and breaking of bread with other and receaved out of the minister or deacons hand Other words were substitute in place of Christs words In processe of time the women might not receave the bread with their naked hand but in a clean linnen cloath or napkin And in many places the cuppes had pipes whereby they sucked the wine out of the cuppe At length the Communicants were not suffered to receave with their hands but in at their mouther And this proceeded from a supâ—rstitious reverencing of the signes which ended at last in bread worship saith Vossius Et sanâ— consuetudo altera ingâ—râ—ntli panem in os circa annum sexcâ—nt simum demum â—â—pisse videtur neque id aliunde quam à superstitiosa veneration signorum quae in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tandem evasit Adde also the corrupting of the doctrine with the opinion of the reall presence and worshipping of images which entered both about one time After the worshipping of images which Master Moulins calleth the elder sister followed bread-worship An advertisement to the Communicants WE are all bound to maintaine the puritie and integritie of Gods ordinances which wee had in possession since the reformation And therefore cannot communicate where the gesture is changed and distributing of the elements by the communicants is wanting No man will be so carelesse of his legge or arme as to suffer them to be cut off but will venture himselfe for their preservation or preservation of the least joynt of his fingers howbeit they bee not such noble parts of the body as the head and the heart without which the body can not subsist Farre lesse ought we to tollerate such a horrible stumbling block as kneeling in the act of receaving the sacramentall elements eating and drinking Whosoever countenanceth such communions is accessorie to that deformation and mutilation For if none would communicate with the ring-leaders and introducers they would be forced to desist had desisted long ago for shame and had returned to our former practice The kneeler is the thiefe but the communicant is the recetter Some thinke they may if they have liberty to sit themselves and to reach to the nearest But they should not looke to their owne personall priviledge but to the liberty of the whole Church and congregation where they are members If some citisens would give way to the enemie upon condition they enjoyed their owne liberty would they not bee counted traitours and betrayers of the city Next that liberty shall be permitted only for a time till others be drawn in after them and then they shall be deprived of that libertie But ye will say shall I separate from a Church I answer when a congregation is devided that part which doth not communicat is a part of that Church as well as that which communicateth and both maketh up but one congregation or Church howbeit they bee devided in that particular act As both the parts of the house make up but one house notwithstanding there be a rift in the wall Next the part which communicateth not adhereth to the reformed Church of Scotland of which every particular congregation is but a part Now the most part if not the two parts of the congregations have admitted no alteration And as for the number of kneelers it is very small in comparison Yet it is hard say ye to want the benefite and comfort of the sacrament But what comfort or benefite can yâ—e finde if ye be accessorie to the introduction of such alterations and setling of such a stumbling block in the congregation When we cannot communicate but by committing a sinne our forbearing is no contempt and the Lord who hath promised to bee a little sanctuarie to his people when they were to bee scattered among the heathen Ezech. 11. 16. will supply our want Doctour Featlie saith That neither the only nor principall thing to bee regarded in the sacrament is our benefite but Gods glorie and the testification of our obedience to his ordinance Non potest autem videri sacramenta contempsisse cui non licet eaita percipere ut sunt à Domino constituta aâ—sit ut ullos necessitatis casus imaginemur in quibus liceat ordinationem Domini violâ—re That is Wee cannot seeme to have contemned the sacraments who aâ—e not permitted to partake of them as they are appointed by the Lord. Farre be it from us to imagine any causes of necessity by which wee may violate the Lords ordinance saith Beza This answer may serve if the case were so hard that they could not have the occasion of the right and pure administration of the sacraments else where But praised be GOD as yet they may have it not farre from the dores OF FESTIVALL DAYES IN the explication of the first head of the first booke of discipline penned anno 1560 the first yeare of universall reformation it was thought good that the feasts of Christmas Circumcision Epiphanie with the feasts of Apostles Martyrs and Virgine Marie be utterly abolished because they are neither commanded nor warranted by the Scripture and that the obstinate maintainers of those and the like abominations be punished by the civill magistrat Here utter abolition is craved and not a reformation of abuses only and that because observation of such feasts have no warrant from the word In the generall assembly holden at Edinburgh anno 1566. the later confession of Helvetia was approved but with speciall exception against the same five dayes which are now urged upon us It was not then the popish observation only with the popish opinion of worship and merit but simpliciter all observation that was disallowed by them In the assembly holden anno 1575 complaint was made against the ministers and readers beside Aberdeene because they assembled the people to prayer and preaching upon certaine festivall dayes Yee see not onely prophanitie but preaching and prayer of purpose upon festivall dayes were judged rebukable It was ordained likewise that complaint be made to the Regent upon the towne of Dunfreis for urging and convoying a reader to the Church with tabret and whisle to reade prayers all the holy dayes of Christmas upon the refusall of their owne reader Item an article was formed to bee presented to the Regent craving that all dayes heretofore keeped holy in time of papistrie beside the Lords day be abolished and that a civâ—ll penalty bee inflicted upon the observers In the assembly holden in Aprill anno 1577. it was ordained that the visitour with the advice of the synodall assemâ—ly shall admonish ministers preaching or ministring the communion at Easter or Christmas or other like superstitious times or readers reading to desist under the pain of deprivation Ye see reading preaching and ministring the communion at thâ—sâ— times was forbidden and not onely cessation from worke and excesse of banketting playing c. In the ninth head of the first booke of discipline wee have this reason set downe against Eâ—ster
import this gesture because I will have occasion to treat of them in the second part Only let it be observed that the occasionall circumstances of the first supper were not followed as the gesture was but upon speciall occasion By the practise of the Apostles wee see the time was indifferent Act. 2. and 20. Neque Apostoli ad tempus vespertixum sese adstrinxerunt sedipro oâ— asione coenam administraruâ—t alià s dâ—urno tempore 〈◊〉 legeâ—e est Act. 2. 46. alià s intempesta nocte ut Act. 20. quo pacto satis ostenderunt tempus câ—enae esse indiâ—â—eâ—ens As for the denomination of supper it doth not import that we should celebrat ever at night It is true in our language this word Supper signifieth only the evening meal but the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth indefinitly the repast that a man takeâ—h any time of the day The proper Greek word for a supper is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I referre the Reader for further clearing of this point to Câ—saubon his exercitations The like may be said of the number the sex the parlour the manner of sitting c. They were not continued by the Apostolical Churches as sitting was which was also continued at some times and in some places in the ages following CHAP. III. That sitting in the act of receaving hath continued to our times HOwbeit the supper of the Lord soone after the Apostles dayes began to bee stained with some rust as M. Calvine observeth yet was this gesture of sitting continued at some times namely upon the Thursday which is now called Maundie thursday the day of the Lords supper because upon that day the Lords supper was fâ—rst celebrate and institute Mornaeus reporteth that in the monasteries of S. Bennet they have no other forme of Masse for three dayes before Easter but this following The Abbot sanctifieth the bread and the wine and the Monks do communicate sitting receaving the elements out of the Abbots hand and this forme is by them called Mandatum the commandement But Bullinger more plainlie that not only in the monasteries of the Benedictines but also in the cathedrall kirks upon this day the tables are set in order they sit downe break bread and reach the cup every one to other every man following the footsteps of the ancient supper Vnde nimirum ritus ille ad nos dâ—manavit quo vel hodie incathedralibus ecclestis in Monasteriis Benedict â—orum â—n die coenae Domini ante parasceuen Coeâ—â—a Doâ—iâ—â— palam splendidius celebratur Nam Evangelium Iohannis à diacono publice praelegitun dulcissima câ—llo â—uia Christ 〈◊〉 abiturus cum discipulis habuit recitaâ—â—ur iâ—terim or 〈◊〉 disposi is mensis convivae assident panem azymum frangen es calioem invicem propinantes in toâ—um veteris coenae vestigium praeferentes Now it was the custome of old not onlie for the Monks but also other Christians to communicate upon this day except offenders as appeareth evidently in Gratians decree And therefore the glosse both old and new upon that place hath these words Sic olim modo non sic est sed Monachi faciunt that is It was so of old that the faithfull did communicate but it is not so now only the Monks doe it Augustine epist. 18. ad Ianuarium reporteth that in his time the custome was in many kirks to communicate after supper upon Thursday And whereas there is sundrie Canons for communicating fasting yet that anniversarie Thursday was excepted as yee may see in Concâ—l Carthag 3. can 31. Ne Sacramenta altaris nâ—si a jejunis hominibus celebrentur excepto uno die annâ—versario quo coena Domini celebratur What the Monks of S. Bennets order retained wee may verie well judge it to have beene the auncient forme of celebration upon that day For no doubt in that other Christians celebrated after meat which they needed not they neglected not sitting and distributing The two thousand souldiers who were reconciled to the Emperour Mauritius about the year 590. by the travell of Gregorius Bishop of Antioch receaved the Sacrament sitting upon the ground as Euagrius reporteth Doctor Lindsay alledgeth the like done to the Scottish armie at Bannockburn in the dayes of King Robert Bruce But beside this day which was called Coena Domini that all the faithfull did communicate wee finde that at other times also the people communicated in sundrie places immediatly after meat as Socrates reporteth of the Aegyptâ—ans who dwelt neere to Alâ—xandrâ—a and the inhabitants of Thebais Nam ubiepulati sunt varâ—is cibariis se saturâ—runt sub vesperam oblatione fact a mysteriis communicant Niâ—ephorus reporteth the same Balsamo upon the 90 〈◊〉 of Concilium Trullanum saith the devoter sort upon Saturday at midnight fate in the kirk and communicate Alexander de Holes in the second part of his tractat concerning the Masse sayeth The Pope communicateth sitting in remembrance that the Apostles at the last supper communicated sitting Si quaeratur quare Dominus Papa sed endo communicat Potest dici quod hoc fit in recordationâ—m quod â—eatus Petrus alii Apostoli sedendo corpus Domini in coena ultima acceperunt The Waldensâ—s who are justly called the pure seed of the auncient kirk and have continued since the dayes of Pope Silvester some think from the dayes of the Apostles saith Rainerius the Inquisitor and their enemie celebrated the Communion sitting Concernâ—ng the supper of the Lord their faith was that it was ordaâ—nâ—d to be eaten and not to bee shewed or worshipped for a memoriall not for a sacrifice to serve for the present ministration and not for reservation to be received at table and not to be carried out of doores according to the use of the primitive Church when they used to communicat sitting and this they prove by an old Chronicle called Chronica gestorum saith Master Fox in his acts and monuments His warrant I finde in their apologie against one Doctour Augustine which is extant in Lydii Waldensia Existo manifestum est quod primitiva ecclesia hane fidem habuit illam confessa est non fecit reverentiam huâ—c sacramento quia illo tempore exemplo Christi sedentes statim acceperunt nihil retinuerunt nec extra domum extulerunt haec institutio diâ—stetit sicut Chronica gestorum estendunt The like they have in the confession of their faith sent to Vladiflaus king of Hungarie Namque discipulis Christus discumbentibus dedie utendum Luther expounding the epistle upon Saint Stephens day saith Christ so instituted the sacrament that in it wee should sit at the sacrament But all things are changed and the idle ordinances of men are come in place of divine ordinances Zwinglius setting downe the forme of câ—lebration used at Berne Zurick Basile and other neighbour townes saith Sedentes tacite auscultantes
