the first standing , in processe of time , sitting . What gather you thereof ? Schis . Hereby kneeling is conuinced as being a gesture altogether vnanswereable to eating . Pro. Whereof is Kneeling conuinced ? Shew : you haue not yet declared . Or what maketh the Iewes sitting at the last , or standing at the first , to our Kneeling at the Communion ? Kneeling differeth from Sitting , Standing , Walking , and the like ; but answereth to eating , and drinking well enough . For wee may eate to our mutual comfort ( if the common guise were not otherwise ) as well Kneeling , as Sitting , Standing , or any other way : which you cannot truly deny . If ciuilly we may so doe at our common refreshings , why not much more Ecclesiasticallie , and sacramentallie at the Supper of the Lord ? Schis . Because ( such Kneeling ) it darkeneth the counsell of God , and being a signe of the greatest submission , obscureth the reioycing familiaritie , which the Lords Supper signifieth , and sealeth . Pro. Kneeling at the Communion darkeneth ( say you ) the counsell of God , and obscureth the Reioycing familiaritie , which the Lords Supper signifieth , and sealeth . For the ratifying of these your assertions you quote Scripture , and bring a reason . The places of Scripture which you quote be two , the former out of Iob ; the latter from S. Paul. Out of the booke of Iob the place is this , Who is this that darkeneth the counsell by words without knowledge ? alledged onely for the phrase sake , but concerneth the point in controuersie not a whit . S. Pauls words bee these : After the same manner also hee tooke the cuppe , when he had supped , saying , this cuppe is the new Testament in my blood , This doe as oft as you shall drinke it in remembrance of mee . For as often as yee shal eat this bread , and drinke this cup , yee shew the Lords death till he come . Now what is this also against our Kneeling : They which worthily participate of the bread and wine , though they Kneele , doe as comfortably , and familiarly Communicate in the blessings of God , as they which in any other sort receiue the Sacraments . Your reason that it obscureth the reioycing familiaritie which the Lords Supper signifieth and sealeth , because it is a signe of the greatest submission , is so farre from obscuring , that it furthereth the same reioycing familiarity nothing more . For who can receiue either to Gods glory more notably , or to their owne soules ioy more comfortably , then they which with the greatest signe of submission , and that vnto the diuine Maiestie , repaire vnto the holy Supper ? Afore you said , and truely , how kneeling was a signe of the greatest reuerence ; here you say , It is the greatest signe of submission . These are no reasons to driue vs from it , but very forcible motiues to make vs with cheerefulnes and alacrity to continue our Kneeling . Besides , you argue ( me thinkes ) but from a particular , as though spirituall familiaritie only , and not other things besides , and namely and especially a gratefull remembrance , and thankefull acknowledgement of all Gods mercies and fauours , which is best expressed by Kneeling , were to be in our thoughts . When there be many causes inducing vs to receiue the Sacrament ; if we chuse that gesture we aboue all may testifie our true humiliation , and thankefulnesse vnto God , rather then our reioycing familiaritie one with another ; blame vs not . And yet is this corporall submission , and submissiue thankefulnes at no time without much spiritituall ioy ; and it may be , more encreaseth godly ioy in them which Kneele , and in them too before whom they Kneele , then your acknowledged lesse reuerent Sitting , as at a common feast . Schis . Doewe not condemne the Papists for ministring the Communion in one kind , because such an administration is against Christ his example , and doeth not liuely demonstrate the Lords death ? Pro. The condemnation of the Papists is iust for their such ministring . And therefore the Scripture which you point vnto , serueth verie aptlie to displaie their impietie , which swarue from Christ his institution by ministring the Communion in one kinde , but not against vs for Kneeling . And their blame is the iuster , and the more , not so much because they swarue by their said ministring from his example , ( which in some cases , as afore hath beene showne , is lawfull to be done , ) as for that verie disobediently they transgresse the manifest Commandement of God , which hath enioined the said Sacrament to be administred in both kindes . Schis . Heare a caueat is to be giuen , that none take occasion by this discourse ( of mine ) to iustifie the childish pedagogy of signifying ceremonies deuised by man , seeing Sitting was vsed by Christ , & the signification thereof is found in Scripture . And therefore that childish pedagogie is not iustified by that worthy seruant of Christ , M. Cartwright his iudgement , viz. that Sitting doth signifie our rest in Christ Iesus . Pro. Those children which allow and like of significant ceremonies , may bee your Fathers in sound Diuinitie . How , and by whom such ceremonies are iustified , it is needlesse to set downe ; but that they are iustified by most godlie , and learned men , their iudgement touching some ceremonies vsed euen at the Communion , beare witnesse . Greete yee one another with an holy kisse , saith Saint Paul. Erat elegans admonitio in osculo , There was an elegant admonition in the kisse . Nam coiunctionem intimam declarabat , for it signified a most inward coniunction . Also not onely a consent , sed communionem sanctorum , but the communion of Saints which they professed in doctrine and sacred ceremonies , saith Arctius . And of the same kisse , Nec est dubitandum ( saith Peter Martyr ) it is not to bee doubted , how in the primitiue Church , Christians gaue one another the mutuall kisse of peace and consent , before they went vnto the holy communion , by which token their purpose was to admonish themselues of the communion of Saints celebrated in the mysteries . The marginall annotation from Geneua vpon these words of the Apostle is : ( How the Christians did so kisse ) in token of mutuall loue , which thing was obserued in the primitiue Church when the Lords Supper was ministred . Marke these things aduisedlie , and you shall see , First , that to the administration of the Supper , ceremonies , as kissing ( more then euer Christ , that wee know , practised , sure I am , then hee euer prescribed ) were added . Secondly , how the said ceremonies were very elegant , and significant : And lastly , that the said addition , and ceremonies ( no not for their mysticall signification ) were neuer deemed either vnlawfull or childish ( as you childishlie doe call them ) but very highlie commended both by the Apostle , and worthy interpretors in the Church of Christ. But to proceede still in the sacred Supper still in hand . There be actions of the minister , and of the people , and yet all ceremoniall , and significant . The action of the minister giuing the bread and wine , representeth Gods action in giuing Christ , with his benefits to the particular communicants . Againe , the action ( whether by sitting , kneeling , or by whatsoeuer done ) of receauing the bread and wine seuerallie , resembleth another speciall action of the beleeuing heart , which applieth Christ vnto it selfe for the pardon of sinne , and life euerlasting . This is M. Perkins iudgement . Finally , among the actions of the Communicants , sitting ( the ceremonie which you so stand for , condemning all other sites , especialle Kneeling ) doth it not in the opinion of the admonishioners , signifie rest , that is , a full finishing through Christ of all the ceremoniall law , and a perfect worke of redemption wrought , that giueth rest for euer ? But that is a childish pedagogie , saie you , not iustified by that worthy seruant of Christ , Master Cartwright . And yet , euen you his disciple , Schismatike , which giue vs here a caueat not to take sitting to signifie such arest , euen you take your sitting to be as childish a pedagogie , as significant a ceremonie , maintaining the said sitting to be a signe and token of the reioycing familiaritie , and familiar reioycing betweene Christ , and his Church ; for to this end tendeth this whole section and discourse . SECT . 7. Whether Christ sat of purpose . Schis . THat kneeling may be more soundly conuinced as a will-worship , obiections are to be answered . Pro. Conuicted hitherto you haue not , much lesse soundly conuinced Kneeling to be a wil-worship ; and therefore more soundly you cannot , yea neuer soundly shall yee conuince the same to be a wil-worshippe , though your will be good . But do your indeauour , inuent obiections , and set downe your answers , that we may see how well you can effect that which you haue in purpose . Schis . Therefore where it is supposed that Christ and his Apostles ministred and receiued Sitting but by occasion , and not of purpose , because they were Sitting before in eating the Passeouer , whereas if Christ had Sitten downe of purpose to administer the Communion , then all that is said is granted to be to some purpose . Pro. Indeed that Christ did Sit at his holy Communion , is but a supposall . There is a marginall annotation in the Geneua Bible , which speaketh thus : Their fashion was not to Sit at table , but hauing their shooes off , and cushions vnder their elbowes , leaned on their sides , as it were halfe lying . If Christ did not Sit , as these men say : and againe , if halfe lying bee not to Sit , surely it must be more then halfe a lie , without all supposals to affirme our Sauiour ( as often as you haue done ) to haue sat at the Sacred boord . Your selfe also at the first did but suppose our Sauiour to haue Sitten , when you said , He ministred Sitting , or in such a gesture as in those countries was most vsed . But without supposals , grant he did sit , and of purpose too when he administred the Communion : yet what by you hitherto hath beene said to this purpose , ought not ; sure I am will neuer be acknowledged by me to be spoken to any purpose , but idlely . What say you hereto ? Schis . The answer is short , yet full . Pro. Expresse it . Schis . Christ did sit of purpose when he ministred his last Supper . For after the Passeouer he rose , washed his disciples feete , and sate downe againe . Pro. Surely what Christ did was purposely done . The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Rursum discumbens , he lying downe againe . For Notum est ( saith Beza ) it is well knowne how men in old time ( the Iewes especially ) were wont at the table , Non sedere , sed recumbere , notto sit , but to lie , or leane themselues downe . Besides , the example you bring of our Sauior Christ is of good regard . For , as the Euangelist hath described , Christ before this holy supper , & after the Passeouer , laid aside his vpper garment , and tooke a towell , & girded himselfe . After that , he powred water into a Bason , and began to wash the disciples feete , and to wipe them with the towell wherewith he was girded . And after he had washed their feete , and had taken his garments , and was set ( or laid ) downe againe , hee said vnto them : Know you what I haue done to you , &c. If I then your Lord and maister , haue washed your feet , yee also ought towash one anothers feete . So did , and so spake our Sauiour Christ , thereby not onely mouing by his example , but also enioyning them by strong reason to do that which himselfe had done : yet is there not one among you ( the most earnest vrgers of this Sitting , and that after the example of Christ ) that either doe as our Sauiour did before hee administred this Sacrament , or regard his motion . Wherein if you doe well , you may further see , that Christ his actions are not necessarily to be followed alwayes in matters ceremoniall especially , as afore hath beene said . SECT . 