IT is to be vnderstood , that , howsoeuer Kneeling may ( in it selfe considered ) be esteemed a naturall gesture of the body , as standing , sitting , etc. yet in this case , it is by Institution of man . For neiher nature nor custome , doth teach vs ordinarily to knele when we eate & drinke neither doth the word require Kneeling in this case . If it be by Institution , it must be either in respect of a more reuerent receiuing , or Not. But if the most soleme signe of reuerence ( vsed in theis partes of the world ) be with out all respecte of reuerence , and that by Institution of authority , in so high a part of Gods seruice may not suche Kneeling be iudged , if not a grosse mocking of Christ , as was the souldiours their bowing of knes before him , Math 27.29 Mal. 1.6.7 : yet a taking of the name of god in vaine . Seing all significations of honour , in Gods seruice , ought to be to the honour of his name , Ier: 4.2 2 King . 5.18 . and an othe not religiously intended ( as in the nature therof it ought to be ) to the honour of God , is the taking of Gods name in vaine . Did Naaman newly brought to the knowledge of God , attribut so much to bowing in the house of Rimmon when his master leaned on him , so that it was not his voluntary act ? And shal we , who haue had the Gospel long , kneeling by institution and determination , in a principall parte of Gods seruice , make no accoumpt whether wee honour god , or no , by such kneeling ?

If kneeling be Instituted for a more reuerent receuing , then it must be either in regard of God , or of bread and wine If in regard of god then must wee be well perswaded that such kneeling is an acceptable seruice vnto his Maiestie . Rom 12.1 & 11 ▪ 5 , 2● , Isa 29 13 : Math 15.9 , And that this may be , we must consider , whether such kneeling be a wilworshipp or a seruice reasonable , and according to Gods will . Least otherwise we finde our selues so far from honoring God , as that we provoke him . As did Nadab and Abihu , Levit. 10.1 . ● 3. who offered incense , but not with the very fire which God appoynted , 1 Chro. 13.10 & 15.12.13 . and were therfore devoured with fire . And as did King David , & the preists , who caried the Arke otherwise than it ought to haue been , and therefore Vzza died for it , with a sodaīe death . For God wil be sanctified ( if not By yet ) In all them that come neere him .

But kneeling is contrary to the example of Christ , and his Apostles , Luke 22.14 . 1 Cor: 11 . 1● who ministred & receiued sitting , or in such a gesture , as in those countryes was most vsed at eating . From which example to differ , without warrant from Gods word cannot be without fault . Seeing examples of holy men , much more of Christ , are to be followed , except there be some reasonable cause to the contrary . And the Apostle to reforme an abuse which crept ( even in their times ) into loue feastes , which were immediatly before , or after the Lords supper , did banish them thence , & reduced the manner of administring the Lords supper to the first institution , 1 Cor. 11.22 23 : saying : shall I prayse you in this ? I prayse you not . For I haue receiued of the Lord that which I haue also delivered vnto you , etc. Wherby it is apparant , that that forme of administration , which differeth from the first institution , is worthy no prayse and therfore no acceptable service to God . For if the Apostle would not tolerate an indifferent thing ( as was a loue feast till then ) to continue so nere the L. supper , when it was abused , how would they allow the chaunge of sitting into kneeling , especially in these two considerations ?

