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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	cup_n	drink_v	eat_v	22,933	5	8.1381	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69019	The lavvfulnes of kneeling in the act of receiving the Lords Supper VVherein (by the way) also, somewhat of the crosse in baptisme. First written for satisfaction of a friend, and now published for common benefit. By Dr. Iohn Burges, pastor of Sutton Coldfield.	Burges, John, 1561?-1635.; Burges, John, 1561?-1635. Answer rejoyned to that much applauded pamphlet of a namelesse author, bearing this title: viz. A reply to Dr. Mortons generall defence of three nocent ceremonies, &c.	1631 (1631)	STC 4114; ESTC S106928	94,058	129

Elements which are sanctified cannot bee said to be appointed to bee Ad●red vnlesse wee shall Adore our action of eating the Bread and drinking of the Cup of our Lord which is so a part of the Sacrament that without them it were no Sacrament to vs. That Christ hath not appointed vs to Adore him in the receiuing of them both Internally and Externally is an hereticall doctrine though the expression Externall bee not determined of him O●ject But Veneration of the Sacraments saith Altare Damascenum wee allow but not Adoration Answ See now that all the strife shall bee about words which haue as I haue shewed no formall difference of signification but onely by the designement of men in their vse nor in the particular outward gestures which by diuine institution shall difference the one from the other Object But kneeling is onely lawfull in actions of Adoration i.e. Diuine Answ This is not true for it is confessed to bee lawfull in Ciuill vse And I pray you what action of Gods publicke seruice is there which is not an Action of Adoration how euer the expression thereof bee not in euery action of his worship necessarily or conueniently one the same Zanch de cultu Dei externo l. 1. Thes 2. in fine p. 421. Edit 619. Visibilis externaque venetatio Adoratio ad omnes ferme actiones diuini cultus concurrit visible and externall veneration and Adoration concurres to almost all actions of diuine worship saith Zanchius Thus wee kneele while the ten Commandements are read party to expresse our respect of that Law giuen by the voice of God himselfe on Mount Sinai with great state and terror a Law fit to cast vs downe and humble vs partly for the prayer then subjoyned to euery precept for Grace to obserue it and pardon for our failings Object Geniculando excipere verba ex ore Lectoris aut Concionatoris proflata ratione sanctitatis esset idololatria Alt. Damasc pag. 797. to receiue the word kneeling as coming from the mouth of a Reader or Preacher in respect of holinesse were idolatry Answ This case commeth not home to that of receiuing the Sacraments which in that Action wee doe not looke at as creatures but as diuina symbola signifying and sealing the Couenant of Grace to vs. But yet the Opponent durst not say it is idolatrie to heare the word kneeling but Externa reuerentia est vt post actionem sacram viz. of preaching coram ministro versium inclinantes deum adorent Ex 4.24 12 28. Neh 8. Apoc. 3.9 Fenner Theol Edit 1589. p. 88. when it is done ratione sanctitatis in respect of holinesse which must needs carry in to the person of the Preacher and not vnto God When Moses and Aaron brought the message to the Elders of Israel Exod. 4.31 they bowed their heads no doubt before Moses and Aaron and not at their backes and worshipped not the Messengers of God for their holinesse but God for sending by them that gracious Message When wee shall professe to bow before and to the holy mysteries for respect of their holinesse let vs be branded and not spared till then it were fit that men spared to calumniate the Seruants and Churches of the liuing God CAP. 33. The Conclusion consisting of some priuate occurrents and requests of his Friend ANd thus Sir to satisfie your desire I haue too largely Answered to the objected Questions propounded in your letter and almost within the time of three weekes which you limited If you meet with needlesse repetitions and find as is like you may many defaults beare with mee For I haue written this as Ierusalem was builded in a troublous time yea verely in the most troublous time all things considered that euer yet came vpon mee the very houre of darknesse and shaddow of death In this time therefore I had cause to looke about mee and to consider what I had now in hand which I also did And if in all this time wherein I haue beene soaked and laide to steepe in so much tribulation I had found any wauering or doubtfulnesse in my mind about these matters I haue written of assure your selfe I should haue desisted But standing fully perswaded as in the sight of the Lord that I haue the truth with mee and follow it I did as by starts and fits I could His private letter contained a requests but because the first of the three concerned only some private sad affaires of his own of som of his neere friends that is here omitted as not at all belonging to the matter here debated proceed knowing that