8. Whether Christ prescribed a speciall gesture for the Communion . Schis . IT may be demanded , why the church is not bound to the time of Euening , aswell as to the gesture of Sitting , sith Christ obserued the one as well as the other . Pro. You hold still the Church is bound to the gesture of Sitting . But you are to bee put in minde , how this is but a meere fancie of yours . Your worthie master Cartwright dissenteth herein from you ( as otherwayes sometime he dissenteth from his well fauoured Admonitioners . ) For it is not of necessitie ( saith hee ) that wee should receiue the Communion Sitting . If otherwise the man had not erred , hee should neuer haue troubled , nor offended our Church , as like a most vnworthie Minister thereof he hath done . But , I pray you , why are we bound to the gesture of Sitting , & not bound to the time of Euening ? especially being sure that Christ administred his Sacrament in the night , but are not sure that he sate . Schis . It may bee answered , Time being a common circumstance to euerie action ( for nothing can bee done , but in some time ) the particular time is not to bee obserued , except Christ had sanctified it to the Communion , as GOD sanctified the seuenth day , on which hee rested , or ( at least ) chose it of purpose , as hee did Sitting . Pro. A certaine gesture ( say you , ) but no certaine time was chosen by Christ ; who appointing no time when , doth choose a manner how his Supper should bee ministred , viz. in your opinion , Sitting . And yet the Scripture beareth witnesse ( to nothing more plainly ) that hee instituted and celebrated his Supper in the night , choosing that speciall time for that purpose , as well as the Sitting you speake of . But if hee chose no such time ( as you would make the world beleeue ) but left the time free , and at the libertie of his people to limit ; then made hee no more choice of Sitting , then of anie other site . For hee either chose both , or neither ; and wee are no more tied to the necessarie obseruation of the one , then of the other . For hee vsing both a speciall time , and a certaine gesture , if hee chose the one hee chose both ; and if his example bee of vs necessarilie to bee followed in the gesture , it is to bee followed also in the time ; wee can no more alter the one , then wee may change the other . Schis . That followeth not . For it was vppon speciall and necessarie occasion , for the Passeouer must bee eaten before the Lords Supper could be instituted in stead thereof , and presently after Supper , the houre came that Christ was to be betraied . Pro. Be this acknowledged : what hereof ? Schis . Therefore if the Iewes transgressed not the institution of the Passeouer , by changing a gesture at the first prescribed by God , according to that their present occasion into another fitter for a time of rest , much lesse do Christians transgresse the institution of the Lords Supper , by changing the time taken by Christ vpon occasion , but not prescribed , into some fitter ( in discretion ) for the ordinarie celebration of the Lords Supper . Pro. You haue twice now said , that the Iewes changed the gesture of Standing , prescribed euen by God himself , at their eating the Passeouer : if you had once proued your saying to make it out of doubt , you had done well . Other diuines , not to be contemned , thinke cleane otherwise , namely , that the Iewes , and euen Christ himselfe kept the old custome of standing , & neuer changed the same into Sitting . Non autem dubium est ( bee some of their words ) it is without doubt , that Christ performed that ceremonie ( of eating the Passeouer ) Stando amictus , & baculum tenens : Standing , his loynes girded , and holding a staffe in his hand . But it may not bee acknowledged ( which now the second time also you say ) that their newe Sitting was fitter for a time of rest , then their old Standing , God hauing prescribed this Standing for a perpetuall memorie ( euen till the reall Passion of Christ ) of their suddaine and safe deliuerance from the most grieuous thraldome of theirs in Egypt . But did , or might the Iewes before the verie and full time was come that the said Passeouer was to take an end , alter the rite and site of eating the same , changing their Standing prescribed into Sitting , not enioynd by God , but deuised by themselues , as fitter to represent their present and future rest , then their former troubles : may not Gods people in these dayes change the site of Christs Sitting ( if he did Sit , ) which was neuer prescribed vnto Christians , into Kneeling in their discretion ? The Iewes transgressed not the institution of the Passeouer ( say you ) by changing a gesture at the first prescribed of God : and doe Christians transgresse the institution of the Supper , by changing a gesture neither first , nor last , nor at all prescribed , if practised by Christ ? And might Christians in former dayes lawfully change the time chosen by Christ , but not prescribed , into some other fitter ( in discretion ) for the ordinarie celebrating of the Lords Supper : and doe Christians now offend in changing a corporall gesture , no more enioined then was the time , into some fitter ( in discretion ) for the celebrating of the Lords Supper in a publique Church , at open publique praier , and thanksgiuing ? Haue not Christians in these indifferent matters as great power as had the Iewes , and the now liuing Christians as their forefathers ? And might both Iewes and Christians adde and alter formes of administring the Sacraments , not changing their substance ; and sinne they now which in these dayes doe vse their libertie in these things , after the example both of the Christians and Iewes ? See you not how your owne weapons doe wound your selfe ? Now among Christians who changed the time ? Schis . Probably the Primitiue Church did . Pro. You cannot then certainly say it , you doe but probably coniecture that the Primitiue Church made the change . What moueth you so to thinke ? Schis . For euery first day of the weeke ( viz. the Lords day ) the brethren came together to breake bread , that is , to minister the Communion So that either they neuer met vpon the Lords day but in the Euening , or els they celebrated the Communion at some other times . Pro. Be it that the first day , yea euerie first day of the weeke , namely , euery Lords day , the Christians came together to breake bread , that is , to minister the Communion ( which yet is not agreed vpon among the learned : ) yet that they so met euery first day in the day time , and not in the night , is but coniecturall ; yea , that they met together in the night as well as in the day to that end , the twentie of the Acts doth shew . Wherupon some doe note how nocturnall meetings are not simplie , and of themselues to be condemned . But let it be more then probable , and most certaine , that the alteration of the time of ministring the Lords Supper came in while the Apostles liued : yet did this ministring thereof in the day varie from Christ his ministring the same in the night ; and being done with good discretion , the Church thereby transgressed not the institution of Christ. So without sinne was the gesture of our Sauiour changed into Kneeling , whosoeuer were the authors thereof . Schis . But for any alteration of the gesture of Sitting , especially into Kneeling , there is not the least probabilitie . Pro. When all the world knoweth , and seeth the gesture to be altered , how can you say it is not probable that it was altered ? And though it bee not apparent , and if you will too , not probable , that the Apostles altered the gesture , and that into Kneeling : yet it is most certaine , and more then probable , that Apostolicall men , endued with the holy Spirit , were both alterers at the first , and vsers afterward of that seemely gesture . SECT . 9. Whether the prayer at the deliuerie of the bread and wine , be iustifiable . Schis . IT is further obiected , that we may Kneele in regard of prayers to be vsed by prescription of authoritie , at the deliuerie of the bread and wine , viz. The bodie of our Lord Iesus Christ , which was giuen for thee , preserue thy bodie and soule vnto eternall life : and take and eat this , &c. Pro. What is your answere ? Schis . Hereunto these answers may be returned . Pro. Which be they ? Schis . ( First ) seeing wee reiect Christ his example of Sitting for Kneeling , wee must not stand vpon what wee may doe , but humblie consider what wee must doe . Pro. Those Christians which Kneele , doe no more reiect Christ his example of Sitting , then doe you reiect it in ministring the Communion to women , priuatly , and many wayes besides , otherwise then he did . If euerie action of Christ be a necessarie iniunction binding Christians to the imitation of the same , so as they may not varie therefrom in their discretion but they sinne , that which you haue said of the Christians celebrating of the Supper in the day , deserueth the same reproofe which this Kneeling doeth , both swaruing from this example , but surely neither of them tending to Gods dishonour , nor against his will. But what incenseth your stomack against these prayers , and maketh them vnlawfull to be vsed ? Schis . If there bee not a necessarie , and a iustifiable cause both of those prayers , and of Kneeling in regard of them , doe we not presume vpon Christ his patience , in reiecting his example ? Pro. Wee reiect no example of Christ as ill , but doe some things at the Communion which hee did not , as more meete and conuenient for the times and places where wee liue , then were or his would bee : and wee haue necessarie and iustifiable causes both of our prayers made at the holy Table , and of our Kneeling in regard of them . And therefore presume we not a whit vpon the patience of Christ. Schis . What necessitie is there of those prayers , at that verie time ? seeing praiers go before , and follow after . Pro. You can shew no ill at all , either in the matter , or forme of those praiers ; & therfore not to be despised are they as you would haue them to be . Besides , at that verie time ( whatsoeuer goe afore , or follow after ) the Minister not onely prayeth for ( which is verie charitable ; ) but also putteth the Communicant in minde , both of Gods mercie towards mankind in giuing his Sonne Christ to the shamefull death of the Crosse for our redemption , and of his dutie towards God , in being thankfull for so great benefits : which are things necessarie ; but neuer more then at the verie receiuing of the signes , and pledges of Gods fauour . Schis . Againe , must wee needes Kneele at euerie bit of a prayer ? Pro. Euery bit ( as you scoffingly doe say ) and modicum of praier vnto God , ought to be offered to the heauenly Maiestie , with the worthiest gesture of submission , to whom we cannot make our praiers with reuerence