First , because the abuse of loue feasts ( viz. superfluity ) was never so great , and scandalous , in the Apostles time , as the abuse of kneeling ( viz. Idolatry ) was and is in the sinagogue of Rome : And besides , Loue feastes were either before , or after the L. supper , wheras kneeling is in the principal part of the holy Communion . Therfore if the Apostle banished Loue feastes from the L supper , because of the abuse , & brought the Church to the simplicitie of the first institution , Is it not a tempting sinne to retaine the Idolatrous kneeling of Papistes , and reiect the exemplary sitting of our M. Christ ? And the rather , because it is in that sacrament , & in that part of the sacrament , which especially setteth forth our communion with Christ , & his Church , and is therfore called The communion . 1 Cor: 10.16 17. In du● consideration wherof , how can wee imagine , that Christ hath any honor by our kneeling ? Seeing it swarueth , not only from his example , but also from the practise of all reformed Churches , except in England , Concertatio Ecclesiae Cathol. in argu. which the Papistes them selues call Puritan-papisticall , for retainyng this , and other popish corruptions , and , S●ing it may be an argument ( especially to a papist not vnderstanding our tongue ) that we haue communion with Antichrist , & & his sinagogue , at least in the Idolatry of bread worship . Which our failing , or carelesnes to avow our communion with Christ and his church , and not abhorring all communion with Antichrist & his sinagogue cannot be without grevous sinne . Or els Paul sinned , Gal 2.11 , 12 1 C●o 11.16 2. Cor. 6.15.17 . Deut. 12 , 30 , 3● when he rebuked Peter for not holding communion with the Gentils converted , and wrote without good warrant , where he saith : If any lust to be contentious , we haue no such custome , neither the Churches of God . & in another place : What communion hath Christ with Beliall ? Come out , and touch no vncleane thing . Doth not God streightly forbid vs to serue him , as Idolators doe their gods . These things considered , Can kneeling wherwith Papistes doe honor their breaden God , be honorable to Christ , in his holy sacrament ?

Secondly , whereas the end of a sacrament is to informe the outward man , by sensible demonstrations , it pleased our M. Christ to vse such a gesture , as , agreably with bread and wine , setteth out our communion and spirituall familiaritie with him , and reioycyng in him . And therfore as he saith , Reuel. 3.20 . Math , 8.11 , If any heare my voyce , and open the dore , I will come in to him , and sup with him and he with me , so he saith , Many shall come from the east and west , and shall sit with A : braham etc. By which places it appeareth that as by supper , so by sitting , familiar reioycing , or rreioycing familiarity is expressed . In which respects the communion is called the Lords supper & not A Sacrifice , & we are said to be pertakers of the L. table , & not of an alter . 1 Cor. 11.20 & 10 : 21 And therfore not kneeling , and sitting is for receiving . Wee read not of any gesture of bodie prescribed , or observed in Circumcision , and Baptisme as in the Passover & L. supper Because there needeth no materiall regard to be had of any certaine gesture in the 2. Exod 12.11 Numb. 9 , 3.11.12 . Math. 5 17. & 26.20 . former sacraments , so the foreskynne were cut of , and water be vsed : But in the other two , a gesture , answereable to the action is requisit . And therfore God prescribed to his people : when they were to flie out of Egeipt , the gesture of loynes gyrded , & staues in their hands , because the eating then of the passover was in hast . But that gesture being but for that time , as may appeare by the omission therof , when the observation of the passover was established , our Master Christ , who came not to break but fulfill the law , and knew what was fitest to be done , did not eate the passover sitting , a gesture more answerable to eating in peace , than the former vsed in Egeipt . Wherby kneeling is convinced , as being a-gesture altogether vnanswerable to eating And the rather , because it darkeneth the counsell of God , Iob. 38.2 . 1 Cor. 11.25 26. and beyng a signe of the greatest Submission obscureth that Reioycing familiaritie , which the L. supper signifieth , and sealeth . Doe we not condemne the papists for ministring the communion in one kinde , because such an administration is against Christ his example , and doeth not liuely demonstrate the Lords death ? Here a caveat is to be given , that none take occasion by this discourse , to iustifie the childish paedagogy of signifiynge ceremonies devised by man , Seeing sitting was vsed by Christ , and the signification thereof is found in scripture . And therfore that childish paedagogy is not iustified by that worthy servant of Christ , M. Cartwright , his iudgment , viz. That sitting doth signifie our rest in Christ Iesus . That kneeling may be more soundly conuinced as a wilworship , obiections are to be answered . Therfore where it is supposed that Christ and his Apostles ministred & receiued sitting but by occasion , and not of purpose : because they were sitting before in eating the passeover . wheras if Christ had sitten down of purpos to administer the communion , then all that is said is graunted to be some purpose . The answer is short , yet full : Christ did sit of purpose , when he ministred his last supper . For after the passeover he rose , washed his disciples feet , and sat downe againe .