the line of diuine light ought to sway our judgements and not either the sun-shine of peace or shadowes of the euening stretched out vpon vs. Yea and in truth I tooke this taske vpon me as a Medicine to restraine what I could my troubled spirit from continuall feeding vpon that very bitter herbe which had troubled it Now I haue two Requests vnto you one for the Church of God the other for my selfe For the Church of God I beseech you by our Lord Iesus Christ that if you thinke as I doe that the Ceremonies in Question howeuer they may seeme to vs Inconuenient in some respects yet are not vnlawfull but such as men not imprisoned with prejudice may with good consciences obserue as matters of externall Order imposed on vs by lawfull authority Then sir doe your best endeauour to hold those that stand wauering vnto their colours And doe not yet make so much way to any euill affected or open enemies to our Religion nor weaken our party against the common Aduersaries of our faith by disunion of themselues Let not for these things in which the kingdome of God standeth not those things in which it doth stand bee abandoned Let no man build vpon his former perswasion which can excuse no longer then till it bee better informed Let no man walke after the Tradition of men though good and learned Nay let them consider that of graue and holy Zanchy Epist lib. p. 391. who writing one Epistle to Queene Elizabeth for Abatement of these Ceremonies withall wrote another at the same time to that Reuerend and holy Bishop Iewell to perswade the Ministers not to leaue their functions for those things if the Queene would not remoue them or slacke the vrging of them Tell them a Beza opusc in vitae Caluini ad Ann. 1538. p. 368. how Calvin though hee disliked the reducing of wafer-bread into Geneua in the time of his exile yet at his returne neuer liked to struggle for the change of it Remember them of that praise which Master Fox gaue to that worthy Bishop and Martyr b Fox Martyr p. 13●1 Hooper how for the publicke seruice of the Church he bare and suffered patiently the priuate contumely of his Conformity And wish them to take heed that they regard not too much mans day For he that shall iudge vs is God As for you selfe I hope there will bee no need to bid you looke vpon the wonderfull blessing of God vpon you and your Ministery aboue many of vs while you haue vsed these things with a good conscience Sirre vp our brethren who haue some authority in the hearts of those godly people who are vnhappily transported to an vnutterable dislike of these things which they vnderstand not and to file off that rough edge of their not so-much opinions as detestation And doe what you can to moue all such as need it to consideration whether it shall not bee better and vpon their death-bed more cordiall to beare not being vnlawfull the vse of these things rather then to occasion the rending of the Church the displeasure of our Gouernours the stopping of our mouthes the desolation for ought wee know of our flockes the distresse of our families and withall which is not the least the confirming of an errour by our if not doctrine yet example in the hearts of all those who are or shall bee led to condemne as vntolerable that which God will justifie as lawfull in vs and so doth as I am fully perswaded by his Word Touching my selfe I haue these requests to you that you would remit this tract vnto meet againe without giuing any copy of it that I may which I now could not reuise and amend it And let me haue your free judgement of it and if you take mee to bee deciued set vp some cleere light before mee and pray that mine eyes may bee opened And I shall giue glory to God who knoweth the vprightnesse of my heart in this matter For the rest commend mee to my friends more specially to my c. Let mee yet of the little patch of life remaining haue some releefe of comfort in your loue continued And aboue all pray for mee that the Lord who chastiseth would keepe me in his loue burne out the drosse that is in mee sanctifie mee wholly to himselfe and the seruice of his Church and keepe mee as I hope hee will fast knit vnto himselfe in Christ and when the time commeth yea and till then vouchsafe to honour his owne name in my life and death Farewell FINIS

it is not meant thereby that any Adoration is done or ought to bee done either vnto the sacramentall Bread and Wine there bodily received or vnto any reall and essentiall presence there being of Christs naturall flesh and blood For as concerning the Sacramentall Bread and Wine they remaine still in their very naturall substances and therefore may not bee adored for that were Idolatry to bee abhorred of all faithfull Christians and as concerning the naturall body and blood of our Saviour Christ they are in heaven and not here for it is against the truth of Christs naturall Body to bee in moe places then one at one time 3. To which I adde that to take away all appearance of tendring any Adoration to the outward signes then brought to the Communicants the Church thought good afterwards * 1 Eliz● to haue that short Prayer