too much . A greater argument of submission , or signe of reuerence is there not then kneeling . A base , beggarly , and contemptible bit of bread , and sup of wine , saith Rainolds the runnagate of the Lords Supper . The world at the last now may see , and report to what height of spirituall pride , yee Sectaries are come , when with the Papists yee scorne and deride both our holy prayers , which ye cannot disproue or amend , as bits ; and vs for kneeling euen when wee offer vp both our praiers and praises vnto our God , and that for the chiefest benefit that euer was conferred vpon mankind . Schis . Is there more necessity to obey a needlesse direction to kneele at those prayers , then to follow the example of Christ in Sitting , when wee take , eate , and drinke things required in the same sentences ? Pro. Bits of prayers ; Needlesse directions : these be your elegancies . Better ought you to thinke of our publique both praiers and orders , then to terme them beeing short , Bittes ; and the other not according to your minde , needlesse . Are these your proceedings ( Schismatikes ) both in deuotion towards God ; and in obedience toward the Church , that you scorne the one and despise the other , regard neither further ▪ then you list ? Sweete are those praiers to our inward man , which you terme bits ; & necessary those directions , which it pleaseth you to phrase , needlesse : yea so necessary , as whereas we are not bound in euery action of Christ , and all circumstances , necessarilie to follow Christ in receauing the Communion , we are bound vnder the paine of his heauie wrath , to obey these directions of God made by his lieutenants . Schis . And why must the people kneele when they heare those prayers , rather then the minister that pronounceth them ? Pro. The people when they communicate receiue the pledges of Gods loue from the ministers hand , to the comfort of their soules . The minister when hee so receaueth , and heareth such praiers , Kneeleth too , as well as doe the people . Schis . But it is a question whether those prayers be iustifiable , or no. Pro. Disprooue them if you can , why are they not iustifiable ? Schis . For , besides that by reason of them , kneeling , deuised and abused by Antichrist , doth crosse the practise of Christs , and his Apostles , and they may seeme a vaine repetition , euen the adding of them to the wordes of institution , is contrary to the minde of Christ. Pro. You haue strange thoughts both of our Kneeling , and prayers at the Communion for our said Kneeling , and of our Kneeling for the said Prayers sake . Kneeling , say you , was deuised and abused by Antichrist . But you cannot prooue our Kneeling by Antichrist to be either deuised , or abused . Antichrist , and Antichristians they doe kneele , but it is at their Masse , and other prayers , both vngodly and superstitious : our kneeling at the Communion neither did hee deuise , nor doth abuse ; and if he were the deuiser of the same , yet vse wee that gesture well , and to Gods glorie , which hee deuised , or his members abuse vnto idolatrie . Againe , Kneeling doth crosse the practise of Christ ( say you ) and his Apostles : which is also vntrue . For well may it differ , as doe all formes of administring the holy suppervsed in the Church , one way or other , from the practise of Christ , but in nothing doth it crosse , or contrarie the same ; or if it doe , shew wherein that we may see the fault , and amend it . And though wee kneeled not : yet ( in your opinion ) should we crosse the practise of Christ , and his Apostles , euen for those prayers of ours . Which if you speake as you thinke , hereafter condemne vs not for bending our knees ( as very bitterlie you haue done , but as vniustly ) but blame vs for lending our eares attentiuely vnto the prayers vttered when we receiue ; yea , blame vs for saying those prayers , or Amen vnto them . These prayers of ours you condemne as wicked , first , because there may seeme a vaine repetition , next , for that the adding of them to the words of institution , is contrarie to the minde of Christ , wherein you plainely do manifest your detestation of the prayers , but shew no word in them for all that , sauoring of impietie and error . They seeme , nay , they may seeme ( say you ) a vaine repetition . What they seeme in your eyes , nay what they seeme not , but may seeme , is not materiall : if they seemed so , you would shew it ; if they were a vaine repetition , you would say , and prooue it . Your manner is not to extenuate faultes , but to aggrauate offenses ; yea to make faultes where there be none , as in all your discourse hitherto you haue done nothing els . Finally , bee all additions to the wordes of institution contrary to the mind of Christ ? This conference of ours hath shewne , how both vnto the Passeouer , both words , and things were ; and vnto the Lords Supper , first a Supper , euen a Loue feast , and at the same Loue feast , holy Kisses ( ceremonies most elegant , and significant ) were added : and yet neither these , nor any other additions to this houre were euer deemed ( but onely of you Schismatikes ) contrary to the mind of Christ , howsoeuer crossing his practise . These additions of ours adde nothing to the substance , but onely to the forme of ministring Gods Sacraments ; and therefore not vnlawfull , nor contrary to the minde of Christ. But shew , how is the addition of these words contrary to his mind ? Schis . For hee did first blesse or pray , and after gaue the Elements in a Sacramentall forme of words , without any addition , saying , Take , eate , &c. which order of administration , and forme of words , Matthew , Marke , Luke , and Paul , doe so constantly , precisely , and sincerely relate , that any may perceiue the meaning of the Spirit to bee , That the Sacramentall forme of words ought to be obserued without any addition ; and the rather because Paul beginneth his relation thus : I haue receiued of the Lord that which I haue also deliuered , &c. Pro. We stand against the Papists , wee stand likewise against you Schismatikes , that in the ministration of the holy Supper , we keepe vs most precisely to the institution of Christ ; neither shall you , nor they euer proue that wee swarue therefrom . There be actions to be done of Pastors , after the example of Christ ; there be actions of the people , after the example of the Disciples ; there be things necessary , there be accessory ; there be substantiall , and vnmutable , there be accidentall , and changeable . After the example of Christ , Pastors are to blesse the bread and wine by calling on the Name of God , and opening the institution with prayers ; and to breake the bread which is to be eaten , and the cuppe which is to bee drunke , and to deliuer both the bread and wine into the peoples hands with thankesgiuing . On the other side , it is the part of the flocke to examine themselues , 1. To trie both their knowledge , as also their faith and repentance ; to declare the Lords death , that is , by a true faith to assent vnto his word and institution : last of all , to eate the bread taken from the ministers hand , and to drink the wine with thanksgiuing . This was Pauls and the Apostle liturgie , saieth Beza : and is it not the liturgie of our Church at the administration of the Communion ? The taking of bread is necessary ( we take it ; ) thankesgiuing , that is , the sacrifice Eucharisticall is necessarie ( wee are thankefull ; ) the breaking of bread is necessary ( wee breake it ; ) the distribution ( of bread and wine ) is necessary ( we distribute them ; ) and that it be giuen only to the Disciples of Christ it is necessary ( we giue the bread and wine vnto none but Christians . ) For all these things pertaine vnto the substance of the Supper , saith Zanchie . Now what of these necessary things either want we , or doe we not in our Church ? If any thing we adde , it is but for the better setting foth of the Sacrament , and stirring vp of good affections : which may be done very well , without offence to God , after the example of Gods people , Iewes and Christians , as afore more than once hath beene declared . Hence Master Caluin : so much ( saith hee ) as concerneth the outward forme of doing ( or ministring the Sacrament ) whether the faithfull receiue it ( viz. the bread ) in their hand , or not ; whether they diuide it , or euery one eate that which is giuen him ; whether they put the cup in the hand of the Deacon , or deliuer it to the next : whether the bread bee leauened , or vnleauened : whether the wine bee red , or whit ; I might adde , whether wee sit or kneele ; whether our payers , and thankesgiuings bee long , or short ( according to the times , and occasions ) whether we vse prayers , or no , at the deliuerie , and receiuing the elements ) it maketh no matter . These things bee indifferent ( saith Caluin ) and left at the the libertie of the Church . Whereas therefore you say , that the very Sacramentall forme of wordes ought preciselie to bee obserued without any addition ( I say , not to the sense , and substance of matter , but to the very words ) as if keeping vs to the same sense wee vse other words , or more words , or in another forme , though to the same holy end , and purpose ) were vnlawfull , and an adding vnto Christ his institution , and so a sinne liable to the heauie curse of God , is doctrine strange , hithereto not witnessed by the Churches of God. Schis . It may seeme to bee against religion and reason , that to a Sacramentall forme of speech , wherein the minister should only supplie the person of Christ , there should be added a Prayer , as in the name of the Church . This confusion is fitter for Babylon , than for Sion . Pro. That Christ said , Take , eate , this is my Body , the Scripture doth manifest : but either that Christ vsed no more words , tending to prayer , thankesgiuing , exhortation , or instruction , or tied his ministers to those verie , and onely wordes , no scripture doth shew , no writter saith , but your selfe : neither doth it seeme that any sound religion , and little reason is in him , that so saith , being fitter to come from one of the brattes of Babylon , than from any childe of Sion . Schis . Why is not a short prayer , after other going before , as well ioyned to the Sacramentall forme of Baptisme , viz. N. I. baptize thee in the name of the Father ? &c. Pro. The forme of Baptisme is but short , the prayers , and other good speeches , complementing the same both going before , and following after , ( set downe in the wisedome of the Church , without any speciall commandement of God ) are neither few , nor confused , and hitherto vnreprooued , for ought I could euer yet heare : which may teach you not cynicallie to barke against formes and fashions of administring Gods Sacraments , when the matter vttered , and vsed , is good , godly , and iustifiable . Schis . If then this addition of prayer to the sacramentall forme of words bee not of faith , how can wee , with faith , and a good conscience , confirme or allow the same with our kneeling ? Pro. But if this addition to the sacramentall forme of words , bee no addition to the substance of the sacrament , but onely in the Churches discretion added for the greater glorie of God , and comfort of the receiuers , then hath it Gods words for the warrant thereof , and may be well vttered , and reuerently heard , and assented vnto euen on our bended knees . And so if there be no fault in our kneeling , but because of those praiers , Kneeling cannot bee faultie , because the praiers be iustified . SECT . 