of civile adoration are more tollerable â—f greater expressions of reverence humility be given unto God This reason is good Kings and Monarchs are of greater dignity and place then other men therefore they should have more civile honour This reasâ—n is also good for Gods honour who is of greater digniâ—y then all creatures And albeith nâ—ne can expresse the greatnesse of the inward and outward honour that is due unto God shall he therefore not differ in outward adoration above all others The question 29. speaketh of bowing towards he earth It includes in it kneelâ—ng which is a kâ—nde of bowing Then God is discerned from all creatures by kneelâ—ng albeit men kneele unto kings Monarchs c. But neither religiously nor civily should men keele unto the Sacrament for it is neither God nor a fellow citizen with men If is were lawful to adore any creature religiously the poorest Christian is more worthie both of religious and civile adoration then any sacrament 1. Because the sacrament is ordeined for Christians but not Christians for the Sacrament 2. Christians are members of Christ so are no Sacraments 3. Christ died for them but for no Sacrament 4. They are livelie temples of the Holy Ghost so are no Sacraments Answeres to the censures of the question 35. SOme say that the writer defendeth that Christ hath two person because he speaketh of a twofold subsistence to be in his natures Ans Alstedii metaphysicae pars 1. cap. 3. Existâ—â—â—â—est nobilior vel ignobilior nobilior dicitur subsistentia à quares denominatur subsistens Estque vel suppositum vel persona Suppositum est quodlibet individuum per se subsistens persona est subsistens intelligens Existentia ignobilior dicitur inexistentia Regula 7. Suppositum latiùs patet quà m persona Suppositum est res per se subsistens id est non existens in alio per modum inbaesionis Persona insuper est aliquod intelligens Sic lapis in lapicidina aicitur supppositum non persona Paulus est suppositum persona Subsistere hic non accipitur late pro eo quod habet verum esse non apparens neque pro eo quod alicui substat sed strictè pro eo quod est non inesse in subjecto per modum inhaesionis neque inesse in toto per modum partis Schola facit duplex subsistere viz. 1. Negativum quod non est in alio ut accidens in Subjecto quo sensit humana Christi natura dicitur subsistere in verbo seu persona divina 2. Positivum quod ita per se existit ut ab alio non pendeat hoc modo non subsistit nisi persona seu hypostasis These show that the schoolemen admited a twofold subsistence in the person of Christ The writer of this book hath this division for in the person of Christ his humane nature hath a negative his Divine nature a positive subsistence for his humane nature subsisteth not in his person as accidents inherent in a subject but so it dependeth upon his person that from his first conception he was assumed into the personall union If he had ever any being without this union he had beene a person by himself Because he hath understanding But his manhead had never such a being and so it was never a person His Divinitie had never such dependence but before this union he was the second person of the Trinitie without all beginning This union was signified by binding the sacrifice to the hornes of the altar Christ GOD and man is the Priest his Divinitie the altar his humanitie the sacrifice the personall union is the binding of the sacrifice to the altar When the sacrifice was killed and brunt the ashes fell down through the grate of the altar and remained still within it when Christ was killed his dead body in the grave and His Soule in paradise remained still united unto the altar of his Divinitie Death seperated his soule from his body but could not break the personall union By vertue of this union he did cast out devils by the finger of GOD healed the sick raised the dead forgave sinnes he wrought miracles and prophesied Because of this union he said Before Abraham was I am He said to his Apostles â—eho I am with you into the end of the world Because of this union Joh. said chap. 1. The word was 〈◊〉 plesh Thomas said Joh 20. My Lord and my God This union is called hypostaticall that is the union of subsistence because his humane nature did never subsist nor have being without it That the writter used not the word subsistence in the strict sence for a person but in the larger sence for a true being without accidentall inhesion his own words immediatly preceeding do prove it For he testified five times that Christâ— two natures were united into one person viz. in the 〈◊〉 line of page 65. and in the 13. 17. 18. and 〈…〉 of the page 66. The like was never done by hereâ—â—â—â— would they so often so manifestly contradict themselves in the same page a Kingdome divided against it self can not stand no more can an heresie stand against such contradiction If some witnesses had testified against the writter and as many for him a charitable judge should incline to the best censure rather absolving then condemning him much more when five witnesses do clearely testifie for him proclameing his innocency and one only is brought against him which taken in the right sence is also for him And the manner of the speech importeth a personall union for he saith not They have but he hath two subsistances This word He cannot be meant of the GOD head alone nor of the manhead alone for none of them alone hath two natures much lesse two persones Then it is meaned of one who hath the two natures mentioned in the