The Body of our Lord c. then to bee made for each Communicant before he receiue which in King Edwards Booke was not appointed to the end that the Kneeling might not so much as seeme to be vndertaken vpon the sight and respect of the Sacramentall signes and in reference to them Thus carefull haue our Fathers bin to shew vs their minds and to take away all appearance of evill and ground of suspicion 4. And it is worth the marking that this gesture is at that time onely appoynted as a signification of our humble and gratefull acknowledgement of the benefits of Christ which if it be not by our owne fault we then receiue and not at any other time when it might be supposed to bee intended to the Sacramentall signes or to Christ in and by them For as that learned Author of the Treatise called Dialecticon Eucharistia printed at Geneva and set out with the second Tome of Beza his Works in his life time saith The Bread is to vs the Body of Christ when we adore and receiue it not as they doe in Poperie at the Elevation when they onely looke on or Circumgestation when it is carried in the streets and they that Adore receiue nothing And for this cause Mr. Calvin in answering that objection of the Papists Inst 4.17.37 that they adore Christ in the Sacrament saith Si in Coena c. If this were done in the Supper I would say Eam demum Adorationem esse legitimā quae non in signo residet sed ad Christum in coelo sedentem refertur that were yet a lawfull adoration which resteth not in the outward signe but is referred to Christ himselfe sitting in heauen And hee giveth after this reason that they haue no promise of Christs presence in the Sacrament not as signatum in signo as the thing signified in the signe when it is consecrated to bee honoured and carried about as a pompous spectacle and invocated but when it is received For our Lord that said This is my body sayd Take eat this is my body The Sacraments consist in their vse and are not Sacraments out of their vse The water in the Font is no Sacrament of Baptisme but in the vse of it 5. Our Church therefore by appoynting this gesture at that time when we receiue bodily the outward things spiritually the inward grace annexed not by corporeall presence but by institute Relation to the same hath not referred this Ceremony to the outward things received of the Ministers hands no nor simply to the benefits received of by and with Christ as a signe of our partaking them but onely to our humble and gratefull acknowledgement of those benefits received from Christ as the Declaration sheweth So that vnlesse humble and gratefull acknowledgement of those benefits agree not to that very hint of time when by vertue of Gods Ordinance we receiue them the signification thereof by the gesture cannot bee vnlawfull or vncomely though it bee not simply necessary but a matter of Order not of proper worship in it selfe 6. They therefore which spend their wits and time to prooue either that wee ought not to giue Adoration to any sanctified creature or by adoring it to transferre our adoration to God or Christ or to perswade men that this gesture is vsed of vs at least for Veneration of the consecrated creatures had in my opinion too much time to spare and not either Iudgment or Charitie enough For it is not done in relation to the Signes or simply to the things signified but only as an expression of our humble and gratefull acknowledgement of what we receiue and is to the honouring of God and Christ by Consequent and reduction onely belonging and that but as an outward and free Rite or formalitie 7. But if in the Supper it selfe wee had respect vnto the sanctified creatures as the ordinances of our Lord and by bowing our selues not to them but vpon occasion of them then brought to vs to bee received not resting the honour or adoration in the elements themselues though sanctified but onely referring it to God and Christ the Son of God not as carnally present in them but sitting in heaven and by his Spirit wonderfully communicating his body and blood to vs you see wee should haue had M. Calvins approbation as well as the ancient Fathers S. Augustine and others which I could name and not heerein deserue to bee matched with such of the learned Papists as would haue no Adoration to determine in the Images themselues but to be referred vnto and rest vpon the Prototype or first Sampler 8. For the Lords Sacraments and Word are as Calvin saith the liuely images of God and of his owne making not ours And therefore we may lawfully and must haue such a respect vnto them as we may not haue to any thing devised by man and wee may by them as obiectum à quo by an object from whence and medium per quod a meanes by which tender our adoration to God which by an Image of our own heads made we cannot doe without either breach of the 1 Commandement if the adoration determine in the image or prototype thereof being a meere creature or breach of the 2 Commandment though the adoration were referred only to God For he hath said Thou shalt not make to thy selfe c. but neuer meant to restraine himselfe from such representation of himselfe as he should like to giue or vs from worshipping him serving him in the vse of them See Cap. 9. And hence it is that the people of God before and after the Law haue taken notice of Gods presence or grace manifested by message as Exod. 4. or signes ordinary or extraordinary given them of God and haue with free consciences thereupon kneeled or bowed downe themselues to God vpon at or before those representations of Gods speciall presence or grace Wherein if any man shall match them with Durand Occham and others that worship Images made at the will of men onely in relation to that which is worshipped he shall be injurious to the Saints and giue

