KNEELING
IN
THE
ACT
OF
RECEIVING
THE
SACRAmentall
elements
of
Bread
and
Wine
,
proved
vnlawfull
.
IT
hath
been
the
uniforme
and
constant
order
of
this
Kirke
,
since
the
reformation
:
tha●
the
communicants
should
receaue
the
sacramentall
elements
of
bread
and
wine
,
sitting
at
the
table
.
In
the
second
head
of
the
first
booke
of
discipline
,
are
set
downe
these
words
.
The
table
of
the
Lord
is
then
rightly
ministred
,
when
it
approcheth
most
neare
to
Christs
owne
action
:
but
plaine
it
is
,
that
at
that
supper
Christ
Iesus
sat
with
his
disciples
:
and
therefore
wee
doe
iudge●punc
;
that
sitting
at
a
table
,
is
most
convenient
to
that
holy
action
.
In
the
generall
Assembly
holden
in
December
1562.
It
was
ordeined
,
That
one
uniforme
order
be
observed
in
the
ministration
of
the
Sacraments
,
according
to
the
order
of
Geneva
.
And
in
December
,
Anno
1564.
It
was
ordeined
,
That
Ministers
in
ministration
of
the
Sacraments
,
shall
use
the
order
set
downe
in
the
Psalme
bookes
.
In
the
Assembly
holden
anno
1591
:
it
was
ordained
,
That
an
Article
should
be
formed
,
and
presented
to
his
Maiesty
,
and
the
estates
,
craving
order
to
bee
taken
with
them
,
who
give
or
receive
the
sacrament
after
the
Papisticall
manner
.
In
the
Kings
confession
of
faith
,
subscribed
and
sworne
,
by
persons
of
all
estates
:
are
contained
these
words
:
We
detest
all
the
ceremonies
of
the
Romane
Antichrist
added
to
the
ministration
of
the
Sacraments
;
we
detest
all
his
rites
,
signes
,
and
traditions
.
This
laudable
order
was
altered
at
the
pretended
Assembly
holden
last
at
Perth
in
August
anno
1618.
The
tenour
of
the
Act
followeth
as
it
was
formed
by
some
of
the
Bishops
,
and
their
followers
.
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
bloud
of
our
Lord
and
Saviour
Iesus
Christ
;
like
as
the
most
humble
and
reverend
gesture
of
the
body
in
our
meditation
,
and
lifting
up
of
our
hearts
,
best
becommeth
so
divine
and
sacred
an
action
.
Therefore
,
notwithstanding
that
our
Church
hath
used
since
the
reformation
of
religion
,
to
celebrate
the
holy
communion
to
the
people
,
sitting
,
by
reason
of
the
great
abuse
of
kneeling
at
the
worshipping
of
the
Sacrament
by
the
Papists
,
yet
now
seeing
all
memory
of
by
past
superstition
is
past
,
and
no
perill
of
the
same
againe
is
feared
:
In
reverence
of
so
divine
a
mystery
,
and
in
remembrance
of
so
mysticall
an
union
as
we
are
made
partakers
of
,
thereby
doe
ordaine
,
that
that
blessed
Sacrament
be
celebrated
hereafter
meekely
and
reverently
upon
their
knees
.
This
alteration
is
to
us
unlawfull
,
for
that
which
hath
been
established
by
so
many
lawes
,
Civill
and
Ecclesiasticall
,
by
so
long
custome
,
and
prescription
of
time
,
confirmed
by
our
oathes
,
and
subscriptions
,
wee
may
not
lawfully
alter
.
But
so
it
is
,
that
sitting
at
the
table
in
the
act
of
receaving
,
hath
been
established
by
lawes
,
custome
,
long
prescription
of
time
,
and
confirmed
by
oathes
and
subscriptions
as
is
evident
by
the
former
diduction
.
It
is
notwithstanding
expedient
to
descend
further
in
opening
up
the
unlawfulnes
of
kneeling
.
1.
as
it
is
a
breach
of
the
institution
.
2.
as
it
is
a
breach
of
the
second
commandment
.
3.
as
it
is
with
out
example
and
practise
of
the
ancient
Kirk
.
4.
as
it
disagreeth
from
the
practise
of
the
reformed
Kirks
.
Kneeling
,
considered
,
as
it
is
a
breach
of
the
institution
.
THE
manner
of
Christs
proceeding
,
from
the
paschall
supper
to
the
Eucaristicall
,
is
to
be
observed
,
for
the
better
understanding
of
the
Institution
.