uttered these words But saith the Doctour it was possible for a man to sit at both the materiall tables It is true if ye look to abilitie and not to right or warrant Ad possibilitatem facti non juris Apostolis demonstrat Corinthios bona conscientia non posse esse participes conviviorum idolatricorum quippe qui participes esse soleant coenae Domini Aâ—stedius in supplimente pag. 45. Wee require not of necessitie an artificiall table of timber consecrated and set apart for that use only A bull hide or a plot of ground may serve in time of necessity and answereth analogically to a standing table as the plot of ground did whereabout the multitude sate in rowes by fifties and fifties Mark 6. Neither do wee stand upon the fashion whither it be long or round We looke to the use more then to the matter oâ— fashion and require that the Communicants alwayes sit tablewise that they may observe the forme of a feast The Ethnicks of old thought the Gods were present when they feasted at their taâ—les Ante foces â—lim longis considere mensis Mâ—s erat mensae credere adâ—sse deus The Poets bring in sometime their Gods feasting 〈◊〉 their tables The Jewes say That when some alterâ—aâ—â—â—n arose in the house of Ishbosheth the sonne of Saul the servant incontinent spread the table and the alteration ceased There is a noble saying of Bensyra Mensa parata sive posita contentio tollitur Menâ—am salem non transgredi was an old proverbiall speach importing that the table was and should be a band of fellowship The other denomination importeth that this holy action was celebrat as a supper or in forme of a feast or 〈◊〉 Piscator saith That the holy supper was so institued and at the first time so celebrated by our Lord and his disciples while they sate together at table that it had the â—â—ew or resemblance of a banquet Ita ut haec actio habuerit 〈◊〉 convivit imò fuerit convivium sed sacrum 〈◊〉 divinâ— caâ—se ad piorum câ—nsolationem instituâ—â—m Plessie saith likewise That of old and not at the 〈◊〉 only this sacred supper was celebrated in the forâ—e of a banquet 〈◊〉 sacrum coenam oâ—im câ—nvivii instar in quo discumbebaâ—ur celebratam cujus etiamnum 〈…〉 norum mandato vestigium The Waldenses 〈…〉 the supper in forme of a banquet saith their eneâ—â— Hayneriâ—s Now the forme of a feast or banket 〈…〉 not kneeling None entertaineth men after that 〈…〉 Alasco tbat they who are invited to a banquet 〈…〉 standing walking or kneeling but they will the 〈…〉 at table that all may eat together with repose of 〈◊〉 â—nd minde They use to cause servants stand or walke â—â—â—hout the table not these who are invited Kneeling is not a gesture which hath beene used at feasts or banquets but raâ—her a gesture of supplicants Plessie ye see saith Convivâ—i instar in quo discumbebatur They say It may be called a supper in respect of the thing signified whereof the soules of the faithfull are partakers This is just the Jesuits answer for the bread without the cup But is not the spirituall supper represented by the externall resemblance of a supper Sacramentuâ— hoc nego dici convivium ratione rei ipsius significatae sed ratione significationis sumptae a rebus visbiilibus saith Chamâ—er de â—ucharist lib. 8. cap. 6. num 26. It may be called a supper rightly howbeit it resemble not a supper in all things Neither do we require all the formes used at common feasts but these which Christ the Institutour and master of the feast thought sufficient And this is likewise an answer to that which they alledge for other religious feasts that they kneeled not at the eating of the passeover because it was coena recta a full meale and indured a good space but the action of the communicant is soone dispatched For it is not the length or shortnesse of time that we consider so much as the forme of a feast whereunto the gesture of kneeling is not suteable The same formes which were used at the close of the paschall supper were used at this with a little change Further they kneeled not at any part of the paschall supper no not when the cuppe of praise was reached from hand to hand which was done in a very short time or when the bread was eaten in the quantity of an olive and lesse then an egge We desire this to be observed throughout all this dispute that if wee will speake not in the termes invented by men as to receave or give the sacrament or eucharist but in scripture language as to celebrate the Lords supper to partake of the Lords table to come together to breake bread Act. 2. 46. Act. 20. 7. the weaknesse of all arguments for kneeling will appear more clearly and on the other side the pith of our arguments for a table gesture namely sitting The ancient Doctours saith Moulins had done better if they had held themselves to the termes expressed in Godâ— word for they had not by this meanes though besides their meaning opened the doore to this a buse giving example to others which came after them to invent other new names lesse proper and to pluck away from this sacrament the inscrtption which served to shew the nature thereof for the smallâ—st faults can Satan manage with dexterity and by the least sparkes in a small time kindle a great fire But saith he the manner of speach usuall among the Apostles to wit to come together to break bread is become foolish and vaine in this age It were harsh language to use these phrases They brake bread together kneeling they compassed the table of the Lord kneeling they celebrate the supper of the Lard kneeling To shuâ—t this harshnesse the common phrases are to receave the sacrament or eucharist or sacramentall elements kneeling CHAP. III. The distribution of the elements by the Communicants among themselfes excludeth kneeling in the act of receaving TO kneel for adoration and to breake and distribute the bread and reach the cup from hand to hand are not compatible Nor was it ever heard that the like was practised in any part of the world but where Doctour Lindsey hath beene that is at Dundy as appeareth pag. 63. But what is absurd or grosse in that mans eyes Can the Communicant be both adoring God upon his knees and at that very instant be reaching the elements to his brother likewise kneeling and adoring Ye have heard out of Culvine before that the faithfull in the Apostolical Churches did not communicate with adoration but breaking of bread as if adoration and breaking of bread could not consist together We shall have occasion againe to treat more of confusion of actions or different acts and parts of Gods worship Christ reaching the cup to his disciples commanded them to divide it among them Luk. 22. 17. This
also but that statio signifieth only standing in Tertullians phrase when he saith Solennior statio or solvere stationem I have insisted the longer upon this testimonie because Doctour Burges doth so confidently gather out of it which never man did before that the Christians then did and before had used to take the sacrament kneeling This raw but too confident antiquarie his collection may be refuted by other testimonies witnessing that sâ—metimes they saâ—e of which we have alledged some before or at other timâ—s stood Pionysius Alexandrinus writing to Xystus bishop of Rome concerning one that was in sorrow because hee was baptised by hereticks saith he duâ—st not baptise him over againe because he had a long time stood at the table and reached forth his hand to receave the holy food and had beene for a long time partaker of the body and bloud of Christ. Iustinus telleth us That the people rose and the deacons gave to every one to partake of the bread and the wine Is it likely that they kneeled when the deacons gave the elements In the homily which goeth under the name of Chrysostome Stemus trementes timidi demissis ocutis Let us stand trembling with fear aâ—d our eyes casten downe So yee see both before and after Tertullians time testimonies for standing There was an ancient custome in the Church which Bellarmine saith was left off but about 500. yeare before his time to stand upon the Lords day even in time of prayer Zovaras in synod 6. can 90. sâ—ith That no wayes might they kneel betwixt the evening service on satterday and the Lords day at evening Die dominico de geniculis ad orarenesaâ— saith Tertullian And such like betwixt easter and pentecost not only upon the Lords day but no day of the weeke might they kneele Yea by the decree of Alexandâ—r the third they might not kneel upon the Lords day in publike but only at the consecration of Bishops and giving of orders he that did consecrate and he that wâ—s consecrated might kneel and this was decreed about the yeare 1159. at which 〈◊〉 it seemeth this one exception entred in Now will any man affirme That they never communicated upon the Lords day for a thousand yeare or 1159. or imagine as Doctour Burges doth that because they might not kneel that all this time they tooke the sacrament standing in the Church and went home to their houses where they eated kneeling or to their seats in the Church where they might not kneel L. page 52. confesseth That the communicanâ—s in the primitive Church stood at the table when they receaved the sacrament on the Lords day Well say they seeing they prayed standing they used that gesture in the receaving of the eucharist which they thought fittest for prayer I answer they thought not that gesture fittest for prayer The authour of the questions extant in Iustinus saith Genuâ—m inclinatio in precatione magis peccatores Deo commendat quâ—m sistantes orent He preferreth yee see kneeling in prayer before standing But both are indifferent They stood to signifie their joy for Christs resurrection and not because they though it the fittest gesture for prayer It was a conceat they tooke up which entred not in the Apostle Pauls minde for wee finde Acts 20. that he kneeled betweene Easter and Pentecost Alwise by that custome ye may see they communicated standing The testimonies above cited have not relation to any day and the custome observed yet to this day in the orientall Churches to communicate standing notwithstanding that other custome hath ceased declareth that they intended never geniculation in the act of receaving Ephraim Placit in his Christianographie descriving the manner of the administration of the Lords supper in the Greek Church in the Churches of the Mengrellians Circassians Georgians Muscovits Melchits or Syrians Armenian Iacobits the Christians falsly called Nestorians the Cophti or Egyptian Christians the Abyssinos or Ethiopian Christians produceth no instance for kneeling in the act of receaving eating drinking which he would not have pretermined being conforme and dedicating his booke to the bishop of Elie. Cassander in his Liturgicks descriving the order observed in the Churches of the Armâ—nâ—ans Muscovits and in the kingdome of preste Iohn maketh no mention of kneeling but of standing Ilâ—ssie in his 4. boâ—ke of the Masse trusseth up all in few words Quarè orientales ecclesiae adorationem sacramenti admiserunt nusquâ—m non quae patriarchae Consta tinopolitano obsequuntur nâ—n quae Antiocheno Et in Abyssnis etiam ipsis hodie stâ—ntes sacramenta participant nec â—â—minus reverenter The orientall Churches no where admitted edoration of the sacrament not those which are obedient to the patriâ—rch of Constantinople or yet the patriarâ—h of Antioch And the Abyssins themselfes participate of the sacrament standing and yet not without reverence Where by adoration he meaneth kneeling whereunto be opposeth standing If ever kneeling in the act of receaving had beene in use among them it had not beene left off considering mans pronnesse to idolatrie and superstition and delight to stick in the mire when he is wallowing in it It resteth then that kneeling is only found in the Churches subject to the Pope of old or at the present Other Churches howbeit they followed not the paterne using another forme and gesture not was sutable to this first yet they degenerated not so 〈◊〉 as the Roman Church did The Muscovite Graecians 〈◊〉 Lâ—tine Priest chance to say Masse upon one of their altars they forthwith breake them downe as defiled and polluted And they â—old the priests of the Latine Church to be no letter then hereticks and vouchsafe not to salute them Willets out of Sacranus We have not yet heard of any authentick testimonie for kneeling which is adoration in proper and strict sense for the space of a thousand year after Christ which is the date we set downe Nor yet till after the dayes of Pope Honorius the third who lived â—bout the yeare 1220. And he decreed nothing 〈◊〉 â—owing not of the knee but of the head or superiour bulk of the body at the elevation in â—he masse The bowing of the knee at the elevation entred not till afterward yea prevailed not universally even in our dayes For I finde in Bochellus a decree made in a popish synod at Rhems anno 1583. Quoriam apud omnes sere catholicos usus modo obtinuit ut procumbentes adorent divinâ—â— eucharistiam Because the use 〈…〉 prevailed almost among all catholicks that falling 〈◊〉 they aâ—ore the divine eucharist the holy synod exhorteth that if there be any Church useth another custome aâ—d 〈◊〉 the body of Christ in this sacrifice standing that they fâ—ll downe herâ—after while the holy mysteries are set forth to be adored Sancta synodus hortatur ut si quae ecclesia altero more adhuc utatur stando Christi corpus iâ— hoc sacrificio adoreâ— proeumbat 〈…〉 sancta
