ordinationem Domini violare sayeth Beza in his confession that is he caÌ„not be said to haue contemned the sacraments Cap. 4. to whom it is not permitted to partake them as they are established by the Lord far be it from us to imagine anie cases of necessitie by the which we may violate the Lords ordinance But what needeth all this feare for I am sure three or four yeeres abstinence would constrain them to restore unto us our libertie again to suffer the communion to be celebrated after the old forme rather then the people should be defrauded of it This is the least duty we owe. But we are bound further to defend and oppone if we did professe as we avow in the confession of our faith The meanest professor in the kirk oâ— Scotland is bound to maintain this libertie possâ—ssion Otherwise if he quite râ—â—â—er himselfe he is a deserter of Christs cause CHAP. IIII. Of the words uttered at the deliverie of the elements The sacramenta words are not uttered demonstratâ—uely THE third innovation is that the word of promise This is my bodie This cup is the new testament c. is not uttered demonstratiuely when the elements are delivered to everie communicant It is not enough that the words of the institution were rehearsed before by way of historie narratiuelie or materiallie This sacrament is an imitation of Christ not a recitall of his words actions it is to do as he did and not to report what he did sayth Pierr du Moulin Pag. 95. The rehearsal doeth no more but let us see what warrant there is to use bread and wine in the celebration of this sacrament rather then anie other elements and to assure us that bread wine in general are appointed to this use But it can not be said demonstratiuelie de individuo signato of this bread and wine in particular set on the table that it is the bodie and blood of Christ For first it must be blessed sanctified by prayer and thanksgiving to this use that the minister may say Thiâ— that is this sanctified bread is my bodie The rehearsal of the word of promise euen after the sanctification serueth onely for a general warrant The words then must be uttered after the blessing demonstratiuely not to God in a prayer or forme of oblation as the popish or English priest doeth For Christ uttered them to the disciples nor yet by holding or pointing out the bread to the whole congregation saying This is my bodie as in the bastarde leiturgies ascribed to Basilâ— and Chrysostome where the bread is holden up after the pronouncing of these words the people answer Amen or in the Ethiopian masse where the people answer Amen Amen Amen we beleeue it is the bodie of the Lord which were ridiculous hath ben the original of manie errors For what if the elements be not delivered shal they be sacramentally Christs bodie and blood or the remains This is a common axiome of the Divines Elementa extra usum non sunt sacramenta The elements out of the use are nor sacraments For howbeit it be not essential to bread to be delivered yet it is essentiall to sacramentall bread to be delivered taken and eaten Christ said not This is my bodie to all in generall then to everie one in particular take thou eate thou as the papist and formalist doth but first Take eate and then This is my bodie or actu continuo both bade them take and eate and signified what it was he was giving to them The promise is annexed to the commandement as conditionall The promise hath no otherwise effâ—ct then if the condition take place Si quis separat promissionem a mandato discedit ab institutione Christi In Mat. 26. Nâ—n aliter igitur habet effectum promissio quam sâ— conditâ—o etiam locum habeat sayth Robertus Stephanus It fareth with the sacramentall elements as with pawnes pledges in contracts and bargains A ring may be appointed for a pledge in matrimonie yet is it not actually a pledge without consent of the other partie but onâ—ly a meere ring A stone chosen to be a signe of a Marche is not actually a marche stone but in the use when it is sett with consent of parties in the marche for that end So the elements are consecrate and sett apart by prayer and thanksgiving to this use yet are they not actually Christs bodie and blood till they be received and eaten And therefore a sacrament properly is defined to be a ceremonie or action By a figuratiue kinde of speech the bread may be called the sacrament of Christs bodie because it is appointed to that ende as when Isaack said to Abraham where is the sacrifice that is the ramm or the lambe appointed for the sacrifice But Christ called the bread his body not in that sense but in the deliverie and use when it was verilie a signe and seale of Christs bodie It followeth therefore that the word of promise must be uttered demonstratiuely onely in the time of deliverie receiving and eating and to everie one severally if he will needs giue severally For otherwise he shal utter them demonstratiuely to some and not to others The sacramentall signes are like seales hanging at the charter The word of promise is the special solemn clause of the Charter If at any time it should be uttered it should be uttered when the seale is delivered seeing the sacramentall words carie the promise refer the signes to their sacramental use What would we thinke if the minister rehearsed Christs command to baptize in name of the father sonne the holie ghost but when he come to the sprinkling would not say I baptize thee in the name of the father sonne and Holie ghost but utter some other words of his owne framing What is the reason the formalist wil not utter demoÌ„stratiuely the words when he delivereth It is not feare that the kneeler apprehend Christs bodie to be under the bread or the accidents of the bread for he uttereth them not to the sitter more then to him that kneeleth and is not affraide to constraine ignorant people to kneele although he should conceiue Christs bodie to be present under the bread when he hath uttered other words But here is the mysterie of the matter they place the vertue of consecration in these words as the Papist doth And therefore because he hath uttered them alreadie he will not repeate them again least he should seem to consecrate them again For Mr. Lindsay saith That after the sacrament is made by the sacramentall word the Pastor useth other words in delivering the elements Proceedings pag. 57. Mr. Michelson sayth the like And yet haue they not uttered these words before the delivery but onely narratiuely or by way of recitall which as I haue sayd doth onely shew a warrant in generall If demonstratiuely it must be in the time oâ— prayer