by the will of man they are deuised and determined thus to be done They are not things in their particular thus commaunded of God and therefore Ex se of themselues are not proper worship of God respectiuely to that very forme Order and time of vsing them But either as they are in their owne Generall as the prayers or referred to Order Comelinesse and Edification which God hath commanded to bee aimed at and obserued in all actions of his worship i. e. propter aliud for some other thing So then in themselues only allowed and Improperly worship of God And if in such things thus devised and determined by men which are not in themselues necessary but onely lawfull there may be no respect at all of honouring God in the vse of them though not simply for themselues How hath the Apostle told vs that one man eateth or obserueth the day to the Lord and another eateth not or obserueth not the day and this man eateth not and obserueth not the day euen vnto the Lord Or what ground of faith could men haue in doing things so contrary as eating and not eating vnlesse it were that God had allowed either but commanded neither the one nor the other For the Command of one must haue bin the Prohibition of the contrary But in rebus medijs in things indifferent Quo supra in Rom. 14. saith Paraeus not onely diuers but euen contrary things please God but non tanquam cultus not as a worship in themselues For in such things no contrariety yea no variance from the patterne giuen in the Mount as I may say I meane Gods Prescript is tollerable A man is bound at such a time to pay an hundred pounds in current English money In this case if hee pay it all in gold or siluer or in both at the time the bond is discharged because it was onely for such a summe of current English money But if a man be bound to pay the same summe at the same time in good gold siluer of that valew will not discharge his bond because it was not onely for the value in current money but for the species or kind of money In this case there●ore the specios ex se and in se the very particular kind in and of it selfe is part of the payment as well as the value But in the other case the Species or particular kind simply considered ex se of it selfe is nothing to the paiment saue only in the Generall as it is current money and secondly as it amounteth to the Summe So is our case Where God himselfe hath for his seruice determined the Circumstances as vnder the Law The place of Sacrifice and times of their three solemne Feasts or Apparell of the Priests or ought else in particular Those very Circumstances were part of the proper and principall worship as well as the maine Actions because of the Command of God But where God hath commanded only the maine substance of a seruice to him and not prescribed the particular maners but onely giuen rules of direction those particular circumstances are not any worship or seruice of God in themselues nor may without Superstition be so esteemed but only as they are parts of Order and Decency and serue to the Edification of men which God hath required in all the maine Actions of his prescribed seruice i.e. the particulars are propter aliud in reference to some what else a worship of God and in themselues onely allowed not commanded meanes thereof I maruaile sometimes at some of our brethren who to proue that wee make our Ceremonies a very worship to God tell vs that if the very same things were done to the very same end by Diuine institution they must needs bee worship and then true worship because required of God and therefore ours must needs bee worship of God and not being commanded Will-worship As if they had not yet learned That the onely command of God doth make that to bee in it selfe an Act of necessary and substantiall worship to him which though to the same end and in the same manner done voluntarily nor was nor is esteemed any part of the reall worship in it selfe but onely per propter aliud by and for some reference to some other thing As for example The building and vse of Altars here or there before God had chosen out the standing place for his Altar though to the same end for which the Lords instituted altar serued i e. for Sacrifice was not worship in respect of the place or kind of stone vsed or height length or breadth But onely as an allowed Instrument of the necessary worship not sanctifying the offering as did Gods sanctified Altar but sanctified in a sort by