Before
and
in
the
dayes
of
Christ
,
the
Paschall
supper
consisted
,
of
two
services
or
suppers
,
and
a
conclusion
.
After
the
ordinary
washing
of
their
hands
,
they
sat
downe
to
the
first
service
,
and
eate
the
Paschall
lamb
with
unleavened
bread
.
Then
they
rose
to
the
washing
of
their
feet
;
thereafter
,
they
sat
downe
againe
to
the
second
supper
or
service
,
and
did
eate
of
a
sallet
,
made
of
soure
hearbs
,
and
dipped
in
a
composed
liquor
,
as
thick
as
mustard
.
Iudas
after
he
gat
a
sop
of
this
second
service
,
he
went
out
immediatly
.
In
the
conclusion
of
the
second
service
of
the
Paschall
supper
,
the
Lord
of
the
house
took
an
unleavened
cake
of
bread
and
blessed
it
,
after
this
maner
.
Blessed
art
thou
o
Lord
our
God
,
King
of
the
World
,
who
hast
sanctified
us
by
thy
precepts
,
and
hast
given
us
a
commandement
concerning
the
eating
of
unleavened
bread
.
Christ
likewise
took
the
bread
and
gaue
thanks
.
The
Lord
of
the
house
,
after
thanks-giving
brake
the
bread
,
and
gaue
it
unto
the
company
,
saying
,
This
is
the
bread
of
misery
,
which
our
fathers
eat
in
Egipt
:
whosoever
hungreth
let
him
come
neare
and
eat
,
whosoever
hath
need
,
let
him
come
neare
and
celebrate
the
Passeover
.
Christ
after
thanks-giving
brak
the
bread
,
and
gaue
it
to
his
disciples
,
saying
,
take
yee
,
eat
yee
,
this
is
my
body
that
is
broken
for
you
.
Therafter
the
Lord
of
the
house
tooke
the
cup
,
and
blessed
it
after
this
manner
.
Blessed
art
thou
O
Lord
who
hast
created
the
fruit
of
the
vine
,
after
he
had
tasted
the
cup
he
gaue
it
to
the
nearest
and
so
it
was
caried
from
hand
to
hand
.
This
cup
was
called
,
the
cup
of
praise
and
thanks-giving
,
because
they
sung
a
Psalme
after
it
.
Christ
took
the
cup
likewise
,
and
after
he
had
given
thanks
gaue
it
to
the
nearest
of
his
disciples
,
saying
,
take
ye
,
drink
ye
all
of
this
;
for
this
cup
,
is
the
new-testament
of
my
blood
&c.
the
cup
was
caried
from
hand
to
hand
,
the
supper
ended
they
sung
a
Psalme
.
Morneus
[
a
](A17583-e3750-b)
a
lib.
1.
de
missa
cap.
1.
and
Beza
[
b
](A17583-e3790-b)
b
In
Met
c.
26.20
,
do
set
downe
this
maner
of
proceeding
,
as
observed
before
by
Munsterus
,
Paulus
Burgensis
,
Tremellius
,
Cassander
,
and
Iosephus
Scaliger
.
Iosephus
Scaliger
setteth
downe
[
c
](A17583-e3830-b)
c
de
emendat
.
temporum
.
lib.
6.
a
paschall
canon
,
forbidding
,
to
take
any
meat
or
drink
after
the
cup
of
thanks-giving
.
This
discourse
being
premitted
the
breaches
of
the
institution
are
to
be
considered
.
The
first
breach
of
the
institution
made
by
kneeling
,
is
the
taking
away
of
that
commendable
gesture
of
sitting
,
used
by
Christ
and
his
Apostles
,
at
,
and
after
the
Institution
.
Christ
and
his
Apostles
sate
at
table
,
after
the
forme
of
their
usuall
sitting
at
ordinary
bankets
and
feastes
.
They
sat
at
the
first
service
of
the
Paschall
supper
.
Baradius
,
Swarez
,
Iansenius
,
and
others
affirme
,
that
there
is
no
circumstance
in
the
text
,
Exod.
12
,
to
inforce
standing
at
the
Passeover
.
Next
,
suppose
the
circumstances
there
expressed
did
import
standing
,
yet
it
was
not
inioyned
as
an
ordinary
rite
,
but
as
many
other
circumstances
,
belonged
only
to
the
first
Passeover
in
Egipt
,
as
to
eate
with
haste
,
and
with
loynes
girded
up
,
and
to
sprinkle
the
lintill
and
two
sideposts
of
the
doore
with
blood
,
as
Beza
hath
observed
[
d
](A17583-e3890-b)
d
Annot.
in
Mat.