after the Popish or English maner For they confesse they utter them not demonstratiuely to the communicant If consecration be taken for sanctification then it is placed in the prayer or blessing For by prayer or thanksgiving the elements are sanctâ—fied and consecrated to this use If you will distinguish betwixt sanctification consecration as Popish Divines doe then say we that the blessing and sanctifying is but a part and that consecration that is the making of them a sacrament consisteth in the whole action as our Divines doe well obserue For except there be receiving eating drinking they are not seales of Christs body and blood Sacramenta perficiuntur usu By the way I obserue that as the formalists utter not Christs words demonstratiuely so agree they not upon a prescript form of words but frame them as they please whether in form of praier or otherwise as they thinke good The communicant is accessorie to this innovation because hee receiveth from him who changeth the words and giveth the seale without the word of promise CHAP. V. Of kneeling in the act of receiving the sacramentall elements THE fourth innovation is the kneeling of some ministers and some communicants in the act of receiving First we are to prove the kneeler guilty Next the sitter communicating with him although not in the same degree Suppose kneeling were indifferent Kneeling in the act of receiuing is idolatrous yet the kneeler is guiltie of scandall for it is a shew of conformitie with the Papists in a ceremony which hath been abused by them to the vilest idolatry that ever was in the world the worship of the bready God yea invented by the Antichrist to that end The formalist can not produce one authentick testimony for kneeling for a thousand yeares The Papist is hardened in his superstition and idolatry for he thinketh that we are drawing toward him and that our religion cannot be graced without his rites or manner of worship The weak brother is offended stumbleth upon one sort of idolatry or other We see the outward gesture of an idolater and who knoweth but their intentions may be bad enough Yee will say the offence is taken not given But if it be a thing indifferent as yee say and not necessarie but may be omitted then the offence is given For you are not ignorant into what evils it may induce the simple and ignorant You say the command of the Magistrate taketh away the scandall and that it is better to offend a brother then to offend a Magistrate The word Offend is ambiguous Better it is to offend that is to displease the Magistrate for then I edifie him vvhereas otherwise I should harden him in his course then to offend that is lay a stumbling block before the poorest soule in the kirk and so destroy him for whom Christ died Rom. 14.15 We are commanded to abstaine from things in their own nature indifferent if the vveake brother shall offend vvith the use of them Rom. 14.15.21 The Magistrate hath not power to abolish this law Obedience to the magistrate ought not to be the rule of my loue to Gods glory or salvation of my brother vvhich when it is neglected Gods glory is trampled under foot You will say that we are bound to obey the Magistrate It is true we are bound in conscience to be subject to the magistrat but not to obey him but in the Lord that is we are bound to passiue obedience but not to actiue except in things lawful A scandal is not lawful Further know you not that the magistrate may abuse a thing indiffâ—rent as well as a private man and make all Israell to stumble for he is a sinfull man Know yee not that it often falleth out according to the old saying Quo volunt Reges vadun leges the lawes must sing as will the King Know yee not that the Magistrate may hauâ— his owne private respects and under colour oâ— things indifferent bring in a corrupt religion I need not insist upon this point it is sensiblâ— enough to men of meane iudgment Say no therefore with Cain Am I my brothers keeper The Lord wil say to thee Thy life for his life if he be missing 1. King 20.39 How careles alas are many although thousands fall at their right hand and ten thousand at their left so that they can either win or retaine the favour of their superiours But looke how vile the soule of thy brother was in thine eyes thine shall be in the eyes of God except thou repent and amend I am now to proue it idolatrous Kneeling in the act of receiving is Idolatrous first in respect of the publick intent of our superiours Next simply whaâ—soever intent men can pretend That we may know what is the publick intent we are to consider the intent of the English Church for conformitie with that Church is intended Next the act of Perth Assembly which is urged The kirke of England intendeth kneeling for reverence of the sacrament The publick intent of the English Kirk is idolatrous for in the booke of common prayer whereunto they are bound by the statute 1 Elizab. kneeling is enioyned upon this ground That the sacrament might not be prophaned but held in a reverent and holy estimation D. Morton answereth Are yee then of opinion