division viz. the person of Christ Then albeit the word hypostasis or subsistentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellency is oftimes taken for a person because it is the more noble subsistence it followeth not therefore that every subsistence shall be called a person Because Rome by an excellency is called urbs a town Ovid. Sine me liber ibis in urbem Shall therefore no other town be called urbis but Rome The fathers speaking of the Trinitie because some confusedlie spake of the persons in the Godhead and of the Divine essence as of one thing Therefore they ordâ—ined that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should only be spoken of the essence of GOD and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be spoken of every person particularly for the essence of GOD is common to the Father Son and holy Ghost but the personall properties are different and not common This was decreed in a councell at Alexandria about the year of GOD 363. But the Fathers never forbade the same words to be used in their other significations when occasion is offred Such
Table but that sitting made them not equall nor matches unto him no more then did the eating drinking and conversing with him the Elect shall be with him in heaven albeit they be not matches with him Qu. 35. In 1 King vers 54. It is said when Salomon ended his prayer unto the Lord be arose from before the altar of the Lord from kneeling on his knees and streaching out of his hands to heaven c. Ergo wee may kneele before the elements when wee adore GOD. Ans 1. The Text showeth not whether his face or back was towards the altar albeit he worshipped before it 2. Yet the altar was before his face because his face should have beene directed determinatly towards the mercy seat where the Lord ordinarly dwelt and appeared The altar was only a mids and outward object standing between his face and the mercy seat GOD had two sorts of glorious presence one of lesse glory where he personally typically and ordinarly appeared between the cherubins upon the mercy seat which is called Gods footstoole towards the which the kirk in the Old Testament was commanded to worship GOD Psal 99. vers 5. Towards this presence Salomon did kneele and turne his face because GOD personally appeared there The second sort of glorious presence was and is of superexellent glory in heaven where God dwelleth among his Angels and Sancts and where now Christ in his manheed sitteth at the right hand of God unto this presence Salomon streached forth his hands 3. There are three sorts of midses or outward objects before men when they worship God a mids of indifferencie a mids of necessitie a determinat religious mids of adoration They are called midses because they are placed between the worshiper and the object that is worshiped They are called objects because they are before our face and senses when we worship God 1. The mids of indifferency is when we make no difference of one thing more then an other to be before our faces when we adore God as we look towards a wall or a door or a window a hill or a rock c. not fixing our adoring gesture to one of them more determinatly then to another and that because God whom we worship is every where as really in his essence as in any Sacrament or Divine ordinance 2. The mids of necessity is such a mids as we can not eschew to be before our faces for it is in a right line between us and him whom we adore So when Salomons face was directed determinatly towards the ark and mercy seat where God dwelt typically between the cherubims 1 Sam. 4.4 and 2 Sam. 6.2 Then the brasen altar the altar of incense the vaile of the temple c. were situat between his face and the mercy seat of necessity they were midses and objects before his face he could eschew them 3. The determinate religious mids of adoration is that mids whereunto men determinatly and of set purpose direct their adoring gestures whither any other mids go between them or not and that because God determinatly and immediatly appeared in this mids It was that mids of necessity which was neerest unto Gods personall manifested presence men did adore towards it not for it self but for the personall apparition of God in it such were the ark and mercy seat and the temple albeit it was burnt in the time of the captivity Daniel worshipped towards it when the ark and mercy seat were not in it If these things were now extant it were grosse idolatry to adore determinatly towards them because the personall presence of God forsaid is not in them It is now personally united to the manhead of Christ in heaven towards the which all knees should bow albeit the elements and heavenly orbes be between him and us as midles of necessity his manhead is the outward determinate object of adoration when he appeared like fire in the bush unto Moses and like a man unto Abraham these appearances or formes were midses of necessity neerest unto himself and they were determinate religious midles of adoration because they were neerest unto his determinate presence so that he appeared in them and by them yet he did not subsist by them A man appeareth in his garment by his garment but he subsisteth by his naturall body which is of the same person with the soul so Christ determinatly subsisteth by his humanity which is of the same person with his Divinity when he became man his manhead only became the determinate ordinary outward object of religious adoration The vail of his flesh is a aâ—iâ—â— between his Godhead and