mysteria proponantur adorari Where by the way observe that when ye finde the word adore in the ancients it followeth not that ye must interpret iâ— kneeling For yee see they that stood are said to adore which is not to adore in strict and proper sense Whither kneeling at the receaving come in with that decree of Honorius or after which is more likely and that no other gesture was used at the one which was not used at the other I cannot determine Howsoever it entred under Antichrist raigning and is the receaved gesture of all such as are witâ—â—â— the bounds of his jurisdiction where he is Patâ—â—â—ch The Churches under the Patriarches of Constantinople or Antioch hath not receaved it as ye have heird If the priests and others of the elergic be directed to the Romane riâ—all to kneel in receaving the eucharist can wee thinke any of the people had liberty not to kneel Howbeit this idolatrous gesture prevailed under the raigne of Antichrist yet there wanted nor faithfull witnesses to stand out against it Of the Waldenâ—â—â— yee heard before Iohannes Slechta a Bohemian writing to Erasâ—â— in the veare 1519 telleth him that there was among them a sect of such as were called Pyghardi because their first ring-leader who came to these parts in the dayes of Zisca about four score and seventeene years before that came out of Picardie that they maintained these committed idolatrie who kneeled before the bread in the sacrament of the eucharist or bowed before it or adored it In sacramento eucharistie nihil esse divinitatis credunt sed solum panem 〈◊〉 consecratum signis quibusdam occultis mortem Christi 〈…〉 affirmantes propterea in idololaâ—riam cadere omnes quot quot coram illo genua flectunt incuâ—vant vel illud adorant All the Sacramentaries call it idolatrie to kneel before the eucharist saith Bellarmine And yet so impudent is our Doctour that he is not ashamed to affirme that never any divine ancient or moderne to this day except Arrians and Anabaptists hath doubted but Christ may and should be adored externally in the act of receaving Seeing therefore this gesture entred in under Antichrist and is maintained by him with fire and faggot ought we not to reject it and retaine the exemplarie sitting of Christ and his Apostles If at any time wee should not seeme to have communion with Antichrist we should most of all at this holy supper which setteth forth our communion with Christ and his Church But put the case this gesture in the act of receaving had beene devised by others then the great Antichrist or might have beene used without blame which is not possible yet seeing it was not commanded by Christ or his Apostles but is the invention of man hath beene so horribly abused and remâ—ineth still in the owne nature indifferent as they alledge and not necessarie by their owne confession it ought to be abandoned for the danger of many thousand weake souls which may bee brought on to bread worship Wee may scandalize sometimes even when the fact is neither evill in it selfe nor hath appearance of evil Etiamsi factum non fit se cundum se malum neque secundum se habeas speciâ—m mali tamen toterit esse aliquando scandalum infiâ—niorum quia secundâ—m illorum opinioneâ—â— habet speciem mals Domine â—s Bannes in 2. 2. 〈◊〉 43. in art â—â— We might 〈◊〉 a score here and proceed no further For what we have said is sufficient to restraine every man from kneeling To offend one of Christs little ones is a hainous sinne CHAP. V. Kneeling in the act of receaving the sacramentall elements of the supper is idolatrie WE prove it to be idolatrie first considering it as it is enjoyned by the act of that pretended assembly holden at Perth next as the action is considered simply in it selfe We are directed by the act of Perth to kneel in reverence of the sacrament which is idolatriâ— as L. confesseth if we do so But we are directed to kneel in due regard of so divine a mysterie to witâ— as is the sacrament or as is the receaving of the body and bloud of Christ to wit in the sacramentall manner Wee will examine the act by parts according to L. his analysis howbeit wee acknowledge him not for the authentike interpreter of it The first reason for kneeling in the narrative is set downe in these words Since wee are commanded by God himselfe that when wee come to worship him we fall downe and kneel before the Lord our maker Relative to this reason we have in the conclusion this inference Therefore in reverenâ—e of God the assembly thinketh good that the sacrament be celebrated to the people meekly and reverently â—â—â—â—ling upon their kneeâ— For the confirmation of this reason is alledged Psal. 35. vers 7. out of which verse the words are taken By this reason Christ and his Apostles and all that have communicated sitting or standing or passing since the dayes of Christ have sinned For if wee be commended by God to kneel wee sinne if we kneel not Next the word translated worship Psal. 95. 7. is taken not generally for any action or service divine or religious expressed by the word Culâ—us in Latine as it is taken here in the act for then wee should sinne if we kneel not when we bear the word read or preached but it is taken more strictly for a speciall kinde of worshipping of God to wit adoring God by the gesture of prostration And so wee shall bee commanded to prostrat our body with our hands and feet spread upon the ground and not to kneel only For the people of God under the law used foure kindes of gestures in signe of honour First a bending or bowing downe of the head or face only which was the least degree and is expressed by the word Cadad next a bending or bowing of the superiour â—uk of the bodie expressed by the word Carang the third kneeling expressed by the word Barach the fourth prostrating the bodie with hands and feet spread as I have said expressed by the word Histachaveh The last three are all mentioned in the verse alledged Thirdly we have not here a commandement from God but David his exhortation or invitation to the godly not to kneel or fall downe before the Lord when they come to worship him or as the word beareth to prostrate themselfes for that were as much as to desire them to fall downe and kneel when they come to fall downe and kneel but he exhorteth and inviteth them to come and prostrate themselfes bow and kneel before the Lord their maker in token of thanksgiving that is in the temples where the arke was and where the Lord was present in a wonderfull manner sitting betweene the cherubims It is grosse ignorance to inferre hereupon that wee should or are commanded to kneel at the receaving of the sacrament more then at the hearing
A re-examination of the five articles enacted at Perth anno 1618. To wit Concerning The communicants gesture in the act of receaving The observation of festivall dayes Episcopall confirmation or bishopping The administration of baptisme in privat places And The supper of the Lord in privat places Printed anno 1636. To the Reader YOu know good Reader if a man have a pretious Iewel hee will bee exceeding carefull to keep it from any tash True religion is more pretious then the most pretious jewel it should be the breath of our nosthrils and the â—oy of our hearts Wee finde that in all ages the preservation of religion in puritie hath beene dearer to the godly then their very lives As the preservation of religion in puritie hath been maintained so hath the restauration to puritie beene purchased with the bloud of Martyres and grievous troubles of many confessors The reformation of the Church within this realm was not obtained without the martyrdome of some and the hazard of the lives and estates of many other of our worthie predecessours The temple was throughly built and the head-stone brought foorth with the acclamation of other reformed Churches the Church of England which as Bucerus observed in histime standeth in the midst betwixt the Romane and reformed only excepted crying Grace grace unto it No where was the doctrine sounder the divine worship purer the government fitter for the building of Gods house But of late yeares the doctrine is leavened with Arminianisme and poperie the worship of God defiled with superstition and idolatrie the joint government of Pastors in presbyteries synodall and generall assemblies with subordination of presbyteries to synods and synods to generall assemblies is changed into tyrannicall oligarchie So that it may bee observed in our times to bee true which was noted by Aventinus to have beene done among the Popes in his time that the same deedes are at one time branded with the mark of superstition and at another time set out with the glorious title of pietie at one time attributed to Antichrist at another time to Christ at one time judged tyrannicall and unjust at another time just and righteous That which before we rejected as superstitious or idolatrous is now called truely religious that which before was called Antichristian and tyrannicall is receaved now as ancient and Apostolicall Is it not lamentable to see that government which maintained the kingdome of Antichrist in former times and with much paines thrown foorth to bee reestablished Some idle ministers deserting their owne particular flocks have taken upon them to bee diocesan pastors the principall and only pastors of all the congregations within an whole diocie to plant and transplant Ministers without consent of presbyteries to stay their proceedings against hainous offenders to sit as Princes amongst priests at their diocesan synods to suspend and deprive Ministers by the power of the high Commission without the consent of any lawfull let bee pretended assemblie of the Church to fine confine imprison Ministers or other professours without consent of the estates to sit in the Checker Counsell Session and to bear offices of estate to vote in Parliament in name of the Church without consent of the Church many of the Ministrie repyning and none consenting but upon conditions and cautions which are not regarded to send Commissioners to Court as directed from the Clergie or Church who return with articles in favours of Papists or for advancement of their estate is not the office of Deane and election of bishops by deane and chapter rejected as Popish by our generall assemblies recalled again without consent of the Church or so much as a pretended assemblie Are not the best qualified exspectants debarred from entrie to the Ministrie unlesse they subscrive such articles as the pretended bishops have devised and others obtruded upon congregations to their great grief Ministers are troubled by them with the acts of pretended assemblies whereas themselves transgresse the acts of many laudable assemblie Ministers are become dissolute and erroneus doctrine is taught without controlement We have cause to fear ere it be long that sound and faithfull Ministers shall become as rare as wedges of gold Consider further that soone after the government was changed idolatrous superstitious and ridiculous ceremonies were introduced into the worship of GOD with the five famous articles of which we are now to treat Moe are intended in the cannos lately â—â—blished and yet moe expected with the liturgle not yet printed neither can wee look for an end till the whole worship of God be defiled And yet these ceremonies are either commended as ancient or slighted as matters indifferent It is called in question if not altogether denyed whether the Pope bee the great Antichrist or not the possibilitie of reconciliation with Rome is maintained and to this end erroneous points of doctrine delivered in publick or defended in pâ—ivate or our differences from the Romish church slighted as not fundamentall Bookes of this kinde are printed with priviledge in our neighbour church and in private commended by such amongst us as apprehend the maintainance of this course to bee the easiest way to preferment Doctor Francis White in his treatise of the Sabbath ranketh among the traditions of the church the baptisme of infants religious observation of the Lords day the administration of baptisme and the Lords supper in publick assemblies and congregations the deliverie of the elements of the holy communion in both kindes the service of the church in a known language The Reader may finde more of this stuffe in Cozâ—ns devotions in Montagues Gagg and Appeal and in Shelfords sermons Have wee not need to fâ—ar the burning of our owne house when our neighbours house is in fire Have wee not greater cause to fear and bestirre our selves when the fire hath seased upon the thack of our own house and poysonable errours are vented amongst our selves Do wee then complain without iust cause or for matters of no importance The reconcilers cry peace peace but mean to peace till wee bee at peace with Rome The Prelates charge us with shisme and sedition but they mean to peace without peaceable possession of their places and obedience to their directions They call us shismaticks and yet cannot endure generall assemblies the ordinarie remedie of division and shismes as was acknowledged by the Kings Commissioners and such as were acquainted with his Maiesties minde at Linlithgow anno 1606. To what end was it enacted with their owne consent at Glasgow 1610. that those who were called bishops should be lyable to the triall and censure of the generall assemblie for their office and benefice life and conversation if we have not yearly or set generall assemblies to try them or censure us if we shall be found guiltie of shisme Grievances presented by Ministers to parliamâ—nts which should be the chief sanctuaries of refuge to all distressed subiects are suppressed and not suffered to be read in publick before the Estates
the English Liturgie he opposed stoutly to it And when the contention was like to grow to some hight hee and his Collegue Master Wittingham with some others drew forth of the English booke a plat in Latine and sent it to Master Calvin Howbeit the description of the corruptions was favourably set downe yet kneeling at the receaving of the elements is noted up among the rest in that extract Among his letters which are extant in writ we finde one dated the yeare 1559 at Deep and directed to Mastresse Anna Lock where he calleth the crosse in Baptisme and kneeling at the Lords table Diabolicall inventions After his return to his native country he ministred the Communion according to the order of the English church at Geneva where he had been last Minister This order was observed in all the reformed congregations before the reformed religion was established by authority of Parliament and is yet extant before the Psalmes in meeter with addition of the treatises of fasting and excommunication some prayers the forme and manner of the election and admission of Superintendents In the conâ—ession of faith prefixed and approved by our Church we have these words Neither must wee in the administration of the Sacraments follow mans phantâ—sâ—â—s but as Christ him selfe hath ordained so must they be ministred In the order of celebrating the Lords supper wee have these words The exhortation being ended the Minister commeth downe from the pulpit and sitteth at the table every man and woman likewise taking their place as occasion best serveth And againe The Minister breaketh the bread and delivereth it to the people who distribute and devide the same among themselfes according to our Saviours commandment And likewise giveth the cuppe In the second head of the first bâ—oke of discipline drawne up in the first yeare of publike and universall reformation wee have these words The table of the Lord is then rightly minâ—stred when it approacheth neâ—rest unto Christs owne action But plaine it is that at Supper Christ Jesus sate with his disciples and therefore doe we â—udge that sitting at a table is most convenient to that holy action And againe That the Mâ—nister break the bread and distribute the same to these that be next to him commanding the rest every one with sobrietie and reverence to break 〈◊〉 other we think it nearest to Christs action and to the perfite pracâ—ice Yee see our first Reformers preferred 〈…〉 kneeling but