either that the sacrament cannot be prophaned or that the Church had not reason to prevent or avoid the prophanation of this sacrament of the Eucharist And again to stop the mouths of blasphemous papists vilifying our sacrament with the ignominious names of Bakers bread Vintners wine profane elements Ale-cakes and such like reprochfull termes did hold it fit that wee by our outward reverence in the manner of receiving the Eucharist might testifie our due estimation of such holy rites which are consecrated to so blessed an use as is the communion of the body and blood of Christ and that thereby we might repell the staine and ignominie which such virulent and unhallowed tongues did cast upon them The Replyer to Doctor Morton refelleth this allegeance of stopping the mouthes of Papists Reâ—ly 2. part pag. 50. and telleth us that some close dissembling adversaries did hinder the worke of reformation so much as they could and that they haue done so ever since and doe so still to this day Howsoever it is yee see they kneele to testifie their due estimation of the holy rites Mr. Hatton saith they kneele to put a difference between the ordinarie bread and wine and these sacramental to which they giue the more reverence because it is more then ordinary bread and wine Book 2. agâ—â—nst the â—inisters of Cornwall Devonshire What can be sayd more plainly Master Rogers in his second Dialogue hath some words to the same effect Now to kneele for reverence of the elements because they are more then ordinarie bread and wine or to testifie our due estimation of the holy rites which are imployed about the elements
is Idolatry The publick iâ—tent of our Church is idolatrous We are next to try the publick intent by the act of Perth Assembly ratified in Parliament the tenor whereof followeth as it is published after fining and refining The act of Perth aâ—â—nt kneeling Since we are commanded by God himselfe that when we come to worship him wee fall downe and kneele before the Lord our Maker and considering withall that there is no part of divine worship more heavenly and spirituall then is the holy receiving of the blessed body and blood of our Lord and Saviour Iesus Christ Like as the most humble and reverent gesture of the body in our meditation and lifting up of our hearts becometh well so divine and sacred an action Therefore notwithstanding our Church hath used since the reformation here to celebrate the holy Communion to the people sitting by reason of the great abuse used in the Idolatrous worship of Papists Yet now since all memorie of bypast superstition is blotted out of the hearts of the people praysed be God in reverence of God and in due regard of so divine a mysterie and in remembrance of so mysticall an union as we are made partakers of thereby the assemblie thinketh good that the blessed sacrament be celebrated hereafter to the people humblie The false superfluous clauses of the act and reverently kneeling upon their knees We haue here two lyes enclosed in the parenthesis It is untrue that al memorie of by-past past superstition is blotted out of the hearts of the people as the countrie wel knoweth the behaviour of some ignorant people when they were kneeling hath alreadie bewrayed Next it is untrue that the abuse in time of papistrie was the onely and principal cause of restoring the gesture of sitting at the beginning of reformation If they had aimed only at the reformation of that abuse they needed not to haue restored sitting standing or taking en passant would haue served the turne Both sitting and distributing of the elements by the communicants were restored at the reformation because most agreeable and neare to the pattern of the first supper We haue three reasons in this act wherefore we shold kneel as M. Lindsay hath analyzed it The first reason for kneeling in the act refuted The first reason in the narratiue is this Since we are commanded by God himselfe that when wee come to worship him we fal down and kneel before the Lord our maker Relatiue to this in the conclusion we haue these words Therefore in reverence of God the assemblie thinketh good that this sacrament be celebrated to the people kneeling upon their knees For the confirmation of this reason is alledged thâ— 9â— Psalm verse 7. By this rude reason it is a sin not to kneele in the act of receiuing Christ his Apostles al who followed their example since haue sinned For if we be coÌ„manded by God it is a sin to violate his commandement Next the word worship is not taken here for anie kinde of religious and divine service or action expressed by the word Cultus in latine but more strictly for adoration or rather that gesture of prostrating the whole body The people of God used four gestures of the bodie as signes of honour first a bending or bowing down of the head which they expressed by the word Cadad this was the least degree Next a bending or bowing of the superiour bulke of the body which they expressed by the word Carang The third kneeling which they expressed by the word Barach The fourth falling down prostrate with their hands feet spread which they expressed by the word Histachaveh The last three are all mentioned in the 6 verse of the 95 Psalme If there were any command here included to fal down when we receiue the sacrament we should be commanded not onely to bowe the superior bulke of the bodie as Pope Honorius commanded to be done at the elevation or to kneele as we are now commanded to doe but â—lso to prostrate our selues upon our face with our hands and feet spread for so do some interpret the manner But there is here onely an â—nvitation and exhortation not a commandement not to kneel when they come before the Lord to worship but â—o â—â—me before the Lord that is before the arke which is called the face of God and worship that is