10. Whether Kneeling at the Communion be a gesture indifferent . Schis . LAstly , for iustifying of Kneeling it is affirmed , that it is indifferent whether wee Sit , Stand , or Kneele , seeing Christ did Sit , when he did eate the Passeouer , whereas God commanded the children of Israel in Egypt to eate the Passeouer Standing , and some reformed Churches receiue Standing . Therefore the King may appoint kneeling as the most reuerend gesture , and best beseeming so holy an action . Pro. We deeme kneeling to be a corporall site of it selfe indifferent , not because Christ did sit , when hee should haue stood , eating the Passeouer . ( For hee did Stand , according to the first institution , and not Sitte : ) but beecause it is of the nature euen of Sitting , and Standing , which I thinke your selfe will not denie to be sites indifferent . Besides , your selfe haue acknowledged that Kneeling hath beene abused as were the Loue Feasts ; and therefore might afore bee well vsed as things indifferent may . Againe , you haue lately giuen vs to note , how kneeling of it selfe is not euill , and so to be taken and counted , but because it is vsed at certaine prayers , which in your conceit are euill , at least not iustifiable . Therefore indifferent . Lastly , remember you not how you said of Kneeling , that it is the most solemne signe of reuerence ; and a signe of the greatest submission ? Therefore not simply euill , and to be condemned . Nay , when you say this of Kneeling , why may not the King appoint the most solemne signe of reuerence , the signe of the greatest submission , or ( as you now say , whether in earnest , or sport , I waigh not ( the most reuerend gesture ( for so is it ) and best beseeming so holy an action , for the Lords Supper ? Schis . For answere whereunto , howsoeuer that which is alreadie said , may suffice , yet it may be further considered , that though it be admitted , that it is indifferent to Sitte , or to Stand : yet doth it not follow , that Kneeling is indifferent . Pro. Doe you but admitte Sitting and Standing to bee indifferent ? are they so but by way of Concession ? And though you grant Standing and Sitting to bee so , yet doeth it not follow that Kneeling is of the same nature indifferent ? what reason haue you that it is not ? Schis . For Sitting is the example , and Standing is a gesture sometimes vsed in extraordinary eating , ( and in the obiection ) it is said to be prescribed at a Sacramentall Feast . Pro. Leaning and lying may shew vs how Christ ministred his Supper . Sitting is none example . For hee sat not , if Beza , if Vilerius , if the vulgar Geneua annotation afore cited , say true . And if , because standing in some Churches is prescribed at the sacramentall feast , it is to be esteemed indifferent , then is kneeling so to be deemed , because the most and best reformed Churches appoint kneeling to be the seemliest gesture to be vsed at the sacrament . What haue you more to say ? Schis . Againe , it doth not follow , that because Christ vsed a gesture fitter for eating in his time , in stead of a gesture prescribed vpon occasion , it is therefore lawfull to vse a gesture nothing answerable to eating , and that taken out of the synagogue of Antichrist ( as though the word of God came out of it , or to it onely ) instead of a gesture most answerable to eating , and purposely vsed by Christ at the institution of the Sacrament . Pro. Will you not leaue charging of Christ with violating and breaking of Gods ordinance by vsing a gesture not fitter for eating in his time ; refusing a gesture prescribed vpon occasion , in Gods eyes fittest for the Iewish Church ? Which thing though our Sauiour neither might , nor would doe : yet is it free for vs Christians and all Churches , to vse such gestures at the Communion , as are fittest for the daies and countries , wherein , and where wee liue . England and many other Churches purged from the superstition of Poperie , haue made choice of Kneeling ( a site though not answerable to our common eating ( neither is it necessarie it should be ) yet seemliest in our eies for our Eucharisticall , Ecclesiasticall , heauenlie , and spirituall repast with Christ , and his members . Which Site or gesture , though Antichrist abuse , and Christ that wee read , vsed not yet is it not therefore vnlawfull , except it can bee shewne , that either Christ did forbed it , or commaund another ; or that Christians eithermay not at all , or cannot vse that well , which in the synagogue of Antichrist hath beene abused . Schism . So that notwithstanding all that is said for Kneeling , his Maiestie ( vpon whom the burthen as of this gesture : so of other ceremonies is laide ) may remember , that Hezekiah appointed Leuites in the house of the Lord with Cymbals , &c. according to the commaundement of Dauid , and Gad the Kinges Seer , and Nathan the Prophet , for the commandement was by the hand of the Lord , and by the hand of his Prophets . Pro. Whatsoeuer you haue said , yet haue you not hitherto prooued , the Kneeling in question to be vnlawfull ; and therefore cannot conclude the same to bee not indifferent , nor to bee enioyned by our King. As for his Maiestie , like a worthie Hezekiah , hee hath appointed Leuites in the houses of the Lord , who doe performe their dueties together both at publique prayer , hearing of Gods word , ministring , and communicating in the Sacraments , according to the commaundement of blessed Elizabeth , and the aduice of her Seers , the Prelates and Clergie of the Realme , and all correspondent vnto the reuealed will and Counsell of God. Sch. Withal , his highnes is to consider , if kneeling were the most conuenient gesture , & best beseeming the holy comunion , our Lord and Master would not haue Sitten downe of purpose at his last supper . Pro. Your selfe haue acknowledged this Kneeling to be the most solemne signe of reuerence , which what it doeth differ from the most reuerend gesture , hee is sharpe sighted that can discerne , and so best beseeming the holy Communion in our iudgement , and country . Howsoeuer our Lord and Master ministred this his Supper , he ministred the same in most decent , orderly , and reuerend manner , yet not binding vs to his example , as knowing that is comely in one Country , which is not so in another ; and meete for the time wherein hee liued , and instituted the Sacrament , which though lawfull , is not so conuenient for after times and all places where his Church , or part thereof should reside . When Christ therefore in these things hath left vs free , let no man bring vs into a new bondage . Schis . And ( let his Maiesty remember and consider ) that Ahaz was deceiued in deeming the Altar at Damascus more honourable for Gods seruice , then the Altar of Lord. Pro. When you prooue that God hath appointed the site of Sitting to bee the onely gesture for the receiuing of the Communion in his Church , as Altars were prescribed by God for his worshippe at Ierusalem ; and that the site of Kneeling at the said Communion is as vnlawfull , as were the Altars at Ierusalem , made after the fashion of the Altar at Damascus ; and lastly that wee in the Church of England commit Idolatrie by our Kneeling , as did the Iewes vpon their new made Altars , then let both King Iames bee taken for an Ahaz , and his loyall and obedient Subiects for Idolaters : in the space you are to bee taken for an egregious deprauer both of his sacred Maiestie , and of the Church of God vnder his Empire and Gouernement SECT . 11. Whether Kneeling at the Communion as much is to be abhorred , as the worshipping of Images . Schis . I Haue said that which may be sufficient to a man reasonable , and not contentious against the institution of Kneeling for supposed reuerence in regard of God. Pro. You haue said a great deale more then enough to the same purpose ; but no whit for the satisfaction of any indifferent and reasonable man , studious of the Churches quiet , and desirous of the truth . Schis . It remaineth that somewhat be said against the institution of kneeling , for reuerence in regard of bread and wine ; which neede not be much . Pro. Whatsoeuer you shall say , it is but too much in a needelesse contention . You haue beene told , that wee Kneele not , neither bee to Kneele in regard of bread and wine . Schis . Verily no sound Protestant of any knowledge will affirme it , but rather presently consider , that if kneeling be instituted for reuerence in regard of bread and wine , it must be either because they represent the body and blood of Christ , though remaining bread and wine touching their substance . And then for like reason , we may worship the crucifixe , and image of God , as the Papistes doe . Pro. True. Schis . Or this reuerence is done to bread and wine , because Christ is reallie , bodily , and locally , though inuisiblie present in them , either by transubstantiation , according to the mind of the Papists : or of consubstantiation , according to the heresie of the Lutherans . Pro. The Church of England , and members of the same , haue in equall detestation both of the Transubstantion of the Papists , and the Consubstantiation of the Lutherans . Schis . Then it must needs follow that if wee abiure these heresies of Papists , and Lutherans , we must also abhor idolatrous and superstitious Kneeling , their daughter and Nurse . Pro. Wee abhorre idolatrous and superstitious kneeling from our hearts , but not kneeling . Our kneeling is neither superstitious , nor idolatrous . Schis . We neuer heard of kneeling before transubstantiation was hatched in the sygnagoue of Antichrist : so that immediatly after Pope Innocent decreed transubstantiation , Pope Honorius decreed kneeling . Therefore if Harding doth graunt , that it is not well to kneele , but in regard of a real , and bodilie presence , a sound Protestant should infer , But I detest your reall presence : Therefore Iabhorre your idolatrous kneeling . Pro. We are to regard not so much who ordained kneeling at the first , or when it was established , and why : as who commands it now , and the vse thereof , which we take to be verie good , profitable , and necessarie . What though Harding doth say , that wee doe not well to kneele , but in regard of a reall , and bodilie presence : doe wee therefore ill which kneele , hauing no such regard ? And though you tell vs a thousand times wee doe ill in kneeling , because the Papists in kneeling doe adore the the bread , and wine : doe wee therefore ill , which abhorre the Papists both doctrine , and adoration ? Therefore whereas Harding doth grant , that it is not well to kneele , but in regard of a real , and bodily presence : and yee , Schismatikes , doe say , and maintaine , that wee doe ill to kneele , not because wee doe , but for that the Papists ( in regard of a certaine perswasion they haue of a bodily , and real presence ) doe adore Bread , and wine : wee hold both them and you to bee much out of the way ; them for condemning our kneeling , because it is not in adoration of bread and wine ; you , for condemning our said Kneeling , which is without all regard of such adoration . SECT . 