Exod. 16. 23. was a permission not a command or for preparation onely not for eating the day following Yea they not only might fast but did it usually at lest to the twelft houre as Hooker proveth by testimonies out of Josephus Justinus Suctonius Balsam upon the 66. Canon called the Apostles saith Wee fast not upon the sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest wee should seeme to imitate the Jewes Augustine saith God spake nothing concerning dining or fasting upon the sabbath when he sanctified the seventh day nor afterward when hee gave precepts concerning it to his people Of these differences the reader may finde more in Altare Damascenum page 667 668 669. The Jewish sabbath which was the seventh day from the creation was abolished at the resurrection of Christ because it had types and ceremonies annexed to it which were shadowes of things to come The ground ceasing the observation of that day ceased also for the shadowes flee away when the body commeth in place Yea further I will yeeld that the abrogation was meant by the Apostle Coloss. 2. 17. and under the name of sabbath there is to bee meant onely the weekly sabbath which is more then White craveth Not that I thinke they answer sufficiently to those who will have the word to be applied to the first and last day of anniversary feasts which were also called sabbaths But because I thinke these to bee comprehended under the name of feasts whereof these sabbaths were the principall and most solemne dayes So that here is a perfite division of all their solemne dayes to wit that they were either feasts to wit anniversarie dayes or new moones which returned monethly or the sabbath which returned weekly I so thinke the rather because we have the like division 1 Chron. 23. 31. where the Levits office is set downe to offer burnt sacrifices unto the Lord in the sabbaths in the new moones and on the set feasts And againe in Esay 1. 13 14. wee have the like As for that that the word Sabbath is in the plurall number it crosseth not this sense for so is the weekly sabbath usually expressed by the Greek translaters of the old testament and in the new testament also Matth. 12. 1 5 10 11 12. Matth. 2â— 1. Mark 1. 12. Mark 2. 23 24. Mark 3. 2 4. Luk. 4. 31. Luke 6. 9. Luke 13. 10. Act. 13. 14. Act. 16. 13. In these places the word is taken either for one sabbath-day onely or for moe And so it may bee taken in this place Coloss. 2. and translated either sabbath or as the late english translation hath sabbath dayes The sabbath-day is expressed in the plurall number for the frequent and often returning By the way observe that the old sabbath was not reckoned among the Jewish festivall dayes Sâ—atiger saith Manifestò sabbata distinguuntur to wit Esay 1. 13 14. à magnis diebus The sabbaths are â—early dâ—stinguished from the great dayes which were all one with Chaggim The Iewish sabbath then seeing it shadowed things to come behoved to bee abolished Suppose it had not beene a shadow yet even as it was but a circumstantiall point of the fourth precept which is morall positive it might have beene changed for a greater reason then was the occasion of the choice of the former For the resurrection of Christ and beginning of his triumph after he had ended his course of humiliation was a greater reason for making choice of the first day of the weeke then resting from the worke of creation was for the seventh day before The first respect of necessitie required abolition The 〈…〉 congruity The first day of the weeke succeeded in the roome of the last day of the weeke and hath beene observed in the Christian Church from her infancie to this day without any change or contradiction The Apostles were conveened together that day when the holy Ghost descended upon them Act. 2. When Paul had stayed at Troas seven dayes upon the first day of the weeke being the seventh day of his abode the disciples conveened together to break-bread and Paul preached and conferred with them till break of day Act. 20. 7. 11. The originall hath upon one of the sabbath but sabbath is put for weeke because from the sabbath as the principall day they numbred the rest of the dayes of the weeke to the next sabbath in order first second third fourth c. of the sabbath and distinguished them not by the names of the planets As when the pharisie said I fast twice in the sabbath that is twice in the weeke Luke 18. 12. When Jesus was risen early the first day of the sabbath that is of the weeke Mark 16. 9. And Levit 23. 15. seven sabbaths shall bee compleat that is seven weekes Likewise one according to the forme of speach familiar to the Hebrewes is taken for first The evening and morning were one day that is the first day This place cannot bee trâ—â—slated one of the sabbaths for the Apostle stayed but seven dayes in which there was but one sabbath day Nor yet is it likely that the Christians did assemble upon the Iewish sabbath to their exercises Howbeit the Apostle went in to their synagogue Act. 13. upon their sabbath that was not for the observation of their sabbath but because hee could not finde the Iewes assembled together at any other time or place that hee might have occasion to winne them as yee may see at that time hee found occasion to deliver a word of exhortation Wee have the first day of the weeke expressed with the like phrase 1 Corin. 