the offering To conclude All that either in truth is or may be esteemed a proper and necessary part of Diuine worship and meanes of honouring God euen in the thing so done must bee so made by the will of God or else is vaine and will-worship But such things as are not vnderstood or vsed as in themselues necessary immediate and proper worship of God but onely by accident and propter aliud in reference are worship but after a sort in themselues and haue no Precept of God vpon themselues in their particular but onely an allowance or Generall warrant And this is no otherwise a Will-worship then was the worship of the freewill offerings wherein the particular choise was left free to the men themselues Onely if a man will enhaunce the value of this Improper and reductiue worship and haue it goe currant at a higher rate then God euer allowed euen for proper seruice in it selfe hee shall then make of his improper worship a proper will-worship to Gods dishonour in as much as hee will needs returne it to God at another rate then God himselfe set vpon it in his allowance Which is as one should offer to pay the Kings Subjects in siluer or gold pieces rated aboue the value which the King himselfe hath set on them This is a non-payment though the Species or particular kind bee currant because the value is not right And when men thinke to honour God by such meanes so esteemed they dishonour him not simply in the meanes but because of the misprizing and abuse And so much for this Argument now to the next CAP. XVI The second part of the fourth Argument answered Argum. 4 pars 2 THe Law secondly forbiddeth the prescribed worships of God to bee vsed otherwise then they are directed But the Obseruance of our Ceremonies is an vsage of Gods prescribed worship otherwise then the same is directed Ergo. Forbidden of the Law Answ If by otherwise you meane in any other outward manner and by directed vnderstand commanded the Maior is false For the circumstances concerning the outward manner as touching their particular determination are not commanded of God but vnder the Generall rules of his Direction left vnto the choyse of men as is

and reserued each is safe both the participation of the Sacrifice and the performance of that obseruance viz. of standing in prayer If station take the name from the patterne of souldiers for wee are Gods souldiery verily neither joy or sorrow happening to the campe dissolues the stations of Souldiers for joy obserues discipline more cheerefully sorrow more carefully The place is darke and must bee opened before wee can make vse of that Testimony wherefore first we must know what the dayes of station doe meane * De la Cerda the Iesuite vpon this place num 143. and 151.152 Bell lib. 2. de bon oper cap. 22. aliique Some take them to be their set dayes of Fasting But that cannot be For Tertullian himselfe doth difference them one from another lib. 2. c. 4. ad vxorem where shewing the mischiefe and hindrances which a woman shall haue by taking an Infidell to bee her husband as some then did in their second mariages he saith Vt si statio facienda sit Maritus de die conducat ad Balneas Si ieiunia obseruanda sunt Maritus eadem die conuiuiun exerceat c. Where Ieiunia is not put as an explication of Statio as if they signified one and the same thing nor is statio put for the Vigils in the times of their fastings as de la Cerda on that place and Bell. lib. 2. de bon operib cap. 22. would haue it for those Vigils as the same Cerda and Bellarmine there confesse were only de nocte of the night not of the day wheras Tertullian speakes expresly of station as an act proper to the day time saying if a station be to be performed the husband may that same day leade her to the Bathes if fastings be to be obserued the husband may the same day hold a feast That Glosse therefore of the Iesuites is but a dreame It remaines then that Station is vsed in a proper not figuratiue sense to note some solemne act performed in the day time and that Statio and Jeiunia are put for different things and the station is letted by carying her that day to the Bathes Fasts by her husbands appointing of a Feast that day Besides fasting could not bee absolutely hindred by going to the Bathes nor Vigils at all by holding a feast in the day if the Vigils were held onely in the nights Stationum dies therefore were those dayes wherein by a Tradition vniuersally receiued they stood in prayer and at all the solemne worship of God of which Tertullian saith Tertull de Coron Milit cap. 3. Edit Paris ●an 1674. Diebus dominicis iciunare nefas ducimus vel de geniculis adorare wee hold it an heynous thing to fast on the Lords dayes or to adore on our knees Eadem immunitate a die Paschae ad Pentechostem vsque gaudemus This immunity wee enjoy from Easter vntill Pentecost This Ceremony of standing on those dayes and of not fasting on those dayes serued to expresse their beleefe and joyfull remembrance of our Lords Resurrection from the dead This is that which Tertullian calleth deuotum Deo obsequium a devout dutie or seruice vnto God And that Tertull. in this