prostrate themselues kneele and bow themselues before the Lord their maker in token of thanksgiving It is great ignorance to infer hereupon that we are coÌ„manded to kneel in the act of receiuing the sacramental elements in the act of preaching and hearing the word which are al acts of divine service or worship in a larger sence The words relatiue in the conclusion taken simplie are not true For we are not bound at al times to kneel in reverence of God For affirmatiue precepts bindeth us ever but not to practise at everie time For then we should never be off our knees because we ought ever to carie with us reverence to God The second reason in the narratiue of the act is this And considering with al The second reason in the act for kneeling refuted that there is no part of divine worship more heauenly and spirituall then is the holy receiuing of the blessed bodie and blood of our Lord and Saviour Iesus Christ Relatiue to this reason we haue in the conclusion these words And in regarde of so divine a mysterie the assemblie thinketh good that that blessed sacrament be celebrated to the people humblie and reverently kneeling upon their knees Mystery sayeth he is not taken here for the elements because it is not said Mysteries but Mysterie and by Mysterie is meant the holy receiving of thâ— body and blood of Christ which is mentioned in the narratiue When the acte was firsâ— formed the copies that we saw had the word Mysteries It is now refined and yet they are not a whit farther off For what reason is there to refer it to the remoter words of the narratiue when iâ— may be referred to the nearer words of the coclusion to wit the celebration of the holy coÌ„munion the words following that blessed sacrament But the truth is it is relatiue to al the three as we shal make evident in the owne place But admit his interpretation If we should kneel when we receiue Christs body and blood in regard of so divine a mysterie then should we doe it whensoever we eate Christs flesh and drinke his bood But so it is that as oft as the promises of the gospell are read exponed or in anie part of the sermon rehearsed and the hearer beleeueth he receiueth and eateth Christs flesh and drinketh his blood But then we must be attentiue hearers and not speake to God when God is speaking to us Attentiue hearing and the work of apprehending considering discerning trying what is spoken caÌ„ not consist with presenting our prayers upon our knees Neither is kneeling
urged in this part of divine service It is not then simplie in due tegâ—rd of so divine a mysterie as is the receiving of Christs body and blood that kneeling is intended for the spirituall and inward receiuing is common both to the word and sacraments but in regard of so divine a mysterie as is the receiuing of Christs body and blood in the sacrament or which is all one in regard of the mysticall or sacramentall manner of receiving and consequently in regard of the symbols or symbolical rites employed about the symbols It is cleare then that in the narratiue of the act by the receiving of the body and blood of Christ is meant a sacramentall receiuing and to that manner of receiuing is the word Mysterie relatiue in the conclusion The third reason sayeth he The third reason in the act for kneeling refuted is the correspondencie betweene the outward gesture of our body and the meditation and lifting up of our hearts when we remember and consider the mystical union betwixt Christ and us and among our selues whereof we are made partakers by the receiuing of Christs blessed body and blood This reason depending upon the former shall receiue the like answer Are we not made partakers of that mysticall union when at the hearing of the promises of the Gospell we eate Christs flesh and drinke his blood Many haue been partakers of this mysticall union who were never partakers of this sacrament But the words of the narratiue The right meaning of the third reason and the conclusion cannot sorte together after that manner Therefore he shunneth to set down the words of the narratiue and of the conclusion relatiue to them For in the narratiue is no mention made of the mysticall union neither is it said in the narratiue that the most humble and reverent gesture of the bodie well becommeth our meditation and the lifting upp of our hearts when we consider the mysticall union betwixte Christ and us but that the most humble and reverent gesture of our bâ—dy in our meditation and lifting up of our hearts becommeth wel so divine and sacred an action as is the receiving of the body and blood of Christ Now this reason receiueth the like answer that the two former For it may be asked why becommeth that humble gesture of meditation and lifting up of our hearts the receiving of Christs body and blood in the act of recâ—iving the sâ—cramentall elements more then in the hearing of the promises of the gospell if it were not in regard of the sacramentall elements Next what hâ—mble gesture is that which is so suteable with mâ—ditation Men doe meditate walking siâ—ting lying but not kneeling For by meâ—â—tation a man doth speak to himself holding a soliloquâ—e in his own soule Againe what humble gesture is that which best becommeth tâ—e lifting up of the heart sâ—eing the heart may be lifted up without prayer and in prayer kneeling doeth signifie rather the submission and humiliation then the lifting up of the heart The lifting up of the eyes or hands are the outward signes of lifting up of the heart In the conclusion the words which he maketh relatiue to the former are these To remember is not to lift up the heart by prayer In remembrance of so mysticall an union as we are made partakers of by so divine a mysterie In remembrance that is in memorie for so runne the words In reverence in due regard in remembrance But least