16. 2. where the Corinthians are directed to lay aside some thing for the poore the first day of the sabbath that is of the weeke or every first day of the weeke Now although this text of S. Paul maketh no expresse mention of Church assemblies this day yet because it was the custome of Christians And likewise it is a thing convâ—nient to give almes upon the church-dayes it cannot wâ—ll hee gainsaid but that if in Corinth and Galatia the first day of evâ—ry weeke was appointed to be a day for almes and charitable contributions the same was also the Christians weekly holy day for their religious assemblies saith White and to this purpose citeth Chrysostome in 1 Corin. hom 43. where he sheweth that the time was fit for collections because that day they had receaved many great benefites and the first of the sabbath hee interpreteth the Lords day So do the translations of the Bible expound both the former and this place of the first day of the week the Belgike the French the Italian the Spanish the late English Beza's and Tremellius out of the Syriack With frivolous cavillâ—tion doe some few to their great discredite preasse to another sense which is to the full overthrowne by Walâ—eâ—s and Amesius This first day of the weeke Revel 1. 10. is called not the day of the Lord as sometime in
the scripture the time of some heavie judgement is called the day of the Lord or because the Lord revealed to him upon a day these great mysteries for that day had beene uncertaine the sense caâ—to logicall as if John should have said I was ravished in the spirit that day I was ravished in the spirit But John maketh mention of this day as a thing knowne before to the Churches to designe the time when he saw thâ—se visions And he calleth it not the day of the Lord but the Lords day or the dominicall day and so it hath ever beene called in the Christian Church since the dayes of the Apostles Justiâ—uâ— câ—llâ—th it Apoc. 2. Diem solis Sunday because the apologie was directed to an ethnick and in his dialogue with Trypho the first day of the weeke because Trypho was a Jew It were superfluous to cite testimonies to prove that in everie age this day hath beene called the Lord day and observed by Christians in every age Notwithstanding it bee cleare and evident that the Lords day was observed in the Apostles times it is questioned whither it was instituted by Christ or by the Apostles or if by the Apostles whither by them as ordinarie pastours or as extraordinarie office-bearers assisted with the infallible direction of the spirit Master Daw It concerneth us little to know whither it was delivered by the Apostles themselves or their next after commers Those who come after are equalled by him with the Apostles who were assisted extraordinarly in laying the foundation wherein the Church was builded and setting down the government and unchangeable policie of the Church Either every Church had power to hallow a day like the Lords day or else the Church universall If every nationall Church then they might have differed and hallowed sundrie dayes If the Church universall that could not be brought to passe but in the representative an oecumenicall councell None such could be had for 300 yeares after Christ. But so the hallowing of such a day had beene suspended for 300 yeares If the Church may institute such a day it may abrogate it also and change at pleasure If the Church or ordinarie pastours may institute such a day they may make lawes binding the conscience For wee are bound in conscience to observe the Lords day even out of the case of scandall and contempt in secret as well as in publike with internall worship as well as externall or els we sinne howbeit the Church cannot take notice of it or judge upon it If there be no such day for the Lord then wee deny to him that which the verie law of nature granteth to him for the law of nature requireth such a day Seeing no ordinarie pastours may doe it it followeth that if the Apostles did it they did it not by vertue of their pastorall power and office which was common to them with their successours as Master Dow speaketh but by that power which was properly apostolicall and that it cannot be called an ordinance of the Church as Master Dow alledgeth it may Even Bellarmine distinguisheth between traditions divine apostolicall and ecclesiasticall and confoundeth not apostolicall with ecclesiasticall The apostolicall constitutions may be also called divine saith he because they were not instituted without the assistance of the spirit and divine may be called apostolicall not that they were instituted by the Apostles sed quod ab eis primùm ecclesiâ— traditae sunt cum ipsi seorsim eas à Christo accepissont that