If it be demaunded , why the Church is not bound to the time of evening , as well as to the gesture of sitting , sith Christ obserued the one , as well as the other ? It may be answered : Time being a common circumstaunce to every action ( for nothing can be done , but in some time ) the perticular time is not to be obserued , Ioh , 13.4 ▪ 1● Gen: 2 , 2 3 . except Christ had sanctified it to the communion , as God sainctified the 7. day , on which he rested , Math. 26.31 : 45 L●k 22 53 or ( at least ) chosen it of purpose , as he did sitting . But wheras it was vpon speciall , and necessary occasion , for the passeover must eaten before the L. supper could be instituted insteed therof , and presently after supper the hower came , when Christ was to be betrayed , therefore if the Iewes transgressed not the institution of the passover , by chaunging a gesture , at the first prescribed by God according to that their present occasion , in another fitter for a time of rest , much lesse doe christians transgrese the institution of the L. supper , by chaunging the time taken by Christ vpon occasion , but not prescribed , into some other fitter ( in discretion ) for the ordinarie c●lebration of the L. supper . As probably the Primitiue Churches did . For every first day of the weeke ( viz. the L. day ) the brethren came togither to breake bread , Act. 2 : 42. & 20.7 : 1 Cor: 16 , 2. Revel: 1.10 : id est , to minister the communion . So that either th●y never met vpon the L. day , but in the eve●●ing , or else they c●lebr●ted the communion at some other times . but for my alteration of the gestures ●f sitting , especially into kneeling there is not the least probabilitie .

It is further obiected . That we may kneele in regard of prayers to be vsed , by prescription of authority , at the deliueryng of the bread and wine . viz. The bodie of our Lord Iesus Christ which was giuen for thee , preseru thy bodie and soule into eternall life , and take and eate this . etc. Heere vnto these answers may be returned . Seing we reiect Christ his example of sitting for kneeling , we must not stand vpon what we may doe , but humbly consider what we must doe . For if there be not a necessary , and a iustifiable cause both of those prayers , and of Kneeling in regard of them , doe we not presume vpon Christ his patience , in reiecting his example ? Now , what necessitie is there of those prayers , at that very time ? Seeing prayers goe before , and follow after . Againe , must we needs kneele at every bitte of a prayer ? Is their more necessity to obey a needlesse direction to kneele at those prayers , than to follow the example of Christ , In sitting when we take eate and drinke , things requyred in the same sentences ? And why must the people kneele , when they heare those prayers , rather than the minister who pronounceth them ? But it is a question , Whither those prayers be iustifiable or no. For besides that , by reason of them , Kneeling , devis●d and abused by Antichrist , doth crosse the practise of Christ and his Apostles , and th●y may seeme a vayne repitition : Even the adding of them to the words of institution is contrary to the minde of Christ . For he did first blesse or pray , and after gaue the Elements , in a sacramentall forme of words , Math 6 7 & 26.26 . etc. Mark 14.21 Luk: 22.19 , etc : without any addition , saying , take , eate , etc. Which order of administration , and forme of words , Mathew , Marke , Luke , and Paul doe so constantly , precisly , and sincerely relate , that any may perceiue the meaning of the spirit to be . That the sacramentall forme of words ought precisely to be obserued , without any addition . And the rather because Paul beginneth his relation thus , I haue receiued of the Lord , 1 Cor. 11 , 23 ●4 , that which I haue also deliuered , etc. So that it may seeme to be against religion and reason , that to a sacramentall forme of speach , wherin the minister should only supply the person of Christ , there should be added a prayer , as in the name of the Church . This confusion is fitter for Babilon , than for Sion . Lastly , Why is not a short prayer , after other going before , aswell ioyned to the sacramentall forme of Baptisme : viz N. I baptise thee In the name of the Father etc. If then this addition of prayer to the sacramentall forme of words , be not of faith , Rom 14.5 , ●3 how can we , with faith and a good conscience , confirme , or allow the same with our kneeling ?