place by Station where hee saith quod statio soluenda sit meaneth the very posture or gesture of standing in the place alleadged appeareth yet further in the words themselues when hee saith Nonne statio tua solennior crit si ad aram Dei steteris shall not thy station bee the more solemne if thou stand at the Altar The Communion-table then is after the phrase of that time called the Altar The Sacraments of Christs body and blood the Sacrifices The prayers vsed in that action about the blessing or consecration of Bread and Wine to that vse the prayers of the Sacrifices All which by the word Eucharistia there vsed as it were expositiuely are manifest Wherefore there can bee no other meaning of Tertullians words alleadged but this That on those dayes on which the solemne worship of God was by a Tradition called Apostolicall performed standing and not kneeling Many men or most men plerique withdrew themselues when they came to the celebration of the Supper because the body of our Lord that is the Sacramentall bread being taken of the Ministers hand The station i. e. standing must bee dissolued or left And because standing on those dayes might not be left as they thought therefore they rather left the Sacrament on those dayes then they would breake the rule of standing on those dayes Therefore they forbore which can haue no reason but this that taking the holy things at the Table standing yet they vsed not to partake them i. e. eat the bread or drinke the wine in any other gesture then what was on the station dayes then forbidden Kneeling And it is to bee marked that hee doth not say Anno 200. accepto corpore Domini statio solvitur but soluenda sit i. e. when after the taking of it a Tertul. de corona Milit. c. 3. Nec de aliorū manu quam praesidentium sumimus Edit Par. 1624. In Tertull. adorare is Orare lib. de Oratione and the 1. Councell of Nice restraineth it onely to prayer Canon 20. iuxta Binii Edit 1618. as was then the manner of the Ministers hands they came to receiue it into their bodies If the gesture then vsed had beene standing this scruple could not haue come into their minds no nor if it had beene sitting for that was not forbidden in all the solemne seruice of God on those dayes but vsed as appeareth in Iustin Martyr in hearing the word of God read and preached Onely kneeling was then restrayned and that say some not onely in prayer but in all the diuine seruice Tertullian saith not de geniculis orate pray kneeling but Adorate adore as Altare Damascenum obserues The people therfore not daring to kneele on those standing dayes and not liking to receiue the mysteries in any other gesture then that of Kneeling whereby they might better shew their discerning of the Lords body in the most humble gesture when they partaked the mysteries chose on these dayes on which they might not Kneele to forbeare the Sacrament and to take it on other dayes when they might kneele in receiuing it That it was thus the Remedies which Tertullian propoundeth doe make yet more cleare For hee to perswade them not to absent themselues from the Sacrifice prayers made at the Altar i e. the Communion-table because of that First telleth them that their standing shall not bee taken away but made solennior more remarkeable if they shal stand at the Altar therfore they might come to those prayers as well as to others and stand in them at the Altar yea and take the Lords body i.e. as hee b Tertull adversus Marci lib. 4. cap. 40. elsewhere expoundeth himselfe the figure of his body the bread and not assumere not eat it at that time but

absolutely true therefore the Argument failes The humane nature of Christ is a consecrated creature and yet was it lawfull to bow before it as the flesh of God The Arke of God the Temple the Holy Mountaine the Altar of God were meere creatures consecrated of God So was the Bush Cloud the fire which came from heauen for that present vse of them yet the people of God as hath beene said bowed before them worshipping not the creature but the Creator and that they did this lawfully though it was not to commanded of God wee haue heard out of Altare Damascenum and are well assured out of the Scriptures Psal 99.6.8 c. The termes therefore of bowing before must bee stated in some certaine meaning to make the Antecedent true 1. Bowing before is sometimes onely bowing downe when a thing is before vs and is in sensu diuiso in a diuided sense when the bowing hath no intendment to that thing which is before vs. And thus when euer wee bow downe wee must needs bow before some creature consecrated or not maketh no difference in this Notion 2. Bowing before a creature is in sensu conjuncto in a coniunctiue sense and is twofold first when the creature is respected only as obiectum a quo the object from which not ad quod to which we take occasion to bow by occasion wherof wee bow our selues not at all to the consecrated creature but vnto God who hath sanctified the creature to bee a signe of his presence or speciall grace of which sort are the instances giuen and this is also lawfull 3. Bowing before is also sometimes