I should seeme to cavill at words let it be in remembring Iâ— there be any force in this reason we should kneele whensoever we remember so mysticall an union If this clause in the conclusion were relatiue to the former in the narratiue then by lifting up of the heart is not meant prayer For to remember or as he addeth to coâ—sider is not to pray Howbeit there by pondering remembring considering and momentanie meditations are ejaculations of meditation in prayer as there are momentanie petitions and ejaculations of prayer incident to our meditations yet to pray is not to meditate nor to meditate to pray nor nâ— man of sound judgment ever defined them so but are two diverse exercises of the soule and require divers employments of the bodie divers times and divers denominationâ— from the principall worke and not from the incident ejaculations So that by the lifting up of the heart can not be meant prayer For one humble gesture of kneeling is not sutable both to meditation and prayer both to speaking unto God and to our selues We are not directed by the act to meditate We are not directed by the act to meditate or pray in the acte of receiving and lift up our hearts when we remember and consider this mysticall union whereof we are made partakers by receiving Christs body and blood but only to use that humble gesture when we receiue Christs bodie and blood which we use in our meditation and lifting up of our hearte although we be not then meditating or lifting up our heart But put the case that we be so directed and that by lifting up of the heart be meant prayer yet it must be meant a mentall prayer not a vocall for that is a lifting upp of the voice The mental prayer must either follow the vocall prayer of the Minister or must be conceaved by the kneeler Mentall prayer following the vocall of the Minister in the act of receaving was not enjoyned The Lords over-rulers of that assembly meant not a mental prayer following the vocal prayer of the Minister For then they would have ordained some prayer to be vttered by the Minister or els that every Minister should conceave a prayer as he thought good But no such thing was done Some who are said to have beene penners of the act themselves vse not a forme of prayer at the deliverie of the Elements nor yet anie other so farre as I know Everie man was left to his owne free choise of words whether in form of prayer or otherwise Kneeling therfore should not be vrged til in another like assembly they have dressed all the appurtenances They were so glad of kneeling that they forgot all the requisites and so they brought forth a shapelesse birth like the beares whelpe which wanteth eyes and is a rude deformed lumpe when it is brought forth and must be cherished and licked a long time before it be brought to a perfect forme But suppone that a vocall prayer had beene ordained yet is not kneeling enjoyned in regard of anie vocall prayer For the communicant kneeleth both before and after the receaving and the Minister endeth if he follow the English forme his wish or request of three or foure words a short ejaculation of the tongue sooner then the communicant can addresse himselfs to his knees and before he eate the other endeth his prayer biddeth him eate and be thankful which is an admonition or exhortation not a prayer and so leaveth him and goeth to another Next if
is not adoration Praise and thanksgiving differ Augustine sayth Homil. 26. Tom. 10. Christum praedicari per linguam per epistolam per sacramentum corporis sanguinis ejus Having examined all the reasons of the Act according to Maister Lindsayes owne interpretation A question to discover the nakednesse of the Act. that the Reader may the better conceiue how rude they are I propone this question Seeing vvee receiue the same benefite invvardlie and severallie vvee eate the flesh and drinke the blood of Christ as oft as wee beleeue the promises of the Gospell read exponed or in any part of the sermon rehearsed and may haue the heart then lifted up yea sometimes more fervent motions then when we receiue the sacramentall elements of bread and wine Why are we enioyned to kneele at the one time more then at the other if it be not in regard of the outward signes and rites which is idolatry Nay I should urge further Seeing there was onely a voyce at the delivery of the word and here is a visible obiect set before the eye howbeit it were urged there wherefore should it bee urged here Yee heard the voyce of the words but saw no similitude onely yee heard a voyce Deut. 4.12 According to his private interpretation I forme another act mutatis mutandis like the act of Perth that it may be the better understood Another act fâ—rmed to discover the mystery and meaning of thâ—â—ct of Perth SInce we are commanded by God himselfe that when we come to worship him we fall downe and kneele before the Lord our maker and considering withall that there is no part of divine worship more heavenly and spirituall then is the holy receiving of the blessed body and blood of our Lord and Saviour Iesus Christ Like as the most humble and reverent gesture of the body in our meditation and lifting up of our hearts becommeth well so divine and sacred an action Therefore notwithstanding our Church hath used since the reformation of religion here to heare the promises of the Gospell read exponed or in any part of the sermon rehearsed sitting by reason of some great abuse in former times yet now seeing all memory of by-past abuse is blotted out of the hearts of the people praised be God in reverence of God and in due regard of so divine a mysterie and in remembrance of so mysticall an union as wee are made partakers of thereby the Assembly thinketh good that the promises of the Gospell being read exponed or rehearsed in any part of the Sermon that the people hearken