also to standing and 〈…〉 none of them approached so 〈…〉 When they rejected standing 〈…〉 man judge what they thought of kneeling 〈◊〉 ye may perceive that they rested upon 〈◊〉 â—o only for a time because of the abuse of kneeling 〈…〉 because most agreeable to the paterne It was ordained in the generall assembly holden the year 1562 That the order of Geneva be of served 〈…〉 ministration of the Sacraments By the order of Geneva was meant the order which was observed in the English Church at Geneva where Master Knox had beene of late Minister which order is called in the first booke of discipline The order of Geneva and The book of Common order This order as I have already said is set downe before the Psalmes in meeter In the assembly holden anno 1564 Ministers are referred to the order set do 〈◊〉 before the Psalmes which is a renewing of the former act In the Parliament holden the yeare 1567 it was declared that whosoever refused to participate of the Sacraments as they were then publikely administred in this reformed Church were not to be reputed members of this Church An act was likewise made concerning the Kings oath to be given at his coronation to maintain the religion then professed and in speciall the due and right administration of the Sacraments then receaved This act concerning the Kings oath was ratified again by acts of Parliament in the yeare 1581 and againe in the yeare 1592. In the yeare 1572 it was ordained by act of Parliament that such as did not communicate and partake of the Sacraments as they were then truly ministred in the Church of Scotland if they continue obstinate and disobedient shall be reputed infamous and unable to sit or stand in judgement persue bear office c. When in the second confession of faith which is commonly called the Kings confession we professe that we detest the ceremonies of the Roman Antichrist added to the ministration of the Sacraments we professe we detest kneeling in the act of receaving the sacramentall elements of bread and wine The order of celebrating the Lords supper which hath beene receaved and observed since the beginning of reformation and acknowledged both by generall assemblies and Parliaments to be the due and right order was perverted by a number of noble men Barons Ministers and pretended Bishops conveened at Perth in the yeare 1618 either having no lawfull commission or terrified with threats or corrupted one way or other They in their full and pretended assembly to please King James made this act following as it is extant among the acts of Parliament Since we are commanded by God himself that when we come to worship him wee fall downe and kneel before the Lord our Maker and considering withall that there is no part of divine worship more heavenly and spirituall then is the holy receaving of the blessed body and bloud of our Lord and Saviour Jesus Christ Like as the most humble and reverent gesture of the bâ—dy in our meditation and lifting up of our hearts best becometh so divine and sacred an action therefore notwithstanding that our Church hath used since the reformatioâ— of religion to celebrate the holy Communion to the people sitting by reason of the great abuse of kneeling used in the idolatrous worship of the Sacrament by the Papists yet now seeing all memorie of by-past superstâ—tion is past in revâ—rence of God and in due regard of so divine a mysterie and in remembrance of so mysticall an union as we are made partakers of the assembly thinketh good that that blessed Sacrament be celebrated hereafter meekly and reverently upon their knees This act if the lying parenthesis were culled out which is insert onely to deceave may passe among Papists and Lutherans It is untrue that all memory of by-past superstition is past and untrue that the abuse of kneeling among the papists was the onely occasion that moved our first reformers to make choice of sitting but the paterne of the first supper at the institution was the chiefe cause And therefore they not only rejected kneeling but also standing and taking in passing by as wee have shewed before We shall first defend the communicants sitting and next impugne their kneeling in the act of receiving the sacramentall elements of bread and 〈…〉 we shall prove it first to be warrantable next 〈…〉 downe our reasons whereupon wee 〈…〉 instituted THE FIRST PART CONCERneth the defence of sitting CHAP. I. That the Communicants sitting in the act of receaving eating and drinking is lawfull
verbo Domini edimus bibimus coenae sacramentum Sitting and harkning with silence to the word of the Lord wee eat and drink the sacrament of the supper Alasâ—o I have cited already Not only the strangers Churches at London in his time communicated sitting but even to this day other Churches in the Low countries c. Other Churches as in Pole such as adheered to the confession of Helâ—etia sate as we may see in Confensus Poloniae Standing about the table may consist with the distribution of the elements by the communicants but in regard by it is pretended more reverence the gesture of sitting is indirectly taxed and that pretended reverence taketh away that representation of familiar fâ—llowship whereof sitting is a more lively representation seeing standing is not the usuall and ordinarie gesture at civil feasts Communicating in passing by doth not only indirectly take sitting but taketh away the â—oresaid distribution Of which more afterward THE SECOND PART Concerning the unlawfulnesse of kneeling in the act of receaving c. CHAP. I. Kneeling in the act c. not warranted by the example of Christ and his Apostles WE should as we said before take us in all doubts to the surest way Our warrant for sitting can not be doubted of We have the example of Christ and his Apostles and the practice of the apostolicall Church for warrant to sit but not to kneel When Christ himselfe ministred and was present the Apostles kneeled not Though the Apostles did not alwayes worship Christ while he was present especially being occupied in cruell and common acts yet upon extraordinary occasions they and others worshipped him Matth. 8. 2. and 9. 18. and 14. 33. and 20. 20. Luke 5. 8. Ioh. 9. 38. Nor yet directed any outward adoration to God the Father Though they were sitting at supper yet they mâ—ghâ—sâ—on have changed their gesture especially seeing the legâ—ll supper was finished and Christs Supper began saith Wâ—llâ—ts pag. 648. They who receave as is commanded wâ—thouâ— adoration are secure that they depart not from Gods commandement then the which securitâ—e there can bee nothing beâ—ter when wee intreprisâ— any thing Thâ—y have the example of the Apostles whom wee read not to have adored prostrate but as they were sitting they receavâ—d aâ—d did eat They have the practâ—se of the Apostolâ—ck Churches where it is declared that the Faithfull did communicate not in adoration but in breaking of bread saith Calvine Beza in his disput against Iodocus Harchius saith So lâ—ke as when the Lord truely to bee adored as God and man at table did instâ—tute this holy supper that the Disciples arose to the end that falling upon their knees they might receavâ— that bread and wine out of his hand And so likâ— as the Apâ—sâ—les were ignorant how to deliver to the Churches the mannâ—r how to celebrate these holy mysteries It is known well enough that the Love feasts could hardly or scaâ—ce aâ—â—ll â—dmit gâ—niculation Agapaâ— quidem certe constat 〈…〉 quidem geniculationem admississe Hospiâ—nsa 〈…〉 The Waldenses in the apologie above 〈…〉 hujus testimonio est quod Dominus noster Iesuâ— Câ—ristus sedentibus dedâ—t successores longo tempore per domos fregerunt panem acceperunt cibum cum benedictione non fecerunt reverentiam CHAP. II. Kneeling in the act of receaving is not sutable with the forme of a banquet or use of a supper-table THis holy action is denominate the Lords table and the Lords supper from the use of the one and formes of the other Wonderfull is the subtilitie of our Doctor who answereth that the sustaining of meat set on the table is the only use of a table but of beds and furmes to sit upon Wee say this also is the use of a table that the guests or persons invited may sit at and about it and partake of the meat set upon the table Otherwise if there bee no use of a table but to set meat upon it a dressour or a cupboord may bee called a table Whereas they say the altar is called the table of the Lord Malach. 1. and yet none did sit at it True and so do the Papists also call the lid of their altar a table But it is plain wee speak of a supper or feasting table The Altar is called the Lords table because the Lords meat Levit. 22. 25. that which was burnt with fire in oblation to GOD was consumed on it But the Lords supper is called the Lords table because our Lord and Saviour appointed it for his guests whom he inviteth to it So the table of the shew bread might bee called the Lords table but not in our sense not a supper or feast table and therefore impertinentlie alleadged by L. pag. 54. Kneeling is a gesture more agreeable to the Popish altar where the Priests beside communicated kneeling then with a feast table wherewith it agreeth not at all Wee have put down altars saith Alasco and use a table because it agreeth better with a supper and the Apostle hath given the title of a table to denomâ—nate the Lords supper And again The termes Supper and Table of the Lord verâ—e familiar with the Apostle Paul seeme to require sitting rather then standing kneeling or passing by Where the Apostle saith Yee cannot partake of the table of the Lord and the table of devils Our Doctor saith there is no materiall and artificiall table to be understood but things offered to Idols in the one speach and Christs bodie and blood in the other But both are to bee understood for meat offered to Idols can not bee called the table of devils unlesse there had beene a materiall table upon which the meat was set The Apostle telleth us that they sate at these tables in the Idols chappels 1 Cor. 8. 10. The Idolaters had a table whereon they eated the remainder of the sacrifice which was offered upon the Altar as the Iewes had Habebant Iudiei primum altaria ubi sacrificabant deinde mensaâ— quas instrâ—ebant reliquiis obâ—â—i jam sacrificis atque in illis mensis epulabantur saith Zanchius tom 4. col 466. See Tilenus Willets and Cornelius à â—apâ—de a Popish writer upon 1 Cor. 10. 21. and 1 Cor. 8. 10. So the by table of the Lord must likewise bee understood not the bare elements or as the Doctor speaketh the bodie and blood of Christ in the sacrament but with all a materiall table And Beza out of the same verse 1 Cor. 10. 21. inferreth that in the primitive Church they had materiall tables and not altars Willets inferreth the like in his Synopsis The Lords supper then is called the Lords table by a trope called Metonymia subjecti because the elements were set on the table when Christ said This cup meaning the wine which was in the cup Is the new testament in my blood the metonymicall speach importeth necessarlie that hee had a materiall cup in his hand when hee
the supreme magistrat in things indifferent taketh away the scandall There are two sorts of indifferent things saith Zâ—nâ—hius some that are manifest occasions of sinning others are not of that kinde Res adiaphorae duplices sunt Quaelam suâ—t alicui aportâ—e occasiones peccatorum ita ut exillis verè immineat pâ—riculâ—m pèceandi alie vero non ita se habent For the first sort that we ought to abstaine from 〈◊〉 evill and all manifest occasion of evil For who saith he will venture to passe along a ruinous bridge if hee perceave manifest danger of falling into the river Can the supreame magistrat take away that aptnesse and fitnesse that any thing hath to intise and provoke men to sinne The Apostle Paul saith he had rather never eat flesh then offend a weake brother for eating flesh offered to the idol and sold in the market And I think he had greater authority in such matters nor any prince or generall assembly The Belgick synods yee see would not take so much upon them but for ad kneeling for fear of idolatrie If the Church to whom the rule for directing the use of things indifferent in maters of religion are laide down to wit that all things bee done decently in order to edification without offence may not presume so farre far lesse may the magistrate for his power is cumulative to assist the Church not privative to deprive the Church of her power The magistrates countenance maketh the scandall the greater and hee strengthneth it by his authoritie whereas hee should remove scandals and not lay stumbling-blocks in the way of the people The brasen serpent was but a passive 〈◊〉 active scandall and yet Ezekias brake it in pieces for more should active scandals bee removed These Courâ—-clawbacks tell us wee should rather offend the people then the supreme magistrate But better offend that is displease him nor offend that is give occasion to the poorest soule let bee many thousands to fall into any sin let bee so haynous a sin as is the sin of idolatrie The magistrate is not in danger of stumbling for yee say he esteemeth the matter indifferent Is not the supreme magistrate a sinfull man May hee not make Israel to sin May hee not abuse things indifferent and transgresse the rules above mentioned May hee not bee a secret friend to the pope or an a bettor of superstition Suppose hee have no such intention yet hee can not by his authoritie alter conditionem operis the qualitie of the work it self and make a thing which of it selfe is inductive to scandall not inductive Doth his commandment make all so sure that none can bee scandalized That is impossible considering the shew of evill in the deed it self the ignorance of many thousands the disposition of the ignorants to superstition the pronnesse of mens nature to idolatrie and the increase of papists Ioab was guiltie of Vriahs bloud notwithstanding of the Kings commandment so art thou of thy brothers falling Thy life for his life if hee bee a missing Say not therefore with Cain Am I my brothers keeper Active obedience to the magistrate ought not to bee a rule of thy love to Gods glory and the salvation of thy brother Passive obedience is not denied but defences by lawes aright first to bee heard Whereas they alleadge that sitting is dangerous for breeding contempt and prophanation