26.20
and
Scaliger
in
the
late
edition
of
his
books
de
emendatione
temporum
[
e
](A17583-e3930-b)
e
Lib.
6.
p.
534.
sayeth
the
like
:
put
the
case
,
that
this
gesture
continued
longer
,
yet
long
before
the
dayes
of
Christ
this
gesture
was
changed
.
Scaliger
produceth
out
of
the
rituals
of
the
Iewes
,
[
f
](A17583-e3970-b)
f
De
emendat
.
temp.
lib.
6.
p.
539
their
words
:
Quam
diversa
haec
nox
à
ceteris
noctibus
quod
in
aliijs
noctibus
semel
tantum
l●vamus
in
hac
autem
bis
.
Quod
in
reliquis
noctibus
comedimus
sive
fermentum
sive
Azimum
in
hac
autem
onmino
azyma
.
Quod
in
reliquis
noctibus
vescimur
oleribus
omne
genus
in
hoc
autem
intybis
.
Quod
in
omnibus
noctibus
tam
edentes
quam
bibentes
vel
sedemus
vel
discumbimus
in
hac
autem
omnes
discumbimus
.
How
farr
different
is
this
night
from
other
nights
?
other
nights
we
wash
once
,
this
night
twice
:
other
nights
we
eate
leavened
or
unleavened
bread
,
this
night
onely
unleavened
.
Other
nights
we
eate
all
sorts
of
hearbs
,
this
night
onely
Cicory
.
Other
nights
as
well
eating
as
drinking
,
we
either
sit
or
sup
;
this
night
we
all
sup
,
that
is
,
sit
leaning
.
In
his
first
Edition
he
sayth
,
That
the
b●oke
Kiddush
pesach
,
out
of
which
their
words
are
alledged
,
is
a
little
elder
then
Christs
time
.
It
is
cleare
then
,
that
Anakeimenon
discumbentibus
,
cannot
be
translated
,
standing
,
neither
did
ever
any
translator
so
translate
the
word
any
where
.
It
is
sayd
likewise
,
they
sate
downe
at
the
second
service
after
he
had
washen
the
disciples
feet
.
And
whilest
they
did
eate
,
edentibus
illis
,
Math.
26.26
.
Mark
.
14.22
.
Christ
tooke
bread
and
blessed
,
&c.
If
whilest
they
did
eate
,
then
also
whilest
they
did
sit
.
As
these
two
are
conioyned
,
Mark
.
14.18
.
The
phrase
imports
,
that
nothing
intervened
betwixt
the
eating
and
the
celebration
of
the
sacrament
:
it
was
ministred
therefore
unto
them
sitting
.
This
is
so
evident
that
never
man
doubted
of
it
till
this
last
yeare
.
Even
these
who
affirme
but
against
the
truth
,
that
they
stood
at
the
first
service
,
confesse
that
they
sate
at
the
second
,
and
the
celebration
of
the
Sacrament
.
M.
Iohn
Mare
in
Math.
26.
saith
,
[
g
](A17583-e4090-b)
g
Tametsi
agnum
typi●um
dominus
●tans
comederit
ritu
legis
,
sedens
samen
communicavit
.
That
Christ
sate
,
and
he
brings
in
an
old
verse
to
this
effect
:
Rex
sedet
in
coena
,
turba
cinctus
duodena
.
Se
tenet
in
manibus
,
se
cibat
ipse
cibus
.
The
Bishop
of
Chester
[
h
](A17583-e4140-b)
h
Desence
pag.
248.
confesseth
,
That
it
is
true
,
Christ
did
administer
the
sacrament
in
a
kinde
of
sitting
gesture
,
and
that
in
the
same
gesture
the
Apostles
did
receiue
it
.
That
sitting
was
institute
,
I
proue
it
by
two
reasones
.
First
,
the
gesture
that
Christ
retained
in
passing
from
the
conclusion
of
the
Paschall
Supper
,
that
he
did
institute
:
sitting
he
retained
,
therefore
sitting
he
did
institute
.