reverently kneeling upon their knees Is there any reason in the act of Perth which may not sort with this Three or foure phrases in the Act signifying one thing May not the reader here perceiue that by receiving of the body and bloud of Christ in the narratiue is meant a mysticall receiving of the sacrament and relatiue to this phrase in the conclusion are these three following the holy communion divine mysterie blessed sacrament so that al the foure signifie one thing and without correspondencie to other they cannot cohere in any tollerable construction of words Let the act then bee formed as it should runne in right construction in maner following SInce we are commanded by God himselfe that when we come to worship him The Act rightly formed we fall downe and kneele before the Lord our maker and considering withall that there is no part of divine worship more heavenly and spirituall then is the holy receiving of the body and blood of our Lord and Saviour Iesus Christ Like as the most humble and reverent gesture of the body in our meditation and lifting up of our hearts becommeth well so divine and sacred an action Therefore notwithstanding our Church hath used since the reformation of religion here to receiue the body and blood of our Lord and Saviour Iesus Christ sitting by reason of the great abuse used in the idolatrous worship of Papists yet now since all memory of by-past superstition is blotted out of the hearts of the people praised be God in reverence of God and due regard of so divine a mysterie and in remembrance of so mysticall an union as wee are made partakers of thereby the Assembly thinketh good that the people receiue the body and blood of our Lord and Saviour Jesus Christ humbly and reverently kneeling upon their knees By the word Mysterie is meant the sacrament or sacramentall receiving May not any man here see evidently that by Divine Mystery is meant the receiving of the body and blood of Christ in the mysterie of the Supper or the mysticall and sacramentall receiving which standeth in signes rites wherein it differeth from the spirituall By the word Mystery in the singular number as well as by the word Mysteries in the plurall number is meant the sacrament very frequently among the ancient Writers Dionysius Areopagita entituleth the chapter of the Lords Supper De eccles Hierarch The mystery of the Synaxis or holy communion Ambrose sayth Indignus est Dominâ— qui aliter mysterium celebrat quà m ab eo traditum est that he is unworthy in the Lords account who celebrateth the mystery otherwise then hee hath delivered it In 1 Cor. 11 Oecamenius saith that the Apostle Paul calleth the mystery of our master the Lords Supper Hieron in Psal 47.7 Ierome sayth Licet in mysterio possit intelligi tamen veriùs corpus Christi sanguis eius sermo scripturarum est that howbeit it may be understood of the mystery that yet more truly the words of the Scripture may bee called the body and blood of Christ What need many testimonies Exercit. pag. 550. Casaubone sayth of this sacrament Dicitur etiam antonomasticè to mysterion aut numero multitudinis ta mysteria In the English confession the bread and wine are called The holie and heavenlie mysteries of the bodie and blood of Christ In the service booke the word Mysterie is vsed in the singular number Master Lindsay himself vseth some time the word Mysterie and sometime the word Mysteries in his Resolutions The word Mysterie is often vsed in the singular number because both the signes and the rites employed about them are referred to one Christ signified This act may passe among both Papists and Lutherans The act of Perth may passe among Lutherans Papists this clause Notwithstanding our Church hath vsed since the Reformation here to celebrate the holie communion to the people sitting by reason of the great abuse vsed in the Idolatrous worship of Papists yet now since all memorie of by-past superstition is blotted out of the hearts of the people praised be God being blotted out as justlie it ought for it is false as I have alreadie said It is superfluous For the act is whole and entire without it the conclusion answering to the narrative And it is insert for a mocke For immediatlie after and before they
condemne our Church for want of reverence and due regard to this Sacrament which ought to have prevailed above all other respects if their reason were forcible This false superfluous and mocking clause being blotted out yee have the whole act as followeth SInce we are commanded by God himselfe that when we come to worship him The Lutheran or popish 〈◊〉 we fall downe and kneele before the Lord our maker and considering withall that there is no part of divine worship more heavenly and spirituall then is the holy receiving of the blessed body and blood of our Lord and Saviour Iesus Christ Like as the most humble and reverent gesture of the body in our meditation and lifting up of our hearts becommeth well so divine and sacred an action Therefore in reverence of God and due regard of so divine a mysterie and in remembrance of so mysticall an union as wee are made partakers of thereby the Assembly thinketh good that blessed sacrament be celebrated to the people humbly and reverently upon their knees This act I say may passe among Papists and Lutherans Câ—â—doration or ells respective adoration of the elements is intended in the â—ct For they maintaine that all the communicants even the verie wicked and hypocrits receave the verie bodie and blood of Christ in at their mouth the Papist vnder the accidents of bread and wine the Lutheran vnder or within the elements of bread and wine For the Papist and Lutherane hath beside the spirituall receaving which they grant onlie to the godlie a Sacramentall but essentiall and reall receaving of the verie bodie and blood of Christ in