To passe by the institution experience is a testimonie in the contrare Rusticitie in the behaviour of simple ones not acquainted with all the points of civiliâ—â— is not prophanation but may bee where the minde is in good order Horrible prophane were the words of our blind bishop to a gentle woman in the offering of the elements because shee would not kneel Wee maintain that kneeling in the act of receaving the sacramentall elements was not devised or at least authorized till the great Antichrist overruled Wee need not to poinâ—â— at the time when it first began for there are many corruptions in the Romane Church which can not bee dedâ—â—ed 〈◊〉 a certain beginning by the Romanists themselfs It is sufficient that wee point out a time wherein it was not in use There can not be an authentick testimonie alleadged for kneeling in the act of receaving the sacramentall elements before the opinion of reall presence yea or of transubstantiation began to spread or to come to a more certain date for the space of a thousand years after Christ. I say authentick testimonie for wee regard not supposititions or counterfite works Origens first homilie in divers loca is brought in saying Thou therefore humbling thy self â—â—itat the Centurieâ— â—nd say Lord I am not worthie c. but that works is acknowledged by the papists themselfs to be counterfite Suchlike counterfiâ—e Cyrillus of Jerusalem in his fifth catechisme saith Then come to the cuppe of the blood not stretching out thy hand sed prâ—nus in modum adorationis venerationis dicens Antenâ— But stowâ—ing downward or with the face bended downward in manner of adoration or veneration saying Amen He sayeth not Cade pronuâ— fall down on thy faâ—e sed accede pronus but come inclyning or bowing thy heâ—d or upper part of thy body as men use to do when they make courtesie for men can not come falling flat But what need wee trouble our selfes with his words seeing hee is marked for a counterfite by Moulias on the Lords supper the bishop of Spalato and Plessie who in his answere to the bishop of Evereux saith These catecâ—ismes of Cyrillus are supposititious and come not to light but in our time M. Down in his treatise of transubstantiation pag. 3â— 38. saith That these catecbeticall booke are but of a verie late edition that Harding acknowledgeth that in his time they were known to veâ—ie few and in â—rite that they have beene published since in print and perhaps to winne more authoritie to them misfathered upon Cyrillus of Ierusalem This Cyrill directs the Communicant to touch his lips which are sanctified with the touch of Christs body and bloud that by the touch of that finger hee may sanctifie his eyes brow and others No authentick testimonie can they produce bearing the word kneeling which is an adoration not in a large but strict sense The testimonies bearing the word adore are either counterfite or to bee understood of inward adoration as Doctour Burges himself confesseth sundrie of the learned do construe them or of adoration in time of prayer before they communicate or adoration is taken taken only for veneration See Iewel in the article of adoration Bilson in his book of obedience and Mortoun the late defender of the ceremonies in his latest worke entituled Of the institution of the sacrament He bringeth in sundrie exemples to prove the latitude of the word Adore When Theodorâ—t saith dialog 2. that the mysticall signes are adored he should speake very grosly if the word adore meant not only reverent usage Moulines on
the Lords supper 2. part page 24. translateth Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reverenced and disputeth against adored as not agreeable to his meaning And so Bilson expoundeth Theodoret and to this purpose alledgeth the glosse of the Canon law In hoc sensu possumus qâ—am libet rem sacrâ—m adorare id est reverenâ—iam exhibere Ana. stasius saith Dominica verba attentè audiant si leliter adorent 1. venerantur saith the glosse Adore plenitudinem scripturae I adore the fulnesse of the scripture saith Tertullian Doctour Burges is forced to construâ— the word adored in this sense when he would give a right sense to some words of Iewell The sacraments in that sort in respect of that which they signifie and not in respect of that which they are of themselfes are the flesh of Christ and are so understood and beleeved and adored but the whole honour resteth not in them but is passed over from them to the things which be signified saith Iewel His meaning is saith the Doctour that no more is or may be done respectively to the sacrament then that which wee call veneration that which in strict sense we call adoration or divine worship is reserved to God Chrysostome meaneth spirituall reverence in 1 Corin. 11. and therefore he useth emphaticall speeches of ascending up to the gates of heaven even the heaven of heavens like eagles saith Doctour Fulk 〈◊〉 followeth not that they kneeled in Augustines time because the Ethnicks objected that Christians honoured Bacchus and Ceres The reverene carriage of Christians at the participation of the sacrament all bread and wine was sufficient to be an occasion of the mistaking Averroes the Arabian Spaniard about 400 yeares since objected That Christians adored that which they did eat It may be that in his time they kneeled and gave just occasion to Averroes reproach But his time is not within our date In a word looke how old they can prove kneeling we shall prove reall presence Doctour Purges hath found out a place which was never found out before wherâ—â— hee confidently concludeth that the communicants kâ—eeled in Tertullâ—ans time for faith he the people shunned to take the sacrament when they might not kneel in the act of receaving or partaking of it and therefore forbore to come to the communion table on the station dayes because it behoved them the stand on these dayes Tertullian saith he inviteth them to come and take the bread standing at the table publikely and to reserve and carry it away with them and receave it at home as they desired kneeling and so both duties should be performed the receaving of the eucharist and the tradition of standing on these dayes observed Tertullians words are Similiter de stationum diebus non putant plerique sacrificiorum orationibus interveniendum quâ—d statio solvenda sit accepto corpore Domini Which last words he translateth because station or standing is then to be performed in receaving the body of the Lord whereas he should â—ranstâ—te because the fast is then to be brocken after the receaving of the bodie of the Lord. For the word statio in Tertullians language is taken for fasting both in this place and in his booke De corona militis cap. 11. and in his booke De jejuniis cap. 2. 10. 14. as Pamelius hath well observed upon that place and after him Baronius in his annales In his booke De jejuniis he bringeth in for illustration Moses persevering in prayer till the going downe of the sunne when the people was fighting against the Amalekits Nonne statio fuit sera saith he Did Ioshua dyne that day saith he that he fought against the Ammorits that commanded the sunne to stand in Gibeon and the moone in Askalon That God gave such authority to Sauls commandement concerning fasting till even that Iâ—nathan for tasting a little hony was scarce delivered at the instant request of the people Tantam authoritatem dedit edicto stationis Saulis ut Ionathan filius c. H. bringeth in such exemples for the custome their owne sect of the Mountanists had brought in which was to keep these fasts till evening whereas the custome of the Church was to keepe them only to the ninth that is our third houre afternoone In the 2. and 14. chapter he maketh mention of weddensday and fâ—yday appointed for these fasts Cur quartam sextam sabbathi stâ—tionibus dicamus speaking of the custome of the Church at that time The meaning of Tertullian in the place above cited is They were in an errour who thought that if they had receaved the sacrament their fast should be broken which should have continued to the set houre For saith he dâ—th the encharist lose that service which wee have devoted unto God or rather doth it binde us more to God Nonne solennior erit statio tua si ad aram Dei steteris Shall not thy fast bee the more solemne if thou stand also at the altar of God thâ—â— is the communion table Accepto corpore Domini reservata as Iunius readeâ—â— id est stationis officio not reservato that it may answer to the other member both are safe participatis sacrificti excâ—utio offâ—cii both the participation of the sacrifice â—nd performance of thy service id est jejunii saith 〈◊〉 his answer to the theologues of Burdeâ—ux 〈…〉 his answer to the bishop of Everâ—ux he saith That Tertullian would remove that scruple that after they had communicated their fast was broken they thought aâ— si participâ—tio euch aristiae jejunium abrumpere◠〈◊〉 if the participation of the eucharist had broken up their fast Ambrose giveth the reason wherfore these set fasts were called Stationes quod stantos commarantes in eis inimicos insidiantes repellimus because standing and staâ—ing in them wee repâ—ll our enemies lying in wait for us meaning spirituall enemies The metaphore is borrowed from souldiers who behoved to fast so long as they were in statioâ— Metaphora à militiâ—m sumpta quod quamdiu in statione erant jejunare 〈◊〉 oportebat See Pamelius upon both the places Doctour Burges finding that Tertullian lib. 2. ad uxorem maketh mention of jejunia fasts after hee had made mention of stationes concludeth in his owne fancie that stationes were not fasts whereas he might have seene stationes distinguished à jejuniis in the former place also but by the one he meaneth of such as fasted at any time of their owe free accord by the other the set dayes of fasting Iejunium est indifferenter cujuslibet Diâ—i abstinentia non perlegâ—m sed secundum propriam voluntatem statio statutorum dierum vel temporum And this difference Pamelius acknowledgeth he hath out of Rabanus Maâ—rus The very phrase it selfe solvere stationem might have guided him aright For what more frequent a phrase for breaking of a fast then solvere jejuniums We denie not that they stood both these dayes and other
not uniforme among themselfes in the words uttered at deliverie of the elements If we may sit or stand or kneel in time of prayer then kneeling is not enjoyned in regard of prayer but some other thing intended But as I have said we are not direct by the act to lift up our hearts or pray and therefore I need not as yet to insist upon this pretext Giving that in the conclusion these words In remembrance of so mysticall an union â—e answerable in the narrative the meditation and lifting up of our heart then by meditation and lifting up of the heart is meant not prayer but remembrance And what is that to say to kneel in remembrance that were to kneel for a memoriall But suppone it were thus when we remember and as he addeth consider to remember and consider is not to pray Shall we kneel whensoever we are put in minde of that mysticall union And what is meant by this mysticall union It may meane as well a materiall conjunction as they call it or corporall union of the body of Christ with the bodies of the Communicants by touch in the mouth swallowing downe to the stomack and mixture with the bodies of the communicants as spirituall with the soule O Lord let thy bodie which I have taken and bloud which I have drunken câ—eave uutâ— my guts and enâ—rals saith a Romane missall But the spirituall eating of Christs flesh and drinking of his bloud and the mysticall union between Christ and us wrought by it is as well done out of the sacrament as in it saith Master Downe Wee are not united with Christ by receaving his flesh into our mouthes but by faith which may be done without ever participatâ—ing the sacrâ—ment That the Reader may perceave the better how the act is contrived let him read it without the two lies closed within the parenthesis seeing the act is whole and entire without them and he shall see that it may passe among Papists and Lutherans not one word or syllable sounding against a reall presence in the signes and that we are directed to kneel not in regard of any prayer but in due regard of so divine an action or mysterie as is the sacrament or sacramentall receaving of Christs bodie and bloud Wee may also consider the intent of the Church of England or rather of their prelats and adherents that wee may take up the better the intent of our act For conformitie with them is intended At the first Kneeling was left free in the dayes of King Edward the sixt The Papists making a stirre for want of reverence to the sacrament at the second reviewing of the booke of common prayer Kneeling was enjoyned upon this reason That the sacrament might not be prophaned but holden in a holy and reverent estimation this was done by the directours and contrivers of the booke partly to pacifie the Papists partly because their judgement was not cleare in this point They could not see every thing throughly at the dawning of the day Yet it was not altered but by a staâ—ute 1. Elizabeth that second booke of King Edwards was confirmed Doctour Burges bringeth in a passage to explaine the matter which saith he is left out by negligence of the printer But it is more likely that it hath beene done of purpose by such as were directours Doctour Mortoun saith That their Church thought it fit by outward reverence in the manner of receaving the eucharist to testifie their due estimation of such holy rites to stop the mouths of blasphemous Papists vilifying the sacrament with the ignominious names of bakers bread vintners wine profane elements ale-cakes But Doctour Ames in his reply to Doctour Mortoun answereth That it was not so much for the stopping of the mouths of Papists but that some close dissembling adversaries did hinder the worke of reformation so much as they could and that they have done so ever since and do so still to this day It may be such pretended the scoffing of Papists buâ— what matter of any glosse if kneeling be directed that the sacrament be not prophaned but hold in reverent estimation Then the sacrament is prophaned belike if wee either sit or stand and kneel not Master Huâ—ton saith They kneel to put a difference betweene the ordinarie bread and wine and these sacramentall