is that by them they were first delivered to the Church after they had first receaved them apart from Christ himselfe The observation of the Lords day is not like the Papists unwritten verities for it is extant in the scripture but the question is about the precept We confesse practice say they but where is precept I answer their practice was a paterne to us and hath the force of a precept Rivetue himselfe in his exercitations upon Genesis answers In such things we need no expresse precept if wee have practice and example namely of such as we know to be the first institutours of good order by vertue of a speciall calling such as were the Apostles but chiefly where the practice is repeated for then it is inculcat if there be no necessarie reason craving a change Respondeo in talibus non opus esse praecâ—pto expresso si habeamus exemplum praesertim eorum quos scimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ecclesia fuisse ex speciali vocatione primos institutores quales fuerunt Apostoli In talibus enim exemplum praxis vim aliquam habet pracepti praesertim ubi praxis illa repetitur tum enim inculâ—atur si nulla ratio necessaria mutationem requirat Adde also that the observation was uniforme in all the Churches and constant which presupposeth a precept an ordinance or institution For what likelihood is there that one began and the rest every one after other followed the example of others that went before in practice and that this way the observation crept in by exemple and did grow to a custome The places above cited make mention of the first day of the weeke and the Lords day not as then begun but as knowne and observed before even at the Pentecost before the holy Ghost descended upon the Apostles And yet Rivetus inferreth a precept out of 1 Corin. 16. where the Corinthians are directed every first day of the weeke to lay aside some thing for the poore where howbeit the chiefe intention of the Apostle is to give direction for the helpe of the poore yet because hee will have it to be done the first day of the weeke it followeth that hee willeth also that they should dedicate the Lords day to the solemne assembling of the Church for hee that intendeth the end intendeth also the midst Vbi etsi prima intentio Tauli sit de collecta statuere tamen quia vult eam primo diâ— hebdomadis fieri inde sequitur voluisse etiam ut diem Dominicam solemni ecclesiae congregationl dedicarent Qui enim vuâ—t finem vult etiam media si nihil in eis sit illegitimum aut verbo Dei prohibitum Yet his words would bee somewhat corrected for the Apostle enjoyneth them not to observe that day as if they had never observed it before but maketâ— mention of it as a thing knowne and as Chrysostome observed would move them to bee the more free-hearted because of the benefites which they had receaved that day He enjoyneth them no new thing but concernidg the collection for the Saints as he had given order to the Churches of Galatia Yet this direction implieth a direction to continue in the observation of that day for in directing them to doe a little farre more would he have them to performe greater duties Bellarmine giveth some rulâ—s to trie genuine apostolicall traditions which if yee will admit howbeit they cannot be justly applied to their unwrâ—tten verities yet
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 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
who is presenting his petition to the king upon his knee in their sight A provinciall synod holden at London anno 1603 ordained the head to be uncovered when their service is read in the Church yet I thinke they would not have enjoyned kneeling We heare the canonicall scripture read with uncovered heads but yet we kneel not The words of Christ which he uttered at the institution are still and often uttered that same voice soundeth through all the tables of the world his actions which were divine and holy are reiterat In Gratians decree De consecrat dist 1. cap. 68. we have a superstitious direction of Pope Anastasius that when the Gospell is reade in the Church those that are present shall not sit but stand venerabiliter curvi bowing reverently hearken and adore Wherefore more at the hearing of the Gospell then the Epistle which is also Evangelicall Yet you see howbeit that standing with bowing be more then to have the head uncovered it was but veneration And whereas he saith Et fideliter adorent the glosse hath id est venerentur because the word adoring is taken there in a large sense as yee may see sundrie places above cited not for that which is in a strict sense called adoration Adoration in strict sense is kneeling or prâ—stration Whereas Matthew saith chap 8. â— of the leprouse man That he worshipped Christ or adored Christ as the Latine translation hath according to the originall Mark 1. 40. He kneeled dewâ—e to him and Luke 5. 12. that he fell in his face Suchlike where it is said of the Cananitish woman Matth. 15. 25. That she worshipped or adored him adoravit eum Mark 7. 