at the mouth which they grant also to the wicked The act of the communicants receaving is no otherwise expressed here then by the receaving of the bodie and blood of Christ May wee not therefore justlie suspect the Sacramentall reall receaving of Christs bodie and blood to have been intended by the first penners of the act wheresoever it was first forged seing there is nothing contrarie to this meaning in the act it is damned as curiositie to enquire after what manner Christ is present in the Sacrament of the supper Yea it is plainlie avouched that Christs blood is after a more sublime manner present in the Sacramentall wine then it is in the water of Baptisme So in this sense to kneele in regard of the divine mysterie is to kneele in regard of Christs bodie reallie present and the signes together conjunctlie as the totall object of adoration and so the signes shal be worshiped by way of coadoration So the Papists worship the bodie of Christ and the species or accidents togither Non solum Christus sub speciebus existens sed etiam totum Sacramentum visibile vt ex Christo speciebus constat vnico latriae actu adorandum est sayeth Swarez And againe Tom. 3. disp 65. sect 1. simpliciter hoc Sacramentum adorandum esse adoratione latriae absoluta perfecta qua per se adoretur Christus coadorentur autem species quia hoc Sacramentum in re est vnum Constans ex Christo speciebus If no man can be perswaded that there is anie such intent yet the other respect is at least intended to wit to kneel in regard of the mysterie that is of the mystical rites and elements which is Idolatrie For to kneele in regard of the elements is to adore them Because kneeling in Religious vse is ever a gesture of adoration and soveraine worship which belongeth onlie to God and by it is designed some times the whole worship of God Ipsam proskunesm quae hominibus propter analogicam cum Deo similitudinem legitimè tribuitur ita Deo propriam censeo cum Religiosa est ut totus cultus divinus illa solâ— designetur Christus illam Diabolo Diâ—put pag. 233. Angelus sibi abjudicet hoc argumento quod Dei propria sit sayeth Arminius Yet I cannot see how the word Mystery can be other wise taken in the act then for the receaving of the signes and the thing signified together Sacramentallie It is true God offereth the thing signified as oft as the outward signes are presented vnto us but the fail is vpon the part of the receaver who wanteth faith and receaveth onely the outward signes Wâ—e have examined the publick intent which wee find to be idolatrous The private intents of the coÌ„municants examined And therefore whatsoever be the privat intent of the communicant he must be interpreted according to the publik intent Otherwise a man may goe to Rome and kneele But we will examine also what the communicant can alledge for his private intent The pretence of mentall prayer or thanksgiving we have alreadie discussed The pretence of receauing a precious gift the body and bâ—ood of Christ. First yee say ye are receaving a precious gift the bodie and blood of Christ Will not anie man doe reverence to the king when he receaveth a gift out of his hand This pretence hath beene alreadie answered For we receave the same benefite at the hearing of the word But farther it may be doubted whether thou be receaving such a gift howbeit God be offering it Next the manner of the offer is to be considered to wit not immediatlie but mediatlie by the Ministrie of the word and Sacraments Thirdlie we must not imagine that Christs bodie is offered vnto us in the Sacrament as if we had never receaved his bodie before Did we not receave his bodie at the Sacrament in former times did we receave and then loose againe Yea we receave the bodie of Christ at our first conversion we receave his flesh and blood in the word before we receve them in the Sacrament We are in Christs bodie before we eate of Christs bodie De civit deâ— l. 2â— c. 25. sayeth Augustine Dicendum non est eum comedere corpus Christi qui non est in corpore Christi And againe he sayeth that we are made partakers of Christs bodie in Baptisme Nulli aliquatenus est dubitandum vnumquemque fidelium corporis sanguinis tunc esse participem quando in Baptismate membrum efficitur Christi And the Apostle sayeth By one spirit we are all Baptized into one bodie 1. Cor. 12.13 That we are graffed in Christ that we putt on Christ Rom. 6.35 Galat. 3.27 Vide de Consecrat dist 1 Quia passus Tertullian sayeth of baptism that we are not baptized that we may cease from sinning but because we have left off to sinne and have our hearts washed and clensed Non ideo abluimur De poenitentia ut desinamus delinquere seà quia desâ—imus corde loti sumus The table is ever spread for the soule when the word is preached and the Sacrament ministred We bring with us actuall faith to feede upon him whom by habituall faith we retain dwelling alreadie in us Familiaris loquendi modus est ut fieri dicatur quod factum obsignatur It is