us but not between his person and us for it is of the same person with God man visible God invisible are both one person 4. God was united to the ark by a locall and personall manifested presence but not by the union of a personall subsistence he did not subsist by the ark because it was nothing of his person he was united to the voice that spake above the mercy seat by a locall and personall presence and also by organicall application he spake in the ark but not by the ark but he spake both in and by the sounding voice or air he was united to the fire in the bush and to the humaine form that spake unto Abraham by a personall presence by a double organicall application for he was seene by the fire and by the humaine body and was heard speaking by a voice in the fire and in the humaine body But when he became man and appeared in the humaine nature which consisted oâ— a soul and a body he was united unto that nature by a personall union which included all the unions forsaid in it because he did determinatly subsist by that nature and in it Hâ— hath a twofold â—â—istence one infinit which is in and by in Divinity an other faâ—iâ—e and determinate which is in his humanitie and by it he did determinatly subsist in the formâ— wherein he appeared in the old TestameÌ„t but he did not subsist by them albeit he appeared by them but in the New Testament he both determinatly subsisteth in the humanity 〈◊〉 by it and also he appeareth and is seene unto men by it 〈◊〉 his determinate presence whereby he appeared personally men should have directed determinatly their adoring gestures To his infinit â—â—istence and presence men should direct their gestures to all places alike indifferently Then it was idolatry to make the golden calfes determinate religious midses of adoration It should have bene idolatrie to make any sacrifice or sacraments in the old and new Testament such midses for God did never personally appear nordwell in them determinatly Qu. 36. Men are now more learned then they were in the primitive Kirk therefore their traditions should be obeyed Ans Are they more learned then Gods spirit who immediatly taught the primitive kirk 2. The devils are more learned then men are now heretiks should they therefore be
be discerned by religious adoration from a priest when he rehearseth the law yea a priest is honoured and not God for when God gave the law the people did only stand and kneeled not Also Christs personall presence if he visiblie were beside us could not be discerned from the sacramentall elements by religious adoration Item the holy desires and the libertie of Gods people are restrained from expressing the religious divine adoration in due time and place as Gods spirit teacheth them to eschew the confusion of divine adoration with other points of Gods service 8 They restraine Gods honour and dignity in that his sacred word which for the exellency thereof should be written and set apart by it self and so declared to be more esteemed then all other word it is put together into one incorporation with Apocrypha and humaine traditions and so made only equall to them 9. They presse down the dignity of Christs sacraments and consequently the wisedome of Gods Spirit by whom Christ gave these sacraments in that a presbyter or deacon may give baptisme and the Lords supper but the bishop must only give confirmation as if it were more excellent then the sacraments of Christs ordinance But the bastard office of a tyrannizing bishop which God never planted is the fittest minister of a bastard sacrament 10. By making one part of divine service to hinder another part thereof as the reading of the Psalmes twelve times in the yeer hindreth the other Scriptures to be read six times in the year as if a servant would labour and plew all the year upon two or three rigs of his masters land and leave no time for plewing the rest of his field 11 By binding the significations of divine ordinances unto humaine traditions as when at baptisme they demand questions at infants as if they could understand and speak like their parents they make the sign of the Crosse in the Childes fore-head after hee is baptized saying Wee receive him in the Congregation of Christs flock as if Baptisme it self did not signifie our entrie into Christs kirk So they deny the force of Baptisme attributing it unto crossing they make crossing also a token that he shall confesse the Faith of Christ and resist the divel the world They spoile this also from Baptisme they make matrimonie to signifie the mystical union betwixt Christ and his kirk and so they make it a sacrament This signification is also robbed from Christs Sacraments for Baptisme signifieth our beginning and ingrafting in Christs mysticall body and the LORDS Supper signifieth our continuance in that union Matrimonie is a Divine ordinance but the using of it as a Sacrament is a humaine ordinance 12. By making the Clergie in divine service keep the precise words of this Masse book so that they may not read one verse of any chapter of Scripture more then the passages quoted in this book neither may they diminish one word or verse which is printed in this book yea where this book hath all the LORDS Prayer they must say all the LORDS Prayer where it hath but a part of it they must say but a part of it Where this book omitteth Christs descending into hell in the Apostolick Creed they must omit it and where the Creed hath all the Articles they must say all Where it hath the Creed of Athanasius they must