12. Whether kneeling at the holy Communion bee a shew of euill , and the greatest scandall . Schis . WE are to abhorre kneeling . Pro. What , all kneeling ? Schis . I meane kneeling at the Lords Supper ; as in my proposition is expressed . Pro. Why so ? For hitherto haue you giuen no sufficient , and satisfying reason , why wee should abhorre it . Schis . Because we abhorre the heresies of worshipping of Images , Transubstantiation , and Consubstantiation . Pro. Though the heresies of worshipping Images , Transubstantiation and Consubstantiation be detestable : yet is not our Kneeling to be abhorred , vnlesse you can proue vs guilty of those heresies , or the like , which we abhorre , no men more . Our gesture of Kneeling cannot be ill , when our doctrine is good ; as the same gesture could not be good , if our doctrine were vnsound , and sauor of those heresies ; which you cannot truely say it doth . You haue afore beene told , that the gesture of it selfe is neither good nor euill , but to bee esteemed according to the doctrine which they professe , and hold , that vse it ; a site , as we vse it in the Church of England , verie comely , and commendable : a gesture as Papists abuse it , most horrable . Schis . Not in respect of those heresies onely , but also because it is the shew of the greatest euils that euer were , it is to be abhorred . Pro. Those euils would be shewen . Schis . It carieth a shew first of Idolatrie , in worshipping a God made of a piece of bread . Pro. Artolatrie is the euill of the Romish Church : there is neither that euill , nor a shew thereof among vs , who acknowledge no breaden God , much lesse giue any shew of adoration vnto bread and wine . The shew of such euils wee condemne ; euen as the euill it selfe wee abhorre . You haue bin answered againe , and againe , that our adoration in Kneeling is to our God in heauen , not to his creatures on earth , nor to Christ in them , or transubstantiated into them : which because wee do not , the Papists afore mentioned , viz. Harding would not haue vs to Kneele , because we adore not what they doe , which did you conscionably remember , would remoue this vncharitable suspition out of your head , that our Kneeling carrieth a shew of Artolatrie , grosse Idolatry . This therefore is but an vniust surmize of yours . What is the next euill , euen the great euill , that it beareth a shew of ? S. Euen our communion with Antichrist rather than with Christ. P. To communicate with Antichrist , is not reuerently and religiously to kneele at the holy Communion ; but to communicate in the doctrine , and superstitious worship professed , and vsed in the Church of Rome . Herein wee communicate not with the Papists ; nor they with vs. They say that our Protestants are Amalakites , and Heretikes ; our doctrine , heresie ; and that they which so cal it , and that in the worst part that can be , and in the worst sence that euer was , doth rightly and iustly ; and that we are Paganis & Turcis deteriores , worser then Turkes and Pagans . We said of them , that their religion is rebellion ; their faith is faction ; their doctrine , false , and erronious ; their seruing of God , superstitious and idolatrous ; all their doctrine , and worship , blasphemous , and derogatorie in an high degree to the glory of God. Hence haue they separated themselues from vs , and our Churches , by open recusancie ; and wee haue departed from them , and their offices , which they call Apostacie , and vs Schismatickes for so doing . These things were they duly considered as they ought seriously , me thinkes it should be far from the thought of any man ( professing the same doctrine with vs , and detesting the religion of the synagogue of Rome ) to imagine , that we in kneeling doe communicate with that whorish Church , who are not so seuered in doctrine , and worship , as for our worshipping of God , and doctrine , without all hope of atonement , or reconciliation , separated in body , but in affections much more . This notwithstanding , were their doctrine and worship as good , as the signes of their deuotion , commendable , whom we do communicate withall in a dumbe ceremony , and in different ( if to kneele at our chiefest prayers , and praisings of God , bee a communicating with the Church of Rome ) wee would also most willingly communicate withall in their worship and doctrine . And we wish and pray , that as we conuert some of their vsages to God his glory : so they may be conuerted vnto the same doctrine , and worship among vs , that with our heart , and forme aswell of doctrine and worship , as ceremonies , wee may glorifie God together in this world . In the meane while wee shall , and as much doe dislike your sitting ( who are like vs in the maine points of doctrine , ) as we like of their kneeling ( in it one nature considered ) who are most vnlike vs in doctrine , and the true worship of God. For we hold it better to come neere the superstitious Papists ( who make showes of great deuotion at Kneeling ) ; than to prophane persons in sitting at the communion ( a signe of no deuotion , or of very smal ) especially in these dayes , wherein wee are to feare more , the ouerflowing of Atheisme , then th' encrease of superstitiō . When wee haue no communion with Antichrist in Idolatrie and false doctrine ; why should you refuse to cōmunicate with vs Christians , because of our kneeling ? S. It was the greatest scandal that euer was , or can be . P. Kneeling , no not at the communion , is not any scandall in our Church ; sitting is . And if Kneeling bee , it is a scandall taken , not giuen : but your sitting is a scandall both giuen and taken ; and therefore the greatest scandall , whereas the other is none at all . But seeing you haue sayd it , show why kneeling is the greatest scandall that euer was , or can be ? S. It is so in regard of those euils it doth occasionally teach , or confirme . P. If our doctrine ( as it doth not ) teacheth no such euils , and heresies , Kneeling of it selfe doth not so much as occasionably teach or confirme them . But our doctrine is most pure , and sound , no Papist can shew ; no Schismatick will say ; no aduersary what-so-euer shall euer proue the contrary . You are answered for this point ; haue you no other thing to say , why our Kneeling is so scandalous , yea the greatest scandall that euer was , or can be ? S. Yes , it is so also in regard of multitudes ( indeed the most part of the people ) either not sufficiently instructed in the right vnderstanding and vse of the Sacraments , and therefore carried with a blind zeale , learned by tradition ; or corrupted ( more or lesse ) with the leauen of Popery . P. We are sure , and all the world will witnesse , that Puritas doctrinae viget in Anglia , true religion flourisheth in England , & the people at no time was euer so diligently and soundly taught , both what to beleeue , & how to liue , as they are at this day , and for these many yeeres together haue beene in our Church . If multitudes not-with-standing remaine yet blind , and ignorant , it is the fault either of their owne dulnesse , that cannot ; or negligence that will not ; or sinnes , that they shall not profit by the word . The care of their gouernors hath beene great and singular , that they might grow vp and increase in all godly knowledge and affections , especially in the Sacrament . Therefore if any , or many , either be not sufficiently instructed in the right vnderstanding and vse of the Sacraments ; or be corrupted ( more or lesse ) with the leauen of Popery , what is all this to the church of England , which both desireth and ordereth ( so farre as in her is ) that all may be instructed , & that sufficiently in the right vnderstanding , and vse of the Sacraments ; and also both teacheth the doctrine of Christ very substantially , and administreth the Sacraments , most sincerely ? Lay not the faults , and corruptions of the multitude vpon the Church of England , and her lawes . S. The vulgar people , for a great part , in regarde of their weakenesse , are endangered by this gesture , either groslie to commit the idolatry of Papists , or to haue a superstitious estimation of the outward elements . P. The vulgar people would neuer haue those thoughts did not either our aduersaries the Papists , poison them with Popish conceits ( cleane contrary to the purport & meaning of the church of England ) ; or you Schismatikes enforme them , that we either commit Idolatry , or make show that we so do , by our Kneeling : but all of you most falsly and slanderously . The gesture as it is appointed , doth endanger them no whit , but it is partly the Papists suggestions , that they must not Kneele , vnlesse they doe adore the Sacrament ( which yet are the signes of the most ignorant among them ) ; and partly our schismaticall whisperings , that the people do adore , or make show of adoring bread and wine when they do Kneele , that doth endanger the people , and trouble vs all , making the multitude for a great part , eyther open Recusants , because they may not adore ; or dangerous sectaries , in that they will not Kneele , which they thinke to be idolatrous adoration . S. The rather ( encline the people to Popery ) because by the 21. Canon it is prouided , that no bread and wine newly brought , shall be vsed , but first the words of Institution shall bee rehearsed , when the said bread and wine be present vpon the Communion table . As if the words were incantations , and the table like an Altar which sanctifieth the sacrifice . P. Kinde and naturall children will lesson , and extenuate their mothers fault , but neuer aggrauate her offences , much lesse raise slanders of her when shee deserues none . Yee are most vnkinde to your Mother , the church of England , which hath conceiued , and tenderly fed you with the food of Gods word , and refreshed you with the heauenly comforts of his Sacraments . This our mother and the holy Sacrament will haue vs put in minde , both who is the author of those holy mysteries ; and why they are instituted , and all to raise vp in vs a more reuerend respect of those sacred signes , when shee doth nothing but well , and to our singular good , shall we vnkindly turne her good directions , and instructions into euill , and say she is faultie , when she deserueth praise ? shee would haue vs to approach vnto the holy Supper , as to an heauenly banquet ; you belike would haue vs thether to repaire as vnto a common feast . Is shee that inspireth vs with diuine thoughts , or you rather which receiue , or would haue vs to resort vnto the supper , as vnto a common feast ; shee enioying the diuine words of institution , you leauing them quite out as if we were but at a ciuill , and homely dinner or supper , faultie ? And what herein doth she contrary to Gods word ? or differing from the example of Christ , who took bread , and wine , and before hee distributed them , or his Disciples did eate , gaue thanks , and shewed what they signified , and why instituted ? Tell what in the words of our booke , is erronious ? What in the forme superstitious ? If you cannot be ashamed to tearme such diuine wordes Incantations , which are holy instructions , ministring necessary and diuine meditations vnto our selues , and making the table , yea our Altar , ( and all there-vppon ) most holy vnto the Lord , without which , or the like , they differ not from things common , and prophane tables . Your words be reproachfull both to the