bowing to the creature i.e. to determine the Adoration in the creature whether for it owne sake or in Relation to something else as the Papists mostly professe their bowing to bee done to their Images of Christ c. And to the very Species of bread and wine as vnited or conjoyned to the person of Christ Minutius Faetix in Oct. apud Arnobium And thus to bow to any consecrated creature or before it is Idolatry and so it is to bare the head or kisse the hand as the old Idolaters did when the Image of Serapis passed by them He that shall charge this Church so to bow to the consecrated creature either for it selfe or for Christs sake shall apparantly slander it See before the Churches publike Declaration But suppose it were vnlawfull to bow before a consecrated Creature respectiuely to it as an occasionall object onely and so make the Antecedent thus It is vnlawfull to bow downe to God before any Consecrated creature respectiuely as an obiect from whence wee take occasion to bow yet will not the Consequence hold that therefore it is vnlawfull to receiue the Sacrament kneeling For it is not ordayned nor vnderstood in this Church that the Kneeling hath any respect vnto the Consecrated Creature so much as Obiectum à quo but onely hath a respect vnto the Declaration of our humble acknowledging the benefits internally communicated to the worthy Receiuer And therefore there is no shew of Adoration made before the Consecrated creatures when they stand on the Table before vs or at any time else but onely we kneele in the act of receiuing them Nor doth the Minister come alwayes before but more vsually on the one side of the Communicants disposed in their Seats The Signes therefore are but accidentally before the Communicants when they receiue that is for the reason of the Distribution and not of purpose brought before them to take vp any Adoration by the sight of them vnto God Altare Damascenum taking it for graunted that Wee adore Christ before the holy signes occasionally as before obiects à quo telleth vs that this is all one with that Image-worship which some of the learned Papists as Durandus and Holcot c. doe allow who would not haue the Adoration at all referred to the Image but to the Prototype And to maintaine his slaunder is content to say that their Images also are consecrated Wherein beside his mistaking of our Kneeling hee commits two faults one when hee equivocateth in the tearme Consecrated as it Gods consecration and that which is meerly of men were alike A second when he compareth Images of Gods making and institution with Images made by the lust of men against Gods forbidding One man at the Baptisme of his Childe will make a Prince to bee one of his Witnesses or as wee say Gossips and without asking him leaue hee sets out a Deputie and obserueth him with State in reference to the Prince Another hath the Graunt of the Prince of such a fauour the Prince designeth his Deputie to represent his Person that Person is served in State as if hee were a Prince not to honour him but the Prince whom for that time hee personates Are these two Cases alike warrantable or alike blameable Such is our Case the Papists without leaue make a Crucifixe and to the honouring not of the Crucifixe but of Christ crucified doe suite and seruice thereto or before it respectiuely to it as a type wee haue the Image of Christ crucified in the Supper by his owne appointment wee doe our homage before them not as Creatures but as his deputies Sacraments nor at all to them as they are Creatures but by occasion of them or by them to Christ whose they are Is this all one This I speake ex Hypothesi supposing not graunting that wee doe performe any Adoration to them in relation to Christ himselfe in our kneeling Zanch. de vs. ●●is externi 〈◊〉 pag. 497. Edit 1623 Heare Zanchius Non inepte ex hoc Apostoli loco 1 Cor. 11 27. colligi potest Sacramenta enternis etiam honori reuerentia signis esse efficiend● non propter ipsa sed propter illorum institutorem Chrostum Nam etiam dominus in lege cum vetuit adorari imagines ab hominibus fabricatae a contrario docuit suas imagines Sacramenta minirum rerum coelestium symbola non sine aliqua reuerentia honore esse perticipanda Atque hoc obseruatum vidimus in veteri Ecclesia tum Israelitica tum Christiana It may not vnfitly bee collected from this place of the Apostle 1. Cor. 11.27 that the Sacraments ought to bee honoured with euen external signes of honour and reuerence not for themselues but for their Institutor Christ For euen in the Law when the Lord forbad the adoring of Images of mens making on the c●ntr●ary hee taught that his Images the Sacraments being symboles or signes of heauenly things should be participated not without some reuerence and honour And this wee see obserued in the ancient Church as well Israelitish as Christian Object But God hath not appointed the Sacraments to bee Adored saith he or himselfe to bee Adored before them Answ Indeed the Sacraments consisting as well of Actions ordained to bee done by vs as the Blessing Breaking Receiuing Eating and Drinking of the Bread c. as of the