Lastly for iustifiyng of Kneeling , it is affirmed . That it is indifferent whither we sitt , stand , or kneele : Seing Christ did sit , when he did eate the passover . Wheras God commaunded the children of Israel in Egipt to eate the passover standing , and some reformed churches receiue standing , for all that Christ did sit at his last supper : Therfore the King may appoynt Kneeling , as the most reverend gesture , and best beseeming so holy an action . For answer whervnto , howsoever that which is alreadie said , may suffice , Yet it may be further considered , That though it be admitted , that it is indifferent to sit , or to stand , yet it doth not follow , that Kneeling is indifferent , For sitting is the example , and standing is a gesture sometimes vsed in ordinary eating , and ( in the obiection ) it is said to be prescribed at a sacramentall feast . Againe , It doth not follow , That because Christ vsed a gesture fitter for eating in his time , insteed of a gesture prescribed vpon occasion , it is therfore law full to vse a gesture nothing answerable to eating , and that taken out of the Synagogue of Antichrist ( as though the word of God came out of it , 1 Cor. 14.36 or to it onely ) instead of a gesture most answerable to eating , & of purpose vsed by Christ at the institution of the sacrament . So that , notwithstanding all that is said for Kneling , His Maiestie ( vpon whome the burthern as of this gesture so of other ceremonies , is layde ) may remember , 2 Chro. 2● 25 , That Hezekiah appoynted Levites in the house of the Lord with Cimballs , etc. according to the commaundement of David , and Gad the Kings Seer , and Nathan the Prophet , for the commaundement was by the hand of the Lord , and by the hand of his prophets . And withall consider , that if Kneeling were the most reverent gesture , & best be seming the holy communion , our L. & Master would not haue sitten downe of purpose , at his last supper . And that Ahaz was deceived In deeming the Alter at Damascus , 2. King 16 10 , 12.14 15 more honorable for Gods service , than the alter of the Lord .

Having said that which may be sufficient to a man reasonable , and not contentious , against the institution of kneeling for supposed reverence in regard of God , it remaineth that somewhat be said against the institution of Kneeling , for reverence in regard of bread and wine . Which need not be much , For no sound protestant , of any knowledge , will affirme it , but rather presently consider , That if kneeling be instituted for reverence in reg●rd of bread and wine , It must be either because they represent the body & bloud of Christ , though remaining bread and wine touching there substaunce : And then for like reason , we may worship the crucifixe , and image of God , as the papists doe : Or , because Christ is really , bodily , & locally , though invisibly , present in them , either by Transubstantiation , according to the herisy of the papists , or by consubstantiation , according to the herisy of the Lutherans . These things cannot but be considered , And then it must needs follow , that if we abiure these herisyes of Papists , & Lutherans , we must also abhorre idolatrous , & superstitious kneeling , their daughter and Nurse , which was never hearde of before Transubstantiation was hatched in the sinagogue of Antichrist . Re●●q●es of R●me fol 98. & 99 , So that immediatly after Pope Innocent decreed Transubstantiation , Pope Honorius decreed kneeling . Auns . to M. Iuels chaleng fol. 111 Therfore if Harding doth graunt that it is not well to kneele : but in regard of a reall , & bodily presence , a sound protestant should infer , But I detest your reall presence , therfore I abhorre your Idolatrous kneeling .