to which they give the more reverence because it is more then ordinarie bread and wine What more plaine They say not they kneel to God that the sacrament may not be prophaned but holden in reverence c. But simply they are enjoyned to kneel that the sacrament be not prophaned c. And suppose they were it were no better shift then the Papists use when they say they dedicate temples to God in honour of this or that Saint And yet wee kneel not to God but in prayer and thanksgiving which are not compatible with the act of receaving eating and drinking of which more afterward A bare kneeling can not be presented without some signe of extraordinarie presence or apparition Some of their formalists pretend they kneel because of the prayer uâ—tered at the deliverie of the elements The body of our Lord Jesus Christ which was given for thee preserve thy body and soule unto everlasting life I answer That it is already proved that kneeling is enjoyned for the sacraments fakâ— Next Christ prayed not at the deliverie of the elements but in an enunciative forme uttered the word of the promise This is my body This cuppe is the new testament 2. The word of promise is the speciall clause of the charter The sacramentall signes are like seales hanging at the charter If at any time therefore the word of promise should be uttered then specially when the seales are delivered The Evangelists Matthew Mark Luke and the Apostle Paul repeat precisely and constantly that word so that any man may perceave the sacramentall forme of words ought precisely to be observed and uttered in the name of Christ without change into a prayer in name of the Church The sacramentall forme of words is observed in baptisme why not here Our formalists forbeare to to utter the word of promise to the Communicant They say They have uttered it before It is not enough that they were uttered before narrâ—ivâ—ly or 〈◊〉 in rehearsall of the words of institution For this sacrament is an imitation of Christ not a recitall of his words and actions It is to doe as he did and not to report what he did saith Mouline The rehearsall of the words of the institution leâ—terh us see what warrant wee have to celebrate such an action and in generall of use I read and wine But it can not bee said demonstratively of this bread and wine in particular set on the table that it is the body and bloud of Christ till it be first sanctified by prayer and thanksgiving to that use and after delivered to the communicant with command to take eat and assurance
which is a begging of the question and yet hee can not prove kneeling at the hearing of the word let bee in the act of receaving the sacramentall elements but out of a misprinted place in Perth assembly pag. 45. where in is put for after Farre lesse can our Formalists pretend the respect of prayer For we have no act enjoyning either any vocall prayer to be uttered by the minister or mentall by the Communicant when he is to receave the elements Nor doe our Formalists observe one forme of words at the deliverie either for prayer or otherwise Wheresoever the publike intent of a Church is to kneel for reverence of the sacrament every Communicant following her direction is an idolater Howbeit his privat intent were divers from the intent of the act which is urged as the publike intent of the Church yet he is interpretativè an idolater and to be so construed both before God and man If any man receave the sacrament upon his knees at Rome or in any other Popish Church whersoever were his privat intent yet he must be interpreted to kneel according to the intent of the Church of Rome The heart may be carried one way and the outward action another way for feare or other respects but that outward action must be interpreted not according to the intention of the minde but the intent of the injoyner If ye fall downe before an idol in Spaine suppose for feare of the inquisition ye commit idolatrie and honoureth that idol in the sight of men If it be asked after what manner the Communicant must be interpreted to adore I answer That upon better consideration of the act then before I thinke the Communicant may according to the act kneel with a Popish intent carring both the inward motion of his spirit and outward submission of his body to the sacrament upon opinion of transubstantiation or with the Lutherans intent upon opinion of consubstantiation and that for two cases first because the words of the act make mention only of the body and bloud of Christ and of the blessed sacrament but not one word of the elements of bread and wine Next because some of our ministers the chief urgers of kneeling are popish and have taught in publike in the pulpits of Edinburgh that wee ought not to contend or descant curiously upon the manner of Christs presence in the sacrament and that he is present after an unknowne manner To this purpose they cite a saying of Durandus It is current among the English prelats The bishop of Rochester in his defence of kneeling commendeth the simplicitie of the ancients who disputed not whither Christ were present Câ—n sub in or trans in the supper See Hooker likewise in his fift booke of ecclesiasticall policie And Sutton on the Lords supper in his appendix They will talke more plainly when they shall see their time Our Doctour commendeth them for this They would have us beleeve that the manner of the presence of Christs body at the sacrament is unknowne whereas we know very well that Christs body is present after a spirituall manner to the soules of the godly receaving by faith â—ut to the sacrament or elemenâ—s only after a sacramentall manner that is relatively as things signified are to signes howbeit farre distant That incomprehensible or unsearchable manner whereof they talke is a lurking hole for adversaries to the truth as Beza can tell him Our Doctour from Christs personall omnipresence inferreth page 142. the flesh and bloud of Christ may be worshipped in the sacrament because wheresoever his person is his humanity is corjoyned with his divinitie By this Popish reason Christs flesh and bloud may be worshipped in a stone in the moone the sunne or any other thing else His argument is borrowed from the Rhemists note upon Heb. 1. 8. Our doctour rejecteth the Vbiquitaries conceat of Christs humanitie extended and diffused through every place yet notwithstanding of this personall omnipresence he hideth himself in the lurking hole of the imperceptible manner of the sacramentall presence He acknowledgeth a spiritual presence of Christs body in the sacrament Bâ—llarmine acknowledgeth as much for saith hee Non habet Christus in Eucharistia modum existendi corporum sed spirituum If ye will bear the word Bodily so will Bellarmine he content because saith he Christ is not present after that manner that bodies have existence of their own nature unlesse the right explication bee added He commendeth the expression of the councell of Treâ—â— Verè realiter substantialiter Truely reallie substantiallie as the best and surest For the popish sence When our doctours will not have us to contend about the manner of presence whither by consubstantion or transubstantiation yet this taketh not away Substantially in generall but leaveth place to substantially in an unknown manner But wee proceed If any will extend the words of the act to the elements of bread and wine and interpret the receaving of Christs bodie and bloud of the souls inward receaving then howbeit hee kneeleth not upon opinion of the reall presence of Christ in the sacrament yet his adoration is terminated and resteth someway upon the sacrament or sacramentall elements otherwise hee cannot bee said to kneel for receiving of the sacrament Now as the papists agree not among themselves about the manner of worshipping their images so the Communicants may differ in the manner and way of terminating that adoration or worship Therefore suppose he believe not the reall presence or existence of the body of Christ in the bread yet hee may in his apprehension and imagination unite them as the papist doth his image with the prototype and so adore the thing with the thing signified as the purple robbe with the King is coadored or adored per accidâ—ns or hee may consider the signe as substitute in the roome of the thing signified howbeit absent and performeth before it or about it that adoration which hee would bestow upon the thing signified and by it or in it honoureth the thing signified properly but the signe improperly As when a Kings Ambassadour or Vice-gerent is honoured at some solemnitie with the honour of his Master but improperly for the King is properly honoured Or as Vasâ—uez will have images to bee adored to wit with the inward motion of the minde to the thing signified the bodie of Christ and the exterior or outward signe of submission to the signe to bee transmitted to the thing signified or considering the signes as things sacred and in relation to God whom we are serving in the use of them So howbeit the way and manner of terminating the reverence in the Sacrament bee different according to the conceat of the Communicant all come to one end to wit to kneel for reverence of the Sacrament Now to kneel for reverence is a gesture of adoration and soveraigne worship as L. ackowledgeth It is nothing to the devil whether a man erre this
or that way Howbeit the Communicants were not directed to kneel for reverence of the Sacrament dare any man say but they may easily fall upon it one of these wayes I might draw another score heere for it is enough that the Communicants are directed by the act of Perth to kneel for reverence of the Sacrament for seeing hee kneeleth in obedience to that act hee must bee interpreted to kneel for that end otherwise hee may goe to Rome and take Corpus Christi out of the popes hand reserving a secret intent to himself Therefore howbeit kneeling in the act of receiving might hee lawfull no professour in our Church can bee excused if he kneel But wee proceed and setting aside the act of Pâ—rth wee consider the act or action it self kneeling in the act of receaving eating drinking the 〈…〉 simplie We will prove it can not bee done but for reverence of the Sacrament or sacramentall elements and that by two arguments The first argument shall bee this To be tied to kneel whither by direction of others or resolution of our own mindes to kneel with reverence in any religious exercise 〈…〉 or senselesse creature can not bee done but for 〈…〉 of that creature The communicant is 〈…〉 by the direction of others or his own 〈…〉 to kneel with reverence before dead and senselesse creatures when hee is in the act of receaving the sacramentall elements Therefore he kneeleth for reverence of the sacramentall elements I say by direction of others or resolution of our own minde for we can not kneele to God in prayer but there are many things before us a house a wall a tree c. but they are set before us only by casuall position or situation â—â—â—ther can wee choose to do otherwise but wee do not lie our selfes I adde with reverence for if a person finding himselfe diseased at the hearing of the word finde himselfe eased with kneeling that can not bee called kneeling with reverence If yee bee tied to kneel with reverence when you are to do any religious exercise suppone prayer before such a creature suppone but a'tree and is not likewise tied when you pray before any other creature your gesture of adoration can not bee without respect to the tree God himself never appointed any creature to bee an object to the eyes of man when hee was to adore him upon his knees but only directed his people to kneel toward a certain place where he was present himself in an extraordinarie manner or bound himself by promise to hear them from thence Hee was present in the Ark after an extraordinarie manner sitting betweene the Cherubins answered by a lively voice out of it to Moses and vouchsafed to hear such as turned toward the Temple when they called upon him But there is no such place appointed under the Gospel far lesse any creature before which hee hath directed us to kneel Our adoration is directed to that place where wee know the manhood of Christ whereof the Ark and the Temple were types doth exist naturally or substantially that is to the heavens The sacramentall bread is not a place of Gods extraordinarie presence nor of the existing of Christs manhood substantially or of promise to hear us from thence It is idolatrie saith Perkinse to turne dispose or direct the worship of God or any part thereof to any particular place or creature without the appointment of God and more specially to direct our adoration to the bread or the place where the bread is The Theologues and ministers in the Palatinat in their admonition touching the booke of Concord teach us that it is idolatrie to worship God otherwise then he hath commanded that they are guilty of this idolatrie that direct the adoration of God to any other place or creature then God hath commanded that for this cause only these worshipped God aright who in their gesture turned their faces toward the arke where he was preferâ—â— after a singular manner because God had commanded this ceremoniall adoration promising to heare such as worshipped him after that manner But that under the new testament all ceremoniall adoration by turning us to any certaine place or thing is damned In the admonition above mentioned therefore they condemne them as guiltie of as grosse idolatrie who adore Christ in or beside or before the sacramentall bread â—s if he were corporally there as those who falling down before any common bread a stocke or stone would say they adore Christ in it Qui igitur Christum adorant in isto vel apud istum vel coram isto pane tanquam ibi corporaliter praesentem aeque crassam ac Deo displicentem idololatriam admittunt atque is qui coram quovis pane communi aut quovis trunco aut quovis lapid procidens in eo Christum se aederarit dicat They adde as corporally present because these against whom they were writing maintained a corporall presence Our doctour sayeth It is no errour to worship Christs flesh there which must bee understood as present there whither in respect of his personall omnipresence or by imaginarie uâ—ion of the bread and his bodie or that unknown manner of sacramentall presence with which they cloak perhaps a meaning which as yet they think not expedient to professe Kuchlinus disp theolog pag. 597. inferreth out of Ierem. 3. 11. and Iohn 4. 23. likewise that our adoration should not bee directed either in bodie or minde to the altar or the ministers hand Ter Simecdochen enim tollit circumstantiam omnem verti loci ad quem in terris dirigitur adoratio Dei quod ostendit Antithesis manifestè sed in spiritu veritate Yee see then howbeit wee are not tied to direct our adoration at all time to the place where the bread is as the Jewes were toward the arke because it is not alwayes fixed in a certaine place these divines condemne the like manner at whatsoever time we adore before the bread We uncover our heads say they when wee receave the elements why may wee not also kneel I answer first the uncovering of the head is a gesture of reverence only and that only among some nations but not of adoration The Jewes Turkes and Mahometans pray with their heads covered The Grecians and Romanes of old howbeit they walked in publike with uncovered heads except in raine great heat or mourning yet in the service of their Gods they had their heads covered The Europeans this day uncover their heads when they are praying Kneeling is a gesture of adoration among all nations either in civill or religious use Augustine saith Honorat emnis qui adorat no autem adorat omnes quid onorat Every one that doth adore doth honour but not every one that honoureth adoreth Contraserm Arian c. 23. I will not kneel to every one to whom I uncover my head civilly Every one that standeth with his head uncovered in presence of the king is not adoring as he is