holy , and to the Church of England . S. May not this promise seeme ( at least to the simple ) to make way at least to the Popish consecration ? P. You would belike haue vs blindely to come , and take the Sacrament , as we do our ordinary food ; or if we vse any words , though neuer so heauenly we do Popishly consecrate , in your opinion . The words and prayers vttered do make the bread , & wine , holy , which before were common : This is consecration , we acknowledge , yet not Popish but Christian S. How grieuous a sin it is to scandalize the weak , may appeare by the words of Christ , Viz : who-soeuer shall offend one of these little ones , it were better for him , that a mill-stone were hanged about his necke , and that hee were drowned in the depth of the Sea. P. Our sauiour speaketh against giuing offence by open breach of Gods holy commandements or any of them . If you can shew any precept of God either by the Churches enioyning vs to kneele ; or by our kneeling violated , then you may iustly conclude vs to be subiect to the mentioned cursse . If you cannot , whosoeuer is or be offended , weake or strong , their offence rashly is assumed , not giuen ; and they be more to feare the wrath of God , for being offended without cause , then wee for kneeling , hauing no word of God to the contrary . S. Saint Paule likewise doth say , if meat offend my brother , I will eate no flesh while the world standeth that I may not offend my brother . P. The like are you , and I , and all true Christians to say , touching all things in our power to do , or leaue vndone : but when by authority we are directed ( as at the receiuing of the Sacramaent we are ) then are we not for offending of others ( pretending them-selues to be weake ) to leaue that vndone , which wee are inioyned to performe . Disobedience is as the sin of witch-craft , offensiue to all good mindes : obedience vnto lawfull Iniunctions , may be offensiue either to some weake , or wicked persons , but neuer-the-lesse to be yeelded ( except God say to the contrary ) without scruple of conscience . S. What an offence , or scandall is , the Apostle sheweth in the same chap. viz. The occasiō of falling to the weake . P. As how ? S. The particular offence he speaketh of is this : Notwithstanding the Ghospell was preached at conuenient time , and that by the Apostles : yet many wanted knowledge , & euen vnto that time , did eate as a thing sacrifised vnto an Idol : of whome if any should see a man indued with knowledge sit at table in the Idolls Temple , his weake consciences might occasinatly be emboldened to eate those things which are sacrificed to Idols . P. This instance of yours is to be regarded . The Apostle speaketh of Idolatries , or meates not consecrated , but euen sacrificed vnto Idols . This meate so abused , the Apostle condemneth not , as vnlawfull to bee eaten of Christians . But hee blameth those Christians who in the Idols temple among Idolaters did eate the same meate , to the offence of all Christians , especially of the weake . Now be it that Kneeling ( as the meate sacrificed vnto Idols ) hath beene abused of Papists : yet as meate so sacrificed might bee both sold in the market , and bought , and eaten of Christians priuately , or without offence : so the gesture of Kneeling , abused by Idolaters may be well vsed of Christians . Which may show how farre you Schismatickes are out of the way of truth , and from the minde of the first and primitiue Christians ; who thinke that nothing eyther deuised , or abused by Papists , may or can bee well vsed in reformed Churches ; and therefore doe vtterly condemne among other things , this our Kneeling . But if you finde vs to kneele in the idols temple offending thereby the weake , and making them to fall , and confirming of Idolaters , then deserue wee the blame which those temporizers at Corinth deseruedly did incurre . But this you charge vs not withall , vnlesse you thinke our Temples to bee Idols houses , and all communicants to be idolaters . Besides , it was free for Christians to eate , or not to eate those meates , so it were not with offence to the weake : but it is not free for vs of the Church of England , to Kneele , or not to Kneele at the holy Communion . For whether we please the weake , or offend them , we are necessarily to kneele : otherwise , if we kneele not , wee may please the weake you speake of , but shall offend our gouernors , and peaceable men , whom we ought to please : and if we Kneele , wee shall offend the weake , but please others , whome we are more to regarde . In this case therefore wherein wee cannot choose but offend some or other , wee choose rather to offend the weake then the strong ; priuate then publick persons ; a few , than an whole state ; yea ; wee choose rather to doe our duties conscionably , then to offend ; for we offend not in obeying lawfull directions ; but they offend , whosoeuer they be , which take offence afore it is giuen . S. If Saul would neuer eate flesh , rather then he would offend in this case , because in so doing , hee should sinne against Christ ; how dare a Christian hauing knowledge , Kneele in the presence of any , who for want of knowledge , receiues superstitiouslie ? P. In his case ( not in this case about Kneeling ) Paul would not offend . This case of ours , is not Pauls case . For touching meates Paul was at liberty to eate , or not to eate ; neither God , nor by his authority , man hauing forbidden meate , or any kinde of meate ▪ but lawfull power hath imposed this order of Kneeling vpon our shoulders : whereas he therefore was free , we are not . Where orders well were established , who euer was more pliant to obserue them ? who a greater aduersarie to those which would not obey , and fulfill them , then this Apostle Paul , without respect of any seeming to bee weake ? In this case , where orders bee set downe for the well ordering of Christians , said he euer he would neuer keep them , then thereby offend the weake ? Nay , he both prescribed orders to be kept , not to bee contemned ; and reproued them which would not keepe them , but were contentious . Therefore not after the example onely of the Apostle , but according to the commandemēt also of God , we may yeeld obedience to the higher powers , and their lawfull Impositions , about matters in their owne nature ( till they bee either prescribed , or prohibited ) indifferent : such is our Kneeling at the holy Table , where in charitie we are to thinke none superstitiously doe receiue ; and if some do , it is their priuate offence , no publike fault of the whole Church . Furthermore , when you grant that some persons very religiously receiue , when others superstitiously doe so : see you not how with one , and the same breath , you graunt the said Kneeling to bee a gesture indifferent ( which before you denied ) abused by some , well vsed , and without sinne by others : Which ouer-throweth vtterly your assertion , namely that Kneeling in the very act of receiuing the Sacramentall Bread and wine in the holy communion cannot be without sinne . Say not then hence forward how dare a Christian man hauing knowledge kneele in the presence of any , who for want of knowledge receiue superstitiously ? for such a Christian dare kneele , & hauing good warrant for his so doing , may work much good thereby his exemplary Kneeling teaching both the weake to cast away their vncharitable , and rash supitions of their neighbours , and bretherē for Kneeling ( who doubt lesse , if by none ouert act or speech they declare the contrary ( receiue religiously ) ; & superstitious Communicants ( if any such repaire vnto the Communion ) to conuert their Kneeling vnto the glory of God , which others ( whome through ignorāce & infirmity they do fauor but too much ) do superstitiously , & idolatrously abuse in th' Romish sinagogue . S. Of which sort of superstitious receiuers , seeing ther bee so many euen vntill this houre , and euer likely to be , that wee know not when and where to Communicate without some such , either old or young : It followeth that if sitting at the Table in the holy Temple , could not bee without sinne in the Apostles time , so Kneeling cannot bee without sinne in these dayes , when the number of the faithfull teachers bee much decreased , but of Papists much increased , & by our Kneeling much confirmed in their bread worship . P. Conceiue better of the Communicants of our Church , then that the number of them which superstitiously do receiue , should bee so great , least the same measure be ministred to you , Schismatikes , which you offer to others , & men likewise take offence at your sitting , as at a gesture in our churches very vnseemely & signe of no rightly deuout , & religious , but prophane persons ; the number of which more apparently doth increase , then doth the number of superstitious Communicāts . And so surmises being had by some that such & such be superstitious , because they Kneele ; others be vain & prophane for that they sit ; & weakenes of mind on either & both sides alledged for their Recusancie to ioyne either with those superstitions , or these prophane ; yea with them which bee neither prophane , nor superstitous , the vnion of our Churche by this new Recusancie and vterly refusing the Communion , be dissolued and broken . But did none giue offence to weake consciences by their sitting , as you say ( though you name no man ) many doe by Kneeling : yet doth it not follow , that because Christians could not sit lawfully at table in the Idols temple and sinne not , therefore none can without sinne kneele in our churches , and at the holy Communion . For our churches bee not Idols temples ; our Tables in them not Idols tables ; our communicants , not the worst of them , no not so much as in show ( but onely by surmise , and vnbrotherly suspitions ) superstitions . If you thinke the contrary , great is your sinne , and heauie the accompt you shall make for so thinking . That teachers , especially faithfull teachers decrease , I hope not , sure I am is not so notorious as that Papists do encrease , and the encreasing of these to bee the diminution of the superstitions you speake of . But that being encreased , they are confirmed , yea much confirmed in their bread-worship , by our Kneeling , is soone said , but not prooued , nor will euer be iustified . S. If his Maiesties iudgement bee sound that the surplice is not to be worne , if Heathenish men were conuersant among vs , who thereby might take occasion to bee strengthned in their Paganisme : shall we by our corrupt practise of Kneeling , strengthen the Papists , who swarme among vs , in their idolatry ? R. Wee doubt not of the soundnesse and sinceritie of our Kings iudgement . Hee conceiueth better of Papists , though they bee too bad , then of Heathens and Pagans . And therefore albeit hee would not suffer the Surplice to bee worne , if Heathenish men were conuersant among vs , least they should be strengthened in their Paganisme ; yet doth hee not onely suffer but enioyne the said Surplice to bee worne of the holy Ministers , albeit Papists do swarme in this kingdome . Thereby not strengthening them as by a Popish relique in their Poperie , but letting them , and all men see that hee condemneth nothing in vse among them , that may bee well vsed . And yet had you marked what followeth ( proceeding from the soundnesse , and profoundnesse of his