We are to abhorre kneeling , not onely because we abhorre the herisyes of worshipping images , Transubstantiation , & Consubstantiation , but also , Because it is the shew of the greatest evils that ever were , viz. Idolatry in worshipping a God made of a peice of bread , 1 Thess , 5.22 and of communion with Antichrist , rather than , with Christ , and therfore the greatest scandall that ever was or can be , both in regard of those evils it doth occasionally teach , or confirme , As also in regard of multituds ( indeed the most part of people ) either not sufficently instructed in the right vnderstanding , & vse of the sacrament , and therfore caried with a blinde devotion learned by tradition , or corrupted ( more or lesse ) with the leaven of poperie . Who all in regard of their weaknes , are indangered by this gesture , either grosly to commit the Idolatry of papists , or to haue a superstitious estimation of the outward elements . And the rather , because by the 21 Canon it is provided : That no bread , and wine newly brought , shal be vsed , but first the words of institution shall be rehearsed , when the said bread & wine be present vpon the Communion table . As if the words were incantations , & the table like the aulter which sanctifieth the sacrifice . May not this prouiso seeme ( at least to the simple ) to make way at least to the Popish consecration ? How grevous a sinne it is to scandalize the w●ake , Ma●h , 18.6 , may appeare by the wordes of Christ : viz. whosoever shall offend one of these little ones , it were better for him , that a milstone were hanged about his necke , and that he were drowned in the depth of the Sea . 1 Cro 8.13 . And of Paul : If meate offend my brother , I will eate no flesh , while the world standeth , that I may not offend my brother . What an offence or scandall is , the Apostle sheweth in the same chapter , viz. ver. 9 An occasion of fallyng to the weake . The perticular offence he speaketh of is this : Notwithstanding the gospell was preached a convenient time , and that by the Apostles , yet many wanted knowledge , & , vers 7 : 10. even vnto that time , did eate as a thing sacrificed to an Idoll . Of whome if any should see a man indued with knowledge sit at table in the Idols temple , his weake conscience might occasionally be imboldened to eate those things which are sacrificed to Idols . If Paul would never eate flesh rather than he would offend in this case , because in so doeing he should sinne against Christ , how dare a christian , ver. 12 hauing knowledge , kneele in the presence of any , who , for want of knowledge , rec●iue superstitiously . Of which sort , seing there be so many even vntill this hower , and ever likly to be , that we know not when , and where to communicate without some such , either old , or young : it followeth , that as sitting at table in the Idols temple , could not be with out sinne , in the Apostles time , so kneling cannot be without sin in these dayes , when the number of faithfull teachers is much decreased , but of papists much increased , & by our kneeling much confirmed in their bread worshipe . Sum of the confe. pa. 74 Therfore If his Maiesties iudgment be sound , that the surplice is not to be worne , if Heathenish men were commorant among vs , who , therby , might take occasion to be strengthened in their paganisme ? sh●ll we by our corrupt p●actise of kneeling , strengthen the papists , who swarme among us , in their Idolatry ? If the State doth well , in ordeining the sacrament to be administred in vsual bread to take away superstition , ●ub after the com , sect 5. wheras Christ did by occasion , minister in vnleavēeed bread , shall not we doe ill , In teaching , or confirming superstition by kneeling , whereas Christ did of purpose minister sitting ? Hom. agaist peril of Idol p●●t 3 a Setting vp of images in churches onely to be l●y mens bookes , is , by authoritie condemned , Levit: 19.14 because they are a● stumbling blockes in way of the blinde So that they haue been , are still , and will be hereafter worshipped by ignorant persons . Is not kneeling as scandalous ? How can it then be iustified ? But it is said , that the Kings commaundement taketh away scandall , in things indifferent . And it may be averred that this is a begging of the question , except it be proued by the word , that