head A provincial synod at London 1603 ordained the head to be uncovered when their service is read in the church yet I think they would not haue enjoyned kneeling And are not the words of Christ which he uttered at the first supper as much to be reverenced For that same voice soundeth through all the tables of the world Siclyke when they reason from the respectiue veneration of the name of Iesus by lifting the tap or making a leg which beside that it is superstitious in giving more reverence to the name of Iesus then to the name of Christ Saviour Redeemer so is it not an argument for kneeling which is a gesture of adoration Whereas it is said we may receiue upon our knees that which we may craue in Gods publike worship upon our knees is untrue For the preacher may craue a blessing upon his knees and yet when he findeth and feeleth the blessing in his preaching he may not adore upon his knees Siclyke the hearer may craue a blessing to his hearing and yet in the act of hearing may not adore upon his knees Further if I may receiue kneeling in publike worship that benefit which I craved in publike worship then in privat worship I may receiue a benefit upon my knees which I craved in private worship upon my knees for the difference of the place publike and private altereth not the nature of worship For the place is but a circumstance common to all our actions So in whatsoever place he receiue the benefit he may receiue it upon his knees and so because he craved daylie food by this reason he ought to adore upon his knees when he receiueth his food and is enioying the benefite eating and drinking which grosse absurditie the grossest may perceiue Humilitie of minde is required not onely in all religious exercises the hearing of the word receiving of the sacramenss executiō of the censures of the church but also in all our actions It will not follow therefore that humiliation of our body or adoration is required where humility of mind is required To conclude as I asked before when I examined the publick intent so now I aske at the communicants pretending many private intents what is the reason that they kneele when they reciue eate Christs flesh and drink his blood in the Lords Supper more then when they receiue eate his flesh and drink his blood at the hearing of the word everie one severally as they beleeue and finde the like and sometimes more fervent motions if it be not in regard of the elements or of the thing signified and the elements which is idolatry Remember beside that whatsoever be thy private intent thy action must be construed according to the publick If the publick be idolatrous thy gesture is idolatrous Ex voluntate iubentis pendet intentio exequentis lib. de praecep dispen sayth Bernard Yee haue seen my reasons and answeres and therfore alledge not the naked and bare assertions of some Divines who haue not written so hardly of this gesture of kneeling because they haue not been troubled with it as the Divines in our neighbour Church who haue been forced to examine and consider it more narrowly but let reason meet reason Ratio cum ratione concertet For even a Iesuite Maldona◠doth confesse that Rationum efficatia est praestantior omni authoritate nisi divina Mortoni Apologia part The sitter is accessarie to the sin of the kneeler 2. lib. 2. cap. 17. The sitter is accessorie to the sinne of the kneeler First he endureth the kneeler by his presence and maketh him think that his kneeling is neither scandalous nor idolatrous You say your sitting condemneth his kneeling No such matter But in communicating with him you approue it as indifferent as when ye sit in time of prayer after sermon when another is kneeling or standing For shall you communicate with an idolater in the very act of his idolatry and not be accessorie in countenancing it with your presence If you doe damne it as scandalous or idolatrous why communicate you with him If you build up that which you destroyed you make your selfe a trespasser The Apostle forbiddeth the Corinthians to converse or eate with a brother idolater 1 Cor. 5. and yet you will eate and drink with him when hee is committing the very act The Apostle forbiddeth not societie with him in publick Assemblies but onely in private where he committeth the act till he be reclaimed Next the communicant with the kneeler casteth himselfe into tentation by setting before him an evil example which may enduce him to doe the like specially if the kneeler be a person of any credit and countenance Many are disquieted with the sight of a monster or carcasse many moneths after It is an evill token when you can be so well content to see such a monster in our kirk and your heart not rise within you If you should present your selfe to the masse in the same manner and with the same liberty custome would so harden the heart that in the end you would halt with the lame and conforme in every point It will creepe like a Ring-worme feemeth it now tollerable the next day it will seeme holy and the third day necessarie So bewitching sinnes are idolatry and superstition Thirdly you are partaker of an Idoll feast Start not at this I say for the sacrament of the Lords Supper may be turned into an idoll feast and hath been a more abhominable feast then ever was any among the heathens And howbeit there may be some difference betwixt the formalists and the papists arising upon the diversitie of inward opinions and conceits of Christs reall presence in the elements yet if both their gestures be idolatrous in their owne kindes the Lords supper is made an idoll feast Non ad Diabolum pertinet quis isto August homde pastor vel illo modo erret omnes errantes vult quibuslibet erroribus It is nothing to the Divell whether a man erre this way or that way whatsoever way they erre all that bee in error hee seeketh to bee his Fourthly the communicant advanceth this innovation and setteth forward this grosse corruption by his presence and communicating with the kneeler For if the kneelers were left to themselues they would be ashamed of themselues wheras now they are comforted hardened in their sin some follow their example Hieron ad Ioannē Hierosol Fides pura morā non patitur ut apparuerit scorpius illico conterendus est Pure faith suffereth no delayes As soon as the scorpion appears it is to be bruised saith Hierom. Fourthlie a confusion of gestures lawfull and vnlawfull is brought into the Lords table some sitting like ghuests at a feast as Christ and his Apostles sate others like supplicants kneeling and adoring vpon their knees This confusion is not like that varietie of gesture in time of prayer when some sitt some stand some kneele For all the three gestures