most excellent iugdement , ) you might haue seene that his Highnesse vtterly condemneth not all the doctrine , and ceremonies in the Church of Rome taught , and vsed , but those ceremonies onely , and doctrines , which are corrupt , sauoring of error , and superstition , not of the puritie and veritie of the primitiue Christians . There should you read and perceiue his constant and resolute opinion to bee , that no Church ought further to separate it selfe from the church of Rome either in doctrine , or ceremonie , than shee hath departed from her selfe , when she was in her flourishing and best estate , and from Christ , her Lord and head . Among which corruptions his Maiesty neuer counted either the surplice , by you mentioned ; or the Kneeling betweene vs controuerted , to be . But whatsoeuer corruptions haue bin either in Kneeling , or the surplice : yet the said corruptions being taken away , and these appointed , now reformed to the seruice of God : with what face can you call either our practise in kneeling to bee corrupt ; or the Papists , swarming among vs , to be confirmed in their bread worship by our kneeling which is nothing Popish ? S. If the State doth well , in ordering the Sacrament to be administred in vsuall bread , to tale away superstition , whereas Christ did by occasion , minister in vnleauened bread ; shall not we do ill , in teaching , or confirming superstition by kneeling , whereas Christ did of purpose minister sitting ? P. Doth the State well in changing the bread ? speake Schismatick , for your words are equiuocal ? If wel ( therein yet varying from the purpose of Christ ) then may you see the weakenesse of your fourth argument afore alledged , binding vs necessarily to the example of Christ , as to a Persian law , which may not be broken . For he ministred with vnleauened , & we solemnize the Supper with bread vsuall , and leauened , and yet in so doing sinne not . The same State which changed vnleauened into vsual , and bread leauened , in place of your pretended sitting , hath appointed Kneeling at the Communion : changing the site by the same authority , which she did the bread , thereby doing well in both or neither . Which Kneeling also would the same State haue altered into sitting , or some other seemly and comly gesture , had it beene perswaded , that the same Kneeling , either had , or should offend the mindes of Christian communicants , as it knew the sight of vnleauened Waser Cakes would displease the godly , and be dishonorable to God. Finally , if we either teach , or confirme superstition by our kneeling , we do surely therein very ill : but that wee so do is yet in question , not granted by me , nor will euer be prooued by you . Wee swarue no whit from the minde and purpose , whatsoeuer wee doe from the example of Christ by our Kneeling : and therefore in Kneeling do not sinne . S. Setting vp of Images in Churches , onely to be Laie mens bookes , is by authority condemned , because they are as stumbling blockes in the way of the blind . So that they haue beene , are still , and will bee here-after worshipped by ignorant persons . Is not Kneeling as scandalous ? How can it then be iustified ? P. Iustly haue Images ( those Lay-mens bookes ) by authority beene condemned , I thinke you will affirme as much , Gods word is directly against such Images . Now could you make good your words , that Kneeling is as scandalous now , as Images sometime were in our Churches , I would be of your minde , that it is to bee condemned as Images were . That Images , the Images I meane , that you speake of , are such stumbling blocks , I doe read both in the bookes of God , and otherwise in most godly and approoued writers old and new : but that kneeling at the Communion is as scandalous as Images , and therefore to be condemned , is doctrine proceeding newly from the braine of of you Schismaticks , neuer afore heard of among the people of God. SECTION . 13. Whether the Kings commandement to Kneele maketh Kneeling to be no sinne . S. IT is said that the Kings commandement taketh away scandall , in things indifferent . P. What say you herevnto ? S. It may be auerred , that this is a begging of a questiō , except it be proued by the word , that Kneeling may bee without sinne , & that though it be an institution of man , contrary to the example of Christ , a signe of cōmunion rather with Antichrist & his synagogue of Rome , thē with Christ , and his church , it haue no proportion with Sacramentall eating , and haue beene , is , and will be bread-worship . P. That wee may kneele at the Communion with-out sinne ; and that the said Kneeling is neither a meere institution of man ; nor contrary to the example of Christ ; nor a signe of any Communion at all with Antichrist , & his synagogue ; nor hinders a whit the Sacramentall eating of Christ ; nor finally with vs euer hath beene , is , or ( I hope ) shall bee any Bread-worship , hath sufficiently beene prooued by vndeniable and strong arguments . And therefore go on , prooue that it may not by the authority of the King be enioyned . S. Suppose that in it self it were as indifferent , as was eating of flesh sacrificed to an Idol , not in the Idols temple , but at a priuat table , where no weake ones were , in the Apostles time : yet how doth the Kings cōmandement take away scandall from Kneeling in publicke places ? doth it make all so sure that none can be scandalized ? or , if that cannot be , doth it take away guiltinesse from the scandalizer , as if all the blame of scandalizing were in the Kings commandement ▪ Surely it must be in the former , or else in the latter it cannot be . P. Our Kneeling , euen in the publicke churches , is no scandalizing , but accidentally , as any good , euen the best thing may bee . And therefore neither doth the King offend in commanding , nor wee offend in obeying ; and so is there neither scandall , nor scandalizer , nor any iustly scandalized by kneeling ; for neither doth Kneeling , nor the Kneeler , nor the King commanding to kneele , deserue any blame . You take things for granted , which will not be confessed . Here is no offence giuē in any respect at all . S. By scandalizing a weake brother perrisheth : Of whose blood the scandalizer is guiltie , as Ioab was of Vriabs blood , notwith-standing the Kings commandement . P. What of this ? Insinuate you all Kneelers to be like bloody Ioabs ? & our King commanding vs to Kneele to like Dauid when hee commanded that Vriah should bee murdered ? O vndutifull , vngodly , and inconsiderate imputations . S. Here his Maiestie , knowne to be of a gentle disposition , and to haue learned , yea professed better things in Scotland , is most-humbly prayed , to take the word ( King ) as spoken in imitation , and vnder-stood of Cantor : who knowne to be of a violent disposition , did carry matters in the conuocation , and published Canons not orderly , and fully concluded , as some of his Suffragane Prelates reported . P. His Maiestie liued in Scotland a long-while , and many years among Puritanes , yet was neuer any Puritane him-selfe . The most-reuerend Father , whome you tearme in derision Cantor ; did neuer any thing about the publike affaires of the Church , but vpon good aduise , and lawfull consent ; nor published any Canons for the ordering of the Church , but the soueraigne person of the kingdome , euen his Maiestie him-selfe , and that according to the Lawes and Statutes of the Realme , and vnder his great Seale ratified them all . These reproachfull words do but wound his Maiestie in the sides of his officers . Go to your matter , leaue thē if you haue any more to say . S. It is impossible , that the Kings commandement should make all so sure , that none can bee scandalized , the general ignorance of the people , the dispotitiō of the ignorant vnto superstition , the old leauen of Poperie not purged , & the multiplying of Papists all well considered . P. All these thinges considered , Kneeling at the communion , vses according to th'ordinance of the Church of England , and none otherwise , is no Scandall giuen . S. Nay rather it is likely , that by the commandement , the Scandall should bee the greater , especially in regard of the 27. Canon , where ministers are commanded , vnder paine of suspension , not wittingly to administer the Sacraments to any , but to such as Kneele . P. The Canon is necessary , and to the preseruation of vnitie , and the preuenting of hatefull confusions , which otherwise too-offensiuely would spring , & spread ouer the kingdome . Dangerous maladies , must haue eating and biting medicines . Gods ministers may thanke you Schismatikes for this seuere discipline . They that wil not receiue Gods sacraments but as they list , must by seuerity be driuen to take thē as they should . It is a good rule in Phisicke , stay the beginnings . The Philosophers do say how Mod●eus error in principio , fit maximus in fine . That error which at the last was greatest , at the first was but a little one : in Diuinitie we finde the same to bee most true . For the foulest , and most horrible heresies sprang but of petty Schismatikes at the first . They must in time meete with , & cut of those Shismes , that would not haue the Church pestered and molested with heretikes . This very discourse of ours may put the world in minde , what hideous & horrible fancies this Recusancie of yours to Kneele , & leauing the vnion of the Church , and Communion with vs in the sacraments ( because yee will not kneele ) hath already ingendred . Your errors here-about are foule and monstrous , and yet worser are behinde : for the preuenting whereof we are on all sides , from the King to the lowest , and meanest subiect , to set to our helping hands . Neither be you , nor any other men to thinke that punishment seuere , which is rather necessarily , for a publike good ; then willingly inflicted . S. May not simple and superstitious persons take occasion thus to argue ? Why should Kneeling be thus vrged by authority , if the sacramental signing of the body , and blood of Christ , bee no more to be reuerenced then water applyed in Baptizing children ? seeing that is also a sanctified signe of Christ his blood , that washeth away our sinnes and iniquity ? P. If they will by you be aduised , the simple and superstitious shall so argue ; and thereby fall into a loathing of our manner of receiuing the sacrament . But you , and they must be answered , how the church of England hath the two sacraments in equall price and estimation , conceiuing highly , and religiously of them both , but ascribing diuine adoration , yea none adoration at all either vnto the Bread , & wine of the one , or vnto the water of the other : albeit the water signifieth Christ his blood that washeth away our sins & iniquity & the bread & wine , the body and blood of Christ , shed and giuen for mans redemption . But for-so-much as we are baptized infants , when wee know not what wee do ; and are men , old or young when wee partake of the other ; also that the very Bread and VVine , exhibited to these , senses , and handes of all communicants , do sacramentally represent the body , and bloud of our Lord ; the Ministers deliuerie of them , Gods very offering his fauours in Christ vnto vs ; the bread broken , his body dead ; the wine , his bloud shed vpon the Crosse ; lastly , the distributing both of the wine and bread , Christ his benefits , and Gods