feast decked his table with all kinde of provision sâ— that there lacketh nothing but the guests to sit downe and yet these who be called without any cause most unthankefully refuse to come The exhortation seemeth to â—ee drâ—wâ—e out of that place of Chrysostome but they omit the 〈◊〉 words Sit downe and participat For all the 〈…〉 the first part of the comparison they bid not the Communicants sit downe But they must kneel and receave that which is reached to them So that there is no more use of the table then if it were a cupbord or altar Fourthly if we should kneel because we are receaving a gift by this reason wee should kneel when wee receave any benefite or gift of God as for example when we are taking eating drinking our ordinarie meat and drinke If yee will say the sacramentall is holy bread the other common then yee confesse ye kneel because of the holinesse that is the setting a part of it to a holy use and that is idolatrie If ye will say ye receave a greater gift then when yee receave your ordinarie food that is no more but then there is a greater motive Yet if because a gift then whensoever or whatsoever gift ye receave ye ought to kneel God deserveth thankes for the least of his benefits and is to bee adored for whatsoever benefite spirituall or temporall receaved in the time of divine service or out of it For this is the common doctrine of the school men Eundem honorem adorationis atque eodem modo Deo esse deferendum etiamsi varia sunt ipsius beneficia attributa That is That the same honour of adoration is to be given to God and after the same manner howbeit his benefites and attributes are divers For the reason upon Gods part that moveth us to adore him is the excellenie of his dignity All his attributes concurre to make up this excellencie whatsoever benefite move us never so meane hee deserveth honour because bestowed by so great a Lord who is the fountaine primum principium When the Israelites were to be cured miraculously by looking up to the brazen serpent a type of Christ they kneeled not It is a frivolous objection and scarce worthie the answering when they say what wee may crave upon our knees wee may receave upon our knees They should conclude we must receaue upon our knees But neither the one nor the other doth follow For wee crave our daily food upon our knees and rayment therefore by their reasoning wee should kneel with reverence when we receave our food in at our mouth or put on our doublet Yet say they what wee crave of God upon our knees in publike worship wee may receave upon our knees But this is yet as frivolous For wee may crave in time of publike worship upon our knees things necessarie for this temporall life and so wee doe when in the Lords prayer we say Give us this day our daily bread Further the diffâ—rence of place and time is but a difference in circumstances and altereth not the nature of worship and so I may receave upon my knees whatsoever I may crave of God in privat worship upon my knees if this kinde of reasoning were good But it is not the diversitie of the time or place where wee receave the benefite more then the diversity of the benefite it selfe that is the ground of adoration but Gods excellencie as we said before Next they consider not that these three things are to bee clearly distinguished a blessing or sanctifying of the creature or meane God hath appointed either for our temporall or spirituall life of which some are reckoned by L. pag. 85. 86. before the use the use it selfe and thanksgiving after the use Blessing before meat the use of the meat in enjoying it be receaving eating drinking and thanksgiving after blessing before the reading preaching or hearing of the word the act it selfe of reading hearing preaching and thanksgiving to God after blessing before the receaving of the sacramentâ—ll elements the receaving and participation it selfe and thanksgiving after They aske if humility and reverence be not requisite in the act of receaving the sacramentall elements I answer Yes in all religious exercises at the hearing of the word reading of the word c. But it followeth not that there should be humiliation upon our knees because humility of minde is required nor adoration because reverence is required Is there no reverence nor humility but in kneeling before dead and senslesse creatures There is a damnable humility plausible to will-worshippers and idolaters condemned Coloss. 2. 23. Peter was censured when hee refused that Christ should wash his feet It is Christs honour to command obedience upon our part is true humility Humility is an habit adoration is an act The act of humility is immanent whereby a man resteth content and well pleased with his owne estate and ranke and doth not conceat greater worth in himself then there is specially in comparison with God But adoration is a transient act whereby a man goeth out of himselfe as it were to direct some homage and worship to God Such like reverence is a common adjunct to all sorts of worship preaching praying praising adoring but is not a distinct kinde of worship as is adoration The pretence of reverence cannot be a sufficient reason for altering the ordinance of Christ and the opinion of reverence hath often beene the dame and nourâ—e of manifold superstitions saith Doctour Mortoâ—nâ—â— To concludes that because wee must use reverent gesture in receaving the holy communion therefore wee must kneel in the act of receaving is to condemne our owne Church and other reformed Churches of want of reverence Vnlesse yee will say sitting is reverent for some to take in passing for others but kneeling for Scotland So may the Monkes conclude saith Doctourâ— Ames wee must have garments therefore wee must in one order have blacke in another white in a third gray and so forth If any judicious Reader will review all their reasons or pretences for kneeling hee shall finde they inferre a duty to kneel and consequently an indirect taxing of Christ and his Apostles and all others in ancient time or in reformed Churches who have not kneeled And if there were no more this alone may let them see the weaknesse of their reasoning Seeing kneeling in the act of receaving the sacramentall element is idolatry and cannot be used but idolatrously it followeth that kneeling in the act of receaving brought not in aâ—tolatrie or bread worship as some divines construing charitably some old Writers or mistaking counterfeit workes for genuing have imagined We may observe other ushers to have prepared the way for bread worship by kneeling After that the virgine times of the first age or prime primitive that is the apostolicall times were past changes entered They were not content to sit but at some time and more frequently stood They left off distribution
but it was done by divine authoritie Many things might have beene done then by their direction the like whereof wee have not now Thirdly it appeareth Esther 9. 28. that this custome was to bee observed as long as the feasts appointed by the Lord himselfe Holy dayes of ecclesiasticall constitution are not of such a nature as Doctour Fulk acknowledgeth Fourthly it was not done without consent of the people of the Jewes themselves as Junius observeth The Jewes tooke upon them and their seed to keepe these two dayes Esther 9. 27. Howbeit they were not religious but politike dayes Mordecai would not impose them without their consent The equitie of this is seene in the Canon law where bishops are forbidden to appoint any particular festivall dayes within their diocies without consent of the people And there is good reason seeing they are to be withdrawne from their calling I put now the case they had power to make a holy or festivall day Lastly can any prince or state make the like ordinance for the posteritie to feast and send portions and gifts one to other or were it seemly to command feasting in a Christian common-wealth howbeit allowed and in a manner commanded to the Jewes Alstedius denieth that the Christian Church can imitate the Jewes in the like The memoriall dayes of the dedication mentioned Joh. 10. 22. serve as little for their purpose for first they are not called either 1 Macchab. 4. or here the feast of dedication howbeit the English translatours without warrant have translated the word dedication so which the Rhemists retaine without such a supplement If any supplement were needfull it may be translated the dayes of dedication as the former were called the dayes of Purim And so they are called 1 Maccab. 4. 59. and in the testimonie cited by Junius out of the Talmud Joh. 10. If yee will call them the feast of dedication because of their bodily feasting yet unlesse there was holy convocations to divine service upon them and cessation from worke they cannot bee made a president for holy festivities composed of Hookers three elements nor aâ—e they anniversarie holy dayes added to those the Lord himselfe appointed There was offering of sacrifices singing and playing upon instruments at the time of dedication of the altar eight dayes but not enjoyned at the yearly memoriall Thirdly Judas Maccabaeus and his brethren had the consent and assistance of the whole congregation of Israel to this ordinance 1 Macc. b. 4. 59. which is wanting to our festivall dayes But Junius citeth a testimonie out of the Talmud bearing that the wise men for the time instituted eight dayes of dedication in memorie that a little quantitie of oil which was found in the temple scarce sufficient to entertaâ—ne the lamps one day vet sufficed eight dayes till new oil was pressed out of the olives By the wise men are meant the Pharisees Nam sapientes Pharisaei synomina sunt saith Drusius We are not to imitate the inventions of Pharisees or of such corrupt times as those of the Maccabces There was no yearly remembrance by solemnitie of feast not so much as of one for the dedication of the whole temple either the first under Salomon or the second under Zorobabel nor for restoring of the temple by Ezekias after it was prophaned by Ahaz and Vrias or by Josias after it was polluted by Manasses and Amon. But now there was an annuall memorie appointed for renewing of the altar only and other decayed places of the temple As for Christs conference in the porch of the temple in the dayes of dedication it proveth not that he honoured that feast as they call it with his presence Only the circumstance of the time is pointed at when that conference was as the dayes of the shew-bread Act. 20. and of the fast Act. 27. are mentioned to note a circumstance of time but not that Paul observed them Christ came up to the feast of the tabernacles before and stayed in Jerusalem In the meane time the dayes of dedication fell forth as Scaliger hath observed So Christ came not up to Ierusalem for this feast and went away in the time of it immediatly after this conference Further Christ and his Apostles tooke occasion of frequent meetings to thrust their sickles in thick harvests In a word the dayes instituted to Gods people beside such as God himselfe appointed were either appointed by extraordinarie warrant or were not holy dayes or were the inventions of the pharisees and corrupter times THE III. REASON NEither Christ nor his Apostles appointed festivall dayes to be observed by Christians but rather inhibited the observation of them and changed onely the old sabbath to the first day of the weeke The anniversarie solemnities were not changed but abrogated because ceremoniall Wee finde not the Apostles or Christian Churches in their time observed any festivall or anniversarie dayes That pentecost mentioned 1 Corin. 16. and Act. 20. was the Iewes Pentecost Bellarmine himselfe dare not affirme that it was the Christians The Apostle having occasion to treat upon this subject condemneth observation of dayes Gal. 4. Coloss. 2. Suppose which is more likely that the Galatians embraced the observation of the Iewish dayes Galate potius Judaizabant quam astrologicas regidas servabant Yet the Apostle reasoneth against all observation of such like dayes as judaizing As if he had said the observation of ceremoniall dayes moneths and yeares was convenient for Gods people under the law for their instruction and to shaddow things to come because of their non-age and was a pedagogicall and rudimentarie instruction which beseemeth not the state of a Christian Church and clear light of the Gospell These dayes were all ceremoniall yea the very dayes of Purim and the dayes of dedication Doctour Mortoun saith were of a ceremoniall â—aâ—re To celebrate the memorie of any particular act of Christ at a set time in the yeare with cessation from worke sermons gospels epistles collect and hymnes belonging thereto with mirth and gladneâ—e without admitting of a fast at any time is not to observe a day morally but ceremonially Not to fast when such a day of the yeare or weeke returneth but to hold it festivall is to observe a day as to fast yearly upon another day No doubt the Galatians observed not these dayes with the Iewish worship of sacrifices and oblations or as shadowes of things to come for then they had denied Christ. Neither is it likely that they neglected the Iewish Easter and Pentecost but yet the Apostle calleth it a returning to the Iewish rudiments that is Iudaizing He instructeth the Corinthians how they shall observe Easter to wit all the yeare long with the unleavened bread of sinceritie and truth not after the Iudaicall manner If there had beene other festivall dayes which might have beene observed by Christians the Apostle having so faire occasion would have directed them to the observation of