say it So oft as the book hath the words Lord have mercie upon us which words are the Popish Kyrie Eleison the Priest must say them as often and no more They adde unto GODS word and diminish from it as they please they will have none to adde unto their traditions nor diminish from them Thus the Man of Sin as GOD sitteth in the Temple of GOD and exalteth him above all the three Persons which 〈◊〉 called GOD and the most High is used as a slave The most wicked men will make use of some of the speeches of their slaves if they can make these words fitting for their purposes So the Antichristians make use of the word of God for earthly gaine pleasures 13. By hindering Gods people to use extraordinarie fasting and praying and solemne humiliation unto GOD even when the LORD plagueth his people with many and grievous plagues spirituall and corporall Thus the Antichristian Prelates themselves are become the greatest plague of Gods kirk when they hinder the lawfull meanes of taking away Gods judgements 14. By forcing the People to fasting and solemne humiliation at Lent and other set times albeit GOD were blessing his People with all good things without any plague and so restraining the dueties of solemne thanksgiving 15. By ordeining the Scriptures which they appoint to be made use of in publict divine service not only to be read upon fixed dayes of the year as was said before but also they have appointed them to be read on such daies of the moneth when People because of their civile distractions may not come to heare them So except the twelve whole chapters that are only written in this Masse book the rest are but parcels of Chapters and the hundreth and thirteene chapters which are appointed for the Sundayes of the year there shall no more whole chapters be read on Sundayes through the whole year for the rest of the scriptures are so appointed for the dayes of the moneth that if these dayes fall upon the Sunday then the chapters ordeined for these dayes of â—â—e moneth shall be omitted at that time but if they â—all on the week dayes these scriptures shall be read except I say these 12 and 113. Chapters the people shall never heare the rest of the scriptures read in publick divine service being hindred by lawfull civile bussinesse on the week dayes The jewes were more religious for they caused the whole old testament to be read on the sabboths at the least once in the yeer It is said in a fable that a foxe invited a cran to a dinner and he powred forth scatred abroad on a broad table a thin broath for the cran to eate But the cran smitting the table with his long beak could not take up the broath scatred abroad So these deceaving foxes have so scattred abroad divided the spirituall food of Gods word that Gods people can not be the better of it They have appointed it for such dayes as people can not come to heare it And upon the sabboths when they should heare it they finde a serpent in stead of a fish in stead of the bread of life which is Gods word they feed more upon humaine stonie traditions Qu. By what clouds of darknesse is the light of Christ the son of righteousnesse obscured in the antichristian kingdome Ans By diminishing Gods word in the Canonicall register as when they left out the second commandment of the morall law 2. By diminishing his word in choosing some places of scriptures to be insert and read in their service book rejecting the most part of the
the presbyter being sufficiently provided alreadie when many of the clergie are present not only so many as might be for help but all must first communicat The cause then is only pride for they will be first in all things and yet they say that men should receive the Sacrament with greatest humilitie Qu. 23. What use have they of a communion table Ans They appoint a table neverthelesse they take it from the people in two respects 1. In respect of the people who kneele at the act of receiving the elements what use have they of a table when they neither sit at it to eat their meat neither take they their meat off from the table 2. In respect of the minister â—â—at giveth the elements the ministers hands are only their table from which they receive their sacramentall food The communicants even when they kneele not yet they sit at the table not like feasters but like beggars at a dyke side waiting for the distribution of their almes The beggars may turne their backs as well as their faces towards the dyke for any use they have of it so may the communicants turn their backs to the table for any use they have of it Qu. 24. May not the table stand for the elements to abide on it untill that the Minister take them for to distribute unto the people Ans Then it is a table for the ministers attendance but not for the peoples feasting Some have byboards whereon vessels and meat stand untill they be placed on the feasting table and when the tables are drawn all is put on the byboard again that they may be put in order and taken away The antichristians make a by-board of the Lords table and the hands of the ministers are only their feasting table Qu. 25. Should not the Ministers give the elements to every one out of their own bands seeing it is their calling and Christ did so give them unto the Apostles and it may be that the laicks who sit neerest me be witches or profaine persons so it is not comely to take the elements from laicks Ans 1. It is the calling of ministers to consecrat blesse the elements by the word and prayer but no Scripture can prove it to be their calling to give alwayes the elements with their own hands more then by the hands of others it is alike if he give them by whose hands soever it bee He giveth not the Bible which is the audible word to every one out of his oâ—â—â— hands albeit he explicateth and preacheth the meaning end uses and application of both the visible word of the sacraments and the audible word of the Scriptures and albeit both the doctrine of the word sacraments are written in one canon if thou say that he giveth not except he do it with his own hands Thou may as truely say that Christ giveth not except he do it with his own hands 2. No Scripture proveth that Christ gave the elements to every one out of his own hands neither at Baptisme nor at the Lords Supper As for Baptisme John 4. 