blessings imparted and communicated vnto all Communicants , whereof they be remembred so oft as they receiue , in all places of the world , and to the worlds end : what Christian seeing , and seriously considering these and the like things , but will bee excited with all due submission and religious reuerence to come vnto the participation , and receiuing of such celestiall fauours ? Not because it is either vnlawfull , or vndecent with like reuerence to receiue the other Sacrament , but for that partly our tendernesse is such , because of our yeares , that wee cannot ; and partly the necessity is not so vrgent , that wee need to Kneele . But doubtlesse were wee of good yeares , and did know what we go about , when we are to be baptized , as we know what we do ( such is my perswasion , and ought to be of vs all , of all persons communicating at the Supper ) when wee come to the table of the Lord , doubtlesse the Lord would not be displeased , did we Kneele at Baptisme , then our assured perswasion is , that hee is not offended with our Kneeling at his Supper . Therefore whereas all worthy communicants , euen in duty , and conscience are bound with this signe of reuerence , to receiue these holy and heauenly mysteries ; and yet many persons , in one respect or other , will not bend , nor bow their Knees , but in no case Kneele ; if authoritie doe force such stubborne and wilfull persons to doe that necessarily , which of themselues voluntarily they should performe , neither doth authoritie transgresse their bounds ; nor do they sinne , that obay their command . And so let this satisfie those simple and superstitious persons , and be an answer vnto you . THE CONCLVSION . S. TO conclude , if kneeling in the very act of taking , eating , and drinking the Sacramentall bread and wine , in the holy Communion , be an institution of man. P. It is no meere institution of man. S. If it be the taking of Gods name in vaine , when it is without all respect of reuerence . P. It is done with all respect of reuerence in the Church of England . S. If God be not honored thereby , except it be according to his will. P. It is according to his will : and so God thereby is honored . S. If it swarue from the example of Christ his sitting , and therefore deserueth no praise . P. Though it swarue from the example , yet is it against no commandement of Christ. And therefore not to bee condemned . S. If it bee a prouoking sinne to reiect the exemplary sitting of Christ , whereby wee show our selues to bee in the Communion with Christ , and the reformed churches ; and to retaine Kneeling , which for bread-worship , ought to bee banished , and whereby wee seeme to bee in communion with Antichrist and his synagogue . P. Wee reiect not the exemplary sitting of Christ ; neither should we sit , haue we by it the more fellowship with Christ , and his Churches reformed , whose fellowship ( which without sitting , praised be God , we doe enioy ) is in partaking of spirituall graces ; in obeying and doing his precepts ; and in professing of Christian religion , iointly and with one heart , and minde ? neither by our Kneeling haue we either the lesse with Christ , & his true churches , or the more familiaritie and communion with Antichrist , and his synagogue . In which respect neither is Kneeling to be banished out of our churches , because of the Papists , bread-worship ; nor do the kneelers by kneeling commit a prouoking sinne , yea any sinne at all . S. If it obscureth that reioycing familiaritie in , and with Christ , which the Lords supper signifieth . P. At the Lords supper Kneeling obscureth not , but furthereth our familiaritie , and ioy with Christ , and Christians . S. If the argument from Christ his example be made the stronger in that he sat of purpose . P. Christ his purposely sitting ( whatsoeuer it was ) maketh not our purposely kneeling to be vnlawfull . S. If the lawfulnesse of choosing a fitter time than the euening , cannot iustifie our reiecting Christ his exemplary sitting . P. By the same authority Gods people may leaue the example of Christ in sitting ( if hee did sit ) whereby they left his example of ministring the supper in the euening , vnlesse by some order and decree he had enioyned his example for our necessary imitation . S. If the bittes of prayer , ioyned with the words of institution do make Kneeling the more sinfull . P. Euery bit , yea and euery crumme of that prayer ( vsed with sound faith and deuotion ) doth make our kneeling the more acceptable vnto God. S. If kneeling bee not as indifferent , as standing , nor best beseeming the holy communion ; and the King must appoint nothing but by the hand of the Lord. P. It is as indifferent and more conuenient than standing , and in our iudgment and perswasion , best beseeming the communion , and appointed euen by God himselfe by the hand of our Lord the King. S. If wee ought to abhorre Kneeling as wee abhorre Images ; transubstantiation , and consubstantiation ? P. Kneeling is a pure ceremonie of our Church voide of all superstition and Idolatry whatsoeuer ; and our kneelers the most sincere worshippers of God ; and neither themselues , nor their Kneeling to be abhorred . S. If to scandalize bee greeuouslie to sinne , and kneeling be a showe of the greatest euils , and withall the greatest scandall . P. There is no scandall giuen by kneeling ; neither is kneeling euill ; nor show of euill , much lesse of the greatest euils , or the greatest scandall . S. If it bee a begging of the question to affirme kneeling to be indifferent , and the Kings commandement ( so called ) both rather encrease , than lesson scandall by kneeling . P. Kneeling hath not as yet beene showne to bee of it selfe vnlawfull ; and otherwise hath beene prooued to bee indifferent : in which consideration the Kings commandement ( so knowne ) should rather encrease our desire , than lesson our care , to receiue the communion kneeling . S. It may bee auerred , that Kneeling in the very act of taking , eating , and drinking this Sacramentall bread and wine , in the holy Communion , cannot bee without sinne . P. It hath , may , and will bee auerred , that Kneeling in the very acte of taking , eating , and drinking the Sacramentall bread and wine in the holy Communion , may be , and is vsed without sinne , yea without all showe of sinne , Gods name be praised . Amen . Notes, typically marginal, from the original text Notes for div A10973-e370 * * Quiquid offendere potuit , damnaui , sustuli , iugulaui ▪ saith Beza himselfe in his def ▪ against Genebrards accus . * * Neither must any enquire after him , or gesse who he was ▪ Pref. to the propos . Notes for div A10973-e1060 a a Luke 22. 19. b b 1. Cor. 11. 34. c c D. August . Epist. 118. d d See Caluin , Beza , Vileriua , yea and the Geneua Bible annot● ▪ on Ioh. 13. 23. a a Epist ▪ 12. b b 1. Cor. 11. v. 29. & ● . c c Phil. 2. 10. d d D. Serauia de diuersi . minist . grad . p. 582 e e Art. of Religion . Art. 28. a a Zanch. de leg● . fol 493. b b Epist. 12. a a Test. Rhem : an . 1. Cor. 10. v. 31. b b Epist. to the Cath. Protest : at Antwerp . An. 1596. printed by Iouch Trogny . a a Geneua annot . Exod. 20. 5. b b Quatuor ser. fol. 169. b c c Geneua annot . 10. 25. d d Art of Reli. 28. a a Caluin . epist. ad Anglos Francofurt . fol. 158. b b T. C. 1. rep . 102. c c Replie to Bar. and Gr. p. 19. d d Iosh. 7. 8. e e 2. King. 4. 37. f f 2. Chron. 7. ver . 2 , 3. g g The body of our L. Iesus Christ , &c. preserue thy body and soule , &c. a a Institut . l. 4. c 11. §. 30. b b Beza in vita Caluini . c c Probet se vnusquisque . 1. Cor. 11. 28. d d Can. & Constitut . 26. 27. & Rubricke afore the Communion . e e Archb. Ban. in his visitatiō an . 1605. Art. 18. f f Gen 3. g g 1. Sam. 6. 19. h h 2. Sam. 6. ver . 6. 7. i i 2. Chron. 26. ver . 19 , 20. k k Num. 15. 35 l l 1. Cor. 11. v. 27 , 29 , 30. m m Ibid. v. 21. n n 1 Cor. 11. 16 a a Sta●s communicat Lugdunensis , & sedens forte qui est Cracouij . ( Iezler . de diutur . belli Euchar . p. 97. ) In other places they go and receiue it for the more expedition . ( T. C. admon . p. 84. ) b b Con●er . at Hamp . p. 98. 103. Notes for div A10973-e6880 Mat. 27. 29. Mal. 1. 6. 7. Iere. 4. 2. 2. Kin. 6. 11. Rom. 14. 23. Rom. 12. 2. & 14. 5. 23. Isa. 29. 13. Mat. 15. 9. Leuit. 10. 2 , 3 1. Chr. 13. 10. & 15. 12 , 13 , Bulling . Dec. 2. Ser. 1. Confes S●●uica , in Har. confes . §. 17. p. 290. Luk. 22 ▪ 14. 1. Cor. 11. 1. 1. Cor. 11. 22. 23. 2. Pet. 2. 13. Iude ver . 12. In Aprlog . ●●9 . 2. Pet. 2. 13. Iud. ver . 8. Beza in Luc. 22. 20. Caluin ▪ in 1. Cor. 11. 21. Beza in Act. 2. 42. Caluin . in Math. 26. 26. Cōference at Hampt . p. 68. Beza in 2. Pet 2. 13. & in lud . 12. Tertul. in Apolog. c. 39. Caluin in 1. Cor. 11. 21. Beza in 2. Pet. 2. 13. & in Iud. v. 12. 1. Cor. 10. 17. Math. 3. 6. Acts 8. 12. 10. 47. 48. 16. 33. Luke 22. 29. 1. Cor. 11. 26. Concert . eccles . Cathol . in Arg. T. C. admon . to the Peo . of England , p. 84 M. Couerdale of the order of administratiō the Lords supper , E. 8. ● . W. Rainolds of the Sacrament , c. 3. p. 100. c. 10. p. 233. c. 3. p. 103. ●bid . c. 11. p. 242. Concil . Trid. ses . 13. can . 2. 6. Gal. 2. 11 , 12. Act. 10. Acts 15. 1. Cor. 11. 16. Vt quisque est vir optimus , ita est m●xim● amans ordinis : The best man loues order best . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pet. Martyr . in 1. Cor. 11. 16. 2. Cor. 6. 16. Belial . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Tim. 1. 9. Iudg. 19. 22. 1. Sam. 2. 12. 2. Cor. 6. 16. 17. Relat. of the west Churches . Deut. 11. 30. 31. Deut. 4. 14. 15. &c. 12. 32. Deut. 27. 15 , 26. 1. Cor. 10. 7. Brownists 3. petit . posit . 7. as . 3. reas . 2. God grant that in stead of ordinarie formes of prayers , we may haue preaching in all places . Lear. disc . p. 69. Reuel . 3. 20. Mat. 8. 11. 1. Cor. 11. 20. & 10. 21. Rom. 4. 1. Cor. 12. Zanch. de lege dei . fol. 444. Admon in the addit . Exod. 12. 11. Numb . 9. 3. Mat. 5. 17. Mat. 26. 20. Iob 38. 2. 1. Cor. 11. 25. 26. Iob. 38. 2. 1. Cor. 11. 25. 26. 1. Cor. 16. 26. Arctius in . 1. Cor. 10. ver . 10. P. Mart. in 1. Cor. 16. Geneua annota . on 1. Cor. 26. 20. T●at . of conscience . cap. 3. §. 3. 1. Admon . Geneua annot . Iohn 13. 23. Supra sect . 4 P. 37. Beza & Viler . in Ioh. 13. v. 13 Ioh. 13. v. 4. 5. Iohn 13. 12. T. C. 1. rep . p. 131. §. 3. Gen. 2. 2 , 3. Mat. 26. 31. Luke 22. 53. Mat. Flacius Illyr . I. Wigand . Mat. Index , Ba ▪ Faber : hist. eccles . Cent : 1. l. 1. c. 10. p. 329. Act. 2. 42. & 20 7. 1. Cor. 16. 2. Reuel . 2. 18. Beza in Act. 20. 7. W. Rai . of the Sacra . c. 11. p. 238. Mat. 6. 7. &c. 26. 26 , &c. Marke 14. 21. Luke 2● . 19 , &c. 1. Cor. 11. 23. 24. Beza in 1. Cor. 11. 23. zanch. de lege . fol. 446. Institut . l. 4. §. 43. Rom. 22. 20. 3. See afore . §. 7. p. 67. 1. Cor. 14. 36. 2. Chro. 29. 25. 2. Kin. 16. 10 , 12 , 14 , 15. Reliques of Rome . fol. 93. & 99. Ans. to M. Iewels chal . fol. 110. 2. Thes. 5. 22. Crusad● from Rome , Anno 1588. Test Rhe. an . Acts. 28. 22. Rossaeus , learnedly confuted by D. Sutcliff , in his decath . & arth . Ec. l. 2. p. 454. Pub. prayer 5 Nouemb. Math. 18. 6. 1. Cor. 8. 13. 1. Cor. 13. 7. 10. Ibid. vers 12. 1. Cor. 11. 16. Sum of the confer . pa. 74. Sum of the confer . pa. 75. Rub. after the confer . sect . 5. Hom against peril of Idol . p. 132. Leuit. 19. 14. 1. Cor. 10. 27. 28. 1. Cor : 811. Numb . 35. 3. 2. Sam. 11. 25. 16. 17. Sum ▪ of the confer : P. 20. 72.