kneeling may be without sinne , and that notwithstanding it be an institution of man , contrary to the example of Christ , a signe of communion rather with Antichrist and his sinagogue of Rone , than with Christ and his Church , it haue no proportion with sacramentall eating , and haue beene , is , and will be bread worshipe . But suppose that in it selfe it wereas indifferent as was eating of flesh sacrificed to an Idol , not in the Idols temple , 1 Cor: 10.27 : 28. but at a priuate table where no weake ones were , in the Apostles time : yet how doth the ●ings commaundement take away scandall from kneeling in publicke places ? Doth it make all so sure , that none can be scandalized ? Or , if that cannot be , doth it take away guiltines from the scandalizer , as if all the blame of scandalizing , were in the Kings commaundement ? Suerly it must be in the former , or els the latter cannot be , For by scandalizing a weake brother perisheth . 1. Cor 8.11 . Numb : 35 3● 2 Sam , 11 : 15 16 , 17. Of whose bloud , the scandalizer is guiltie , as Ioab was of Vriahs bloud , notwithstanding the Kings commaundement . Here his Maiestie knowne to be of a gentle disposition , & to haue learned , yea professed better thinges in Scotland , is most humblie prayed , to take this word ( King ) as spoken in imitation , and vnderstood of Cantor : who knowne to be of a violent disposition , did cary matters in the Convocation , and published Canons not orderly , & fully concluded , as some of his suffragane prelates report , But it is impossible , that the Kings commaundement should make all so sure , that none can be scandalized , the generall ignorance of the people , the disposition of the ignorant vnto superstition , the old leaven of popery not purged , & the multipliyng of papists , all well considered . Nay rather , It is ●ikely , that by the commaundement , the scandall will be the greater . Especially in regard of the 27 Canon , where ministers are commaunded , vnder paine of suspension , Not wittingly to administer the sacrament to any , but such as kneele . May not simple , & superstitious persons take occasion thus to argue ? Why should kneeling be thus vrged by authoritie , if the sacramentall signes of the bodie , and bloud of Christ , be no more to be reverenced , than water applyed in baptizing children ? Seeing that is also a sanctified signe of Christ his bloud , that w●sheth away our sinnes , and iniquities .

To conclud , If kneeling in the very acte of taking , eating & drinking the sacramentall bread & wine , in the holy communion , be ( 1 ) an institution of man . ( 2 ) If it be the taking of Gods name in vaine , when it is without all respecte of reverence ( 3 ) If God be not honored thereby , except it be according to his will . ( 4 ) If it swarue from the example of Christ his sitting , & therfore deserueth no prayse . ( 5 ) If it be a provoking sinne to reiect the exemplary sitting of christ , wherby we sh●w our selues to be in communion with Christ , & the reformed churches , and to retaine kneeling , which for bread worship , ought to be banished , & wherby we seeme to be in communion with Antichrist , & his sinagogue . 6 ) If it obscureth that reioycing familiaritie in & with Christ which the L. supper signifieth ( 7 ) if the argument from Christ his example be made the stronger , in that he sat of purpose . 8 ) If the lawfulnes of chusing a fitter time than the euening cannot iustify our reiecting Christ his exemplary sitting ( 9 ) if the bittes of prayer ioyned with the words of institution do make kneling the more sinfull ( 10 ) If kneeling be not as indifferent , as standing , nor best beseeming the holy communion , and the King must appoynt nothing but by the hand of the Lord. ( 11 ) If we ought to abhor kneeling , as we abhorre the worshipping of Images , Transubstantiation , & Consubstantiation . ( 12 ) If to scandalize be gre●vously to sinne , and kneeling be a shew of the greatest evils , and withall the greatest scandall . And ( 13 ) If it be a begging of the question to affirme , kneeling to be indifferent , & the Kings commaundement ( so called ) doth rather increase , than lesson scandall by kneeling , It may be averred , that kne●ling in the very acte of Taking , eating , and drinking the sacramentall bread & wine , in the holy communion , cannot be without sinne .