1. saith that the Pharisees heard that Jesus baptised mo disciples then John and in vers 2. he saith that Iesus baptised not but his disciples the first verse showeth that he gave the Sacrament by his authority and blessed it the 2. verse showeth that he gave it not with his own hands but by his apostles and at the Lords supper Luke 23.17 saith Take this and divide it among you this is meant of the cup of the Lords supper 1. because the same words which are subjoined to this cup here are subjoined to the cup of the Lords supper in Math Mark these are I will not drink of the fruit of the vine untill the kingdome of God shall come 2. If these words were of the cup of the Passeover they should be false for they drank wine after the Passeover at the Lords Supper Luke speaks twise of this cup in vers 17 20 In the vers 17. he speakes of it with the speach of the passeover because alike speach is subjoined to both for after the passeover he said words that were not mentioned by other Evangelists viz. I will not eat any more thereof untill it be fulfilled in the kingdome of God â—hat is I did eat oftimes the Passeover before but the thing signified by the Passeover was never fulfilled It shall not be so now for I will eat no Passeover after this untill it be fulfilled in my sufferings in the kingdome which GOD hath in his kirk on earth and albeit I never drank the wine of this new instituted supper before neither will I drink any more of it untill I drink the thing signified by it viz. I must drink the wine of the cup of GODS wrath by my suffrings He prayed his Father to take this cup from him if it were possible the bread and the wine of this new supper signified unto Christ the bread of affliction and the cup of the wine of GODS wrath which now should be his food in his suffrings as in his lifetime it was his meat to do the will of GOD so now at his death he feedeth in suffring Gods will for he saith not my will but thine be done This bread and wine signified to the apostles the body and bloud of Christ not as he was in health rest and peace but as he suffred tribulation and GODS wrath for our sins he was like a nurse that eateth bitter things for the health of the infant The wine of GODS wrath is mentioned in Revel 14.10 he drank it with the apostles not only because they were with him in the garden when he did sweat blood and water but as when the head drinketh the whole man is said to drink because of the union between the head and the members and because strength and comfort cometh to the members by the drinking of the head He drank personally they drank spiritually by faith in his suffrings and by imputation for his suffrings are counted their suffâ—ings but their sins were counted his he being their cautioner The taste of this cup was bitter to both for Christ prayâ—â—â— against it and the elect pray dayly to GOD to save them from it the fear of the danger of Gods wrath is bitter the effect of Christs drinking of this cup was sweet to both it was sweet comfortable to them to get mercy it was sweet and delectable to Christ to show mercy though he bought it with his bloud he drank this cup new with them because never man drank the like of it before and hee himself drank never such a measure of GODS wrath before the Elect under the gospel drinks it new by faith for the nature of the cup of Gods wrath which Christ suffered was never so cleerly known before the comforts of Gods Spirit given to the elect by faith in his sufferings were never so sweet before they are now sweet like new wine
kneel without blessing of God at the receiving and eating of the Sacrament Secondly looking is not so religious a gesture as kneeling therefore lesse dangerous If men when they blesse God were urged to look to the table as if it were a worshiping of God to do so it should be idolatrie Qu. 28. Can the adoring of Christ by fixing our worship to the instant of receiving the Sacrament or bowing towards it determinatly be idolatrie seeing the Sacrament is a holy ordinance of God Ans If mâ—n had fixed the religious gestures of adoring God determinatly toward the oxen and sheep which were offered in sacrifices and towards the Paschall lamb which represented the same Christ whom now the sacramentall elements do represent it had beene idoaltrie albeit they were holy ordinances and had Christs spirituall operative presence with them 2. If you esteeme the bread to be GOD and will adore it as GOD the being a holy ordinance no more hindereth this adoration to be absolute idolatrie then was the worshipping of the fire by the Chaldeans of the sun by the Persians and of Dagon by the Philistims So also there is no reason why the being a holy ordinance shall hinder it to be relative