another time But that will not save the maâ—ter For a day is called mystike not onely for shadowing things to come but also for the mysteries solemnely remembred And as for appropriation doe wee not appropriat to the day of Christs nativitie a peculiar kinde of service of epistles gospels collects hymnes homilies belonging to Christs nativitie and thinke it absurd to performe the like service upon another day with the like solemnitie of cessation from worke and supâ—rstitious forbearing of fasting Wee thinke it likewise absurd to performe upon the nativitie day that peculiar service which belongeth to easter Yea the Doctour saith the commemoration appointed to bee made upon the five dayes must not bee omitted on these dayes If it bee absurd to celebrate another day after the same manner with the same service and no other service will serve on these dayes is there not a peculiar service appropriated to our festival dayes as of old among the Jewes That shift is of no weight that a minister may preach or wee may meditate upon Christs passion another day then the nativitie For that is not to celebrate with solemnitie To use another day with the like solemnitie in the place of it or both would be thought very absurd The Jewes themselves without the service appropriated to their feasts might remember these same benefites and mysteries upon other dayes but not with the like solemnitie and peculiar service And so the solemnitie is tyed to the time To observed dayes after this manner is not like the appointing of houres for preaching or prayers on weeke dayes or times for the communion according to the policie and order set downe by everie particular congregation we tye not our selves to them not any peculiar service to any of them Wee use time then onely as a circumstance and for order and not as a sacred time let be as a holy festivitie Wee observe dayes after the same manner that the Jewes did howbeit not the same dayes nor with the same kinde of worship The change of the circumstance the day and manner of wotship doth not free us of Judaizing Non sublata sed mutata est significatio dierum saith Bellarmine and so it is with the Formalists Wee doe not say that the anniversarie revolution made the Jewish festivals ceremoniall for in the revolution of time there was no mysterie but the tying of such a peculiar service to the time of anniversarie resolution with such solomnitie To performe the same duty in substance upon the morall sabbath as occasion served had not beene ceremoniall What then they say ought not Christs inestimable benefites and notable acts to be remembred I answer Yes and so they are for where the gospell is preached his acts are published Christ is set forth crucified by the preaching of the word every communion day his passion and death is and will be remembred to his comming againe The Eucharist saith Bellarmine est memoriale omnium miraculorum quasi compendium vitae passionis resurrectionis Domini In the written word sermons prayers creeds catechismes his nativitie passion ascension c. are remembred It followeth not they should bee remembred therefore their memorie should be celebrated severally with the solemnity of a festivall day For the Lord hath appointed an holy day which we call the Lords day and may call Christs day as I said before for publishing all Christs acts and benefites Pope Alexander the 3. gave this reason wherefore the Romane Church doth not observe an holy day to the Trinitie to wit because glorie to the Father and to the Sonne and to the holy Ghost and other like things belonging to the praise of the Trinitie are published daily Ecclesia Romana in usu non habet quòd in aliquo tempore hujusmodi celebrat specialiter festivitatem cum singulis diebus gloria patri filio spiritui sancto catera similia dicantur ad laudem pertinentia trinitatis The Popes ground must bee this Whatsoever is treated on or remembred in the ordinarie divine service needeth not a speciall holy day to celebrat the memorie of the same I assume The nativity passion resurrection ascension of Christ and sending downe the holy Ghost are not only remembred in privat but also in publike and in the ordinarie service specially on the Lords day If all be true that is affirmed by a councell holden at Constantinoplâ— that Christ was borne on this day the starre shined to the wisemen on it Christ fed 5000. persons with five loaves and two fishes on it that hee was baptized rose and sent downe the holy Ghost on it the light was treated on it and which Pope Leâ— affirmeth that the Lords day is consecrated with so many mysteries dispensed on it that whatsoever notable thing was done on earth was done to the honour of this day it appeareth that the Lord would have us to observe only this day as holy and sanctified by himself for the proclaiming of all his worthy acts and not to presume to institute holy festivities upon our owne heads There is no danger but the memorie of Christs nativitie c. will be preserved to the end of the world without observing such solemnities and making holy dayes which lyeth not in the power of man This pretext of remembring and putting in minde hath beene a cloak to bring in crosses images surplices and other popish garments with much other superstition and among the rest these memoriall dayes THE JVDGEMENT OF FORraine Divines I Passe by the Petrobrusians the Waldenses and Wicleffs followers and come to later times Luther in his booke de bonis operibus set forth anno 1520. wished that there were no festivall dayes among Christians but the Lords day only were observed And in his booke to the nobilitie of Germanie he saith Consulâ—â— nesse ut oâ—nia festa aboleantur solo die dominico retentâ— That is It were expedient that all feasts were abolisâ—ed tâ—e Lords day onely being retained Farellus and Viâ—et râ—nâ—â—ed all holy dayes out of the Church of Geneva as Calvine epist. 118. testifieth The same decree which banished Farellus and Calvine out of Geneva brought in other holy dayes In a nationall synod holden at Dort anno 1578. of the Belgick Almaine and French Churches we have these words Optandum forâ—t nostros sex diebus laborare diem solum Dominicum celebrare That is It were to be wished that our countrie people laboured six dayes and celebrated only the Lords day So yee may see festivall dayes are rather tolerated by them because of the wilfulnesse of the magistrates and people then commended or allowed Among the articles agreed upon and concluded concerning ecclesiasticall policie in the Palatinaâ— anno 1602. we have this following Omnes Feriâ— per annum festi dies tollendi è medio All the festivall dayes through the yeare are to be abolished Yee see where they finde the opportunity they abolished them Bucer howbeit not
one of the precisest reformers upon Mathew 2. hath these words as I finde him cited by Amesius in his fresh suit pag. 360. I would to God that evâ—ry holy day whatsoever beside the Lords day were abolished That zeal which brought them first in was without all warrant or example of the Scripture and onely followed naturall reason to drive out the holy dayes of the pagans as it were to drive out one nail with another Those holy dayes have beene defiled with so grosse superstitions that I marvell if there be any Christian who doth not shake at their very names Seeing then festivall dayes have no warrant we ought not to hear the sermons delivered on these dayes of purpose for the day for that is the chiefe element of a festivall day to use a peculiar kinde of service proper to it And without divine service it were but an idle day not a holy day The word of God is good of it selfe but may bee abused to charming and to foster superstition whereof we should keepe our selves free that wee be not guiltie of the prophanation of the name of God Our preachers went to rebuke the people when they conâ—eened more frequently to the Church npon any festivall day falling upon an ordinarie day of teaching howbeit neither time nor text was changed But how farre have both preachers and professours degenered without appearance of amendment At the beginning of the late novations they were skar but now many have digested that scruple OF CONFIRMATION OUr act it is true alledgeth that the Papists have made of the triall of young children their education and how they are catechised a sacrament of confirmation as if no such thing were aimed at but the said triall yet in respect that by that act the pretended bishop shall cause them to bee presented before him that hee may blesse them with prayer for the increase of their knowledge and continuance of his heavenly grace with every one of them and wee know that they dare and will take upon them the rest of the rites used in the English Church laying of hands c. we reason as before against confirmation as it is used in the English Church Yet two things I perceave in the act as it standeth The one is that the bishop is not â—ound to try by himselfe every one that is to be presented before him but only to try whither the minister hath beene remisse in catechising and yet he must upon the report of others blesse them with prayer for the increase of knowledge and continuance of grace Next that he must blesse who hath not a calling to blesse that hee must blesse as if hee were the pastour of all the souls within the diocie old and young which charge that null and pretended assembly could not give him seeing it hath beene acknowledged before in free assemblies to have no warrant in the word of God and hath beene suppressed by our Church as a damnable office Therefore his blessing is but a prophanation with his fingers But what language is this to say that the bishop shall blesse them with prayer for to blesse is one thing and to pray another For prayer seeketh of God good things for us but to blesse is in Gods name to assure us that the blessing of God is upon us and shall accompanie us But let us come to their paterne That which now the Papists make the sacrament of confirmation was of old a part of the solemnitie of baptisme After the person was baptized they laid on hands that is prayed for increase and continuance of grace to the baptized as we doe now but without laying on of hands because it was a rite indifferent without any use but to designe the person for whom the prayer was made and afterward abused to make up another sacrament Afterward entred a superstitious device to strike Chrisme that is oile of olives tempered with balme in manner of a crosse upon the forehead of the baptized This anointing in the forme of a crosse was called signation or consignation because of the signe of the crosse made upon the forehead This unction or consignation and imposition of hands became in the mindes of superstitious men so necessarie that without them they thought they had not gotten their perfite christendome that the signe of the oily crosse perfited baptisme and conferred the spirit of God upon the baptized Tâ—â—s consignation and imposition of hands at the closure of baptisme was called confirmation like as the giving of the cup to the communicants after they have receaved the bread was called also confirmâ—tion as Cassander hath observed but the 〈◊〉 controued onely with the first The bâ—shops arrogated to themselves the unction or consignation and imposition of hands to advance their estate They doe that part which consummateth baptisme which maketh a fall and peâ—fite Christian. But when it was found that the bishop could not bee present at every baptisme the priest was permitted after baptisme to anoint the baptized in the top of the head with holy Chrisme but he must not crosse the forehead That must bee reserved to the bishops leasure Then they were presented to the bishop to be confirmed and get their perfite Christendome by ritâ—s which were appendicles and câ—remonie of baptâ—sme before Thâ— English at their rude reformation reserved imposition of hands to the bishop and gave their priest power to make the signe of the crosse upon the forehead of the baptized but without chrisme Howbeit there bee no greater antiquitie for the crossing without it then with it they call notwithstanding the bishops imposition of hands onely confirmation and not their priests crossing of the forehead And yet when the priest crosseth he saith Wee receave this childe into the congregation of Christs flock in token that hereafter he shall not be ashamed to confesse the faith of Christ crucified and manfully to fight under his banner against sinne the world and the devill and to continue Christs faithfull souldier unto his lifes end Which words agree according to their doctrine better with confirmation For doe they not say that in baptisme infants 〈◊〉 admitted to live in Gods family but in conf 〈◊〉 they are rabled to fight in the armie of God That in baptisme they beleeve the remission of sinne unto justification in confirmation they are emboldened to make open professon of this beleefe unto salvation And this is just the doctrine of the Papists So they have parted the rits of confirmation or els they must acknowledge that they have two-confirmations which is as absurd But let us come to the last and that which they call confirmation or laying on of hands It is true in their articles set forth anno 1562. they deny confirmation to be a sacrament and acknowledge that it flowed from a naughtie imitation of the Apostles But Doctour Rainolds in the conference holden at Hampton court alledged that that article was contradicted by