25. it is said That she fell at his feet The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to fall downe like a dog oâ—â—whelp at the feet of another as our Lord. Further our heads are not other way uncovered in the act of receaving then in the rest of the time of the celebration when wee are not neare the elements And thirdly the uncovering of our head is compatible with the varietie of actions in time of celebration praying singing the words of the institution and chapters reade but adoration directed as they pretend to God can not be without presentingâ— our petitions and thanks to God which requireth a severall part of the action by it selfe It is objected that 1 King 18. 39. when the people saw the fire fall upon the sacrifice to consume it the wood the stones the dust and lick up the water that was in the trench they fell on their faces and cried The Lord is God I answer The people fell on their faces after the fire had consumed the burnt sacrifice the wood the stones and licked up the water and not in the meane time for it is not likely that they fell downe till they had seene what the fire had wrought Next what suppose they had fallen downâ— in the meane time that the fire was working the worke wherefore it was sent Is it any wonder that men amazed with the presence of Gods majestie in a miracle fall downe as astonished to worship God Such a visible signe of Gods presence is called the glorie of the Lord. Doctour Jackson the Arminian hath this rule to be observed Such actions as have been managed by Gods Spirit suggested by secret instinct or extracted by extraordinarie and speciall occasions are then onely lawfull in others when they are begotten by like occasions or brought forth by like impulsions In matters of secular civilitie or moralitie many things saith he will beseeme one man which are uncomely in another and in one and thesâ—â—me mans deportment many things are decent and lawfull whiles they are drawne from him by speciall or rare occasions whose usuall practise upon dislike or no occasions becommeth according to the nature of the subject râ—diculous or dishonest That in the service of God and matters spirituall the least digression or declination from proposed paternes is farre more dangerous To attempt the like enterprise unto Jonathans upon warrant of his exemple and upon like speeches of enemies inviting him to come up would bee a superstitious tempting of God Every man may not use the like prognostication that Abrahams servant made use of when he was sent to bespeak for his young master Isaac a wife Jacob expressed his tender affection to his sonne Joseph whom he never looked to see again by kissing his coat but to have hanged it about his bed or table that it might receave such salutations evening and morning or at every meales time might have countenanced many breaches of superstition Charles the fift after his fyrewell to the warres and safe arrivall to Spaine saluted the spanish shore in such an affectionat and prostrat manner as his meanest vassall could nor ordinarly have saluted either him or it without just imputation of grosse idolatrie These are Doctour Jacksons examples which hee bringeth in for illustration of his rule If there come into the Church one that beleeveth not or one that is unlearned and heare one after another prophesie and finding himself convinced and the secrets of his heart made manifest falling downe on his knees he will report that God is in you of a truth 1 Corin. 14. 24 25. Yet if hee fell downe before them ordinarily were it not idolatrous Thirdly suppose they had fallen downe when the fire was in working yet it is not said that they fell downe with their eyes poâ—ing upon the fire but upon their faces and cried The Lord is God because he had manifested by his presence and power in such a miracle that he was the true God as 2 Chron. 7. 3. when the children of Israel saw how the fire came down and consumed the sacrifices and that the glorie of the Lord had filled the house they bowed themselves with their faces to the ground upon the pavemâ—nâ— and worshipped and praised the Lord saying c. Salomon kneeled say they before the altar of the Lord when he prayed at the dedication of the temple For it is said 1 King 8. 54. that when he had made an end of praying all his prayer and application to the Lord he arose from before the altar of the Lorâ— from kneeling on his knees and stood and blessed the people I answer The altar is not set downe there as the object toward which he directed his countenance when he was kneeling but only as a circumstance of the place where he was when hee praved at that time for he had prepared a brazen scaffold and set it in the middest of the court over against the altar of the Lord 2 Chron. 6. 13. He kneeled where he had been standing on the scaffold and spread his hands toward the heavens not toward the altar It is said 2 Chron. 6. 13. That he fell downe upon his knees before all the congregation of Israel and spread forth his hands towards heaven Neither is it said