idolatrie when we worship GOD by directing our religions gestures determinatly towards the sacraments more then to worship the same GOD by directing our religious gestures determinatly towards the Sun or the fire or Dagon or towards the golden calf c. True humility will make us eschew all appearance of evill and fear the least colour of idolatrie kneele unto GOD at more pertinent times as at the actions of prayer and thanksgiving before and after the participation of the Sacraments and that because these actions as well as our gestures do expresse also our humility prayer expresseth our humble desire and thanksgiving our humble gratitude and duetifulnesse Christ our LORD did expresse humility by action when he did wash his disciples feet that night he was betrayed and by word gesture when he kneeled down and prayed in the garden The same humility remained in him also when he used not such expressions Qu. 29. We may take gold out of the hand of a King bowing towards the earth may we not also adore God when he giveth unto us the Sacramentâ—â— Ans 1. The Minister and the Sacraments are neâ—ther GODS nor kings therefore thou owest to none of them neither the religious honour of GOD nor the civile honour of kings 2. But if the kings servant in the kings name would give gold unto thee in the kings presence and thou wilt take it out of his hand directing that same civile gesture towards him that thou usest to direct to the king what honourable civile difference makest thou betweene the master and the servant 3. Albeit a king like Dioclesian would give all his civile honour to any of his subjects yet God will give his religious honour to no creature Matth. 4.10 4. God gave unto us Christ the thing signified by the Sacrament when he was crucified Hee giveth spirituall comfort and grace using his own libertie either at the preparation sermon before the Sacrament or at receiving of the elements or afterwards at thanksgiving or at any other time as he pleaseth albeit he giveth faith and increase thereof and mercy and spirituall comforts to the right receivers of his ordinances yet he fixeth not his benefites to any appointed instant of time Peter the Apostles at the first Lords supper having also received the Passeover the same night were so far from receiving spirituall courage and comforts and increase of faith and of heavenly graces that the same night Peter denyed and the rest forsooke the LORD But when hee arose from the dead and when hee sent downe the holy Ghost then they were exceedingly strengthned in the faith many children are baptised who receive not inward regeneration and repentance untill that afterward God convert them by his word Qu. 30. Should not the Sacraments be holily and reverently used Ans 1. They are profained when Gods worship is determinatly fixed to them as if they were idols 2. They are reverently and holily used when they are used as Christ commanded That is when by looking upon the bread broken and the wine poured out we take occasion to remember the LORDS death when his body was wounded and his bloud shed when we take and eat the elements then we by faith should believe and apprehend that these sufferings were for our sins to purchase unto us life eternall Qu. 31. The Sacrament is an excitative mids of adoration Ergo may I not kneele towards it Ans So are all the benefites and mercies of God Ergo we have as good reason to kneel towards all his benefites Qu. 32. Wee worship before the Sacrament but we give no worship unto the Sacrament Ans When we worship God more respectively then before any other thing by kneeling before the sacrament it is done unto the sacrament because we worship God at the sacrament for the religious respect we have to it which if it were taken away we would not adore before it more then any other thing This outward worship is relative idolatrie outwardly the reverent respect is inward relative idolatrie 2. To worship a thing and to worship before a thing determinatly are both esteemed one thing Matthew saith chap. 4. that Satan bad Christ worship him and Luke saith in the Greeke language If thou wilt worship before mee Qu. 33. May not I kneel towards the Sacrament as I uncover my head at the hearing of the word read Ans The uncovering of the head is a sign of common reverence given both to God to men of a honourable and also a lower estate kneeling is not so it is most proper unto God himself who is above all dignitie and therefore it is more dangerous This gesture discernes the Majestie of God from all creatures and therefore Paul said Phil. 2.10 At the name of Jesus shall every knee bow for God bath given him a name above every name vers â—9 No name is above every name but the name of him that is God The Father gave unto Iesus the name of God That is declared him to be as truely God as he is man after that he arose and ascended unto glory 2. When I uncover my head I direct not that gesture towards any sensible object more determinatly then towards other objects therefore it is done to God himself immediatly Qu. 34. Should we sit Jack-fellow like with Christ at the Lords table Ans His divine nature is alike present every where his humane nature sitteth in heaven at the right hand of God his spirituall presence is in the hearts of the Elect and sitteth at no Table Therefore we sit not Jack fellow-like with him we are not every where nor in heaven nor in a particular manner in the hearts of the Elect working by the holy Spirit 2. The Apostles sate with him at