In
the
conclusion
of
the
Paschall
Supper
some
things
were
changed
,
other
things
were
retained
,
a
third
sort
were
neither
changed
,
nor
retained
as
belonging
to
the
institution
,
but
onely
of
occasionall
necessitie
which
could
not
conveniently
be
changed
,
but
were
done
necessarly
:
as
for
exemple
,
vnlevened
bread
because
there
was
no
other
,
the
circumstance
of
the
time
,
the
parlour
and
such
other
circumstances
belonging
to
the
Passeouer
,
they
were
retained
of
necessitie
,
by
reason
of
the
present
occasion
of
the
Paschall
Supper
and
could
not
conveniently
haue
bene
changed
.
But
as
for
the
gesture
of
sitting
,
he
might
haue
changed
it
,
in
standing
,
or
kneeling
without
working
any
miracle
,
if
it
had
not
been
his
minde
that
we
should
receaue
the
sacrament
of
the
Eucharisticall
Supper
,
with
the
same
gesture
the
Iewes
receaued
the
Paschall
Supper
.
The
second
reason
,
we
are
bound
to
imitate
Christ
,
and
the
commendable
example
of
his
Apostles
,
in
all
things
wherein
it
is
not
evident
,
that
they
had
speciall
reasones
mouing
them
thereto
which
doe
not
concerne
vs
.
Yea
it
is
grosse
hypocrisie
for
us
,
to
pretend
more
reuerence
and
deuotion
in
the
act
of
receving
,
then
the
Apostles
did
when
Christ
was
present
,
or
the
Apostolick
Kirks
did
lately
after
the
Institution
.
Wherefore
doth
the
Apostle
propone
the
custom
of
the
first
Kirks
.
1.
Cor.
11.16
.
1.
Cor.
14.33
.
2.
Tim.
3
,
14.
If
they
did
not
oblige
us
to
imitation
?
When
Christ
was
in
the
state
of
humillitie
they
sate
:
he
was
worshiped
vpon
extraordinary
occasiones
.
Math.
9.18
.
and
8.2
,
and
14.33
.
and
20.20
.
Ioh.
9.38
.
they
were
not
now
in
any
common
action
,
or
at
an
ordinary
Supper
,
they
had
now
reason
to
kneele
if
they
should
haue
kneeled
at
all
.
After
his
resurrection
,
when
he
was
in
Emaus
with
some
of
the
disciples
,
it
is
said
Luk.
24
,
30.
that
as
he
sat
at
meate
with
them
,
he
tooke
bread
,
blessed
it
,
brake
it
,
and
gaue
it
unto
them
.
This
place
is
interpret
of
the
Sacrament
by
Augustine
,
Paulinus
,
Esychius
,
Theophilactus
,
Beda
,
Euthimius
,
Hieronimus
,
all
aledged
by
Bellarmin
[
i
](A17583-e4220-b)
i
De
Eucharist
.
l.
4.
c.
24.
and
Gregorius
de
Valentia
[
k
](A17583-e4260-b)
k
De
legitimousu
Eucharist
.
cap.
7.
:
they
aledge
also
some
of
our
owne
writers
to
the
same
purpose
but
so
it
is
,
they
were
sitting
when
Christ
gaue
them
the
bread
,
whatsoeuer
be
the
interpretation
of
the
text
,
yee
see
they
acknowledge
sitting
at
table
.
Last
of
all
,
after
his
ascension
and
glorification
in
the
heauens
,
the
Apostlick
Kirk
sate
at
table
.
The
manner
of
the
partaking
of
the
table
of
devils
was
by
formall
sitting
at
table
in
the
house
of
the
Idole
:
[
l
](A17583-e4320-b)
l
Obedience
p.
460
and
to
this
purpose
alledgeth
Augustin
:
[
m
](A17583-e4350-b)
m
Epist.
11●
Non
debent
fratres
mensis
suis
ista
miscere
sicut
faciebant
quos
Apostolus
arguit
&
emendat
,
we
may
se
then
Christ
instituted
it
,
the
Apostlick
Kirks
followed
it
,
no
different
respect
of
the
state
of
Christs
humility
or
glory
brought
in
any
other
gesture
.
It
is
objected
that
the
sitting
of
Christ
and
his
Apostles
was
not
upright
but
sitting
with
leaning
.
If
we
imitate
the
example
of
Christ
,
we
should
sit
after
the
same
maner
.
Answer
.
It
was
the
custom
receaued
amongst
the
Iewes
before
and
in
the
dayes
of
Christ
,
descending
from
the
Romanes
,
or
as
others
alledge
from
the
Persians
,
Ester
.
1.
the
table
was
situate
in
the
midst
of
the
hall
or
parlour
,
and
the
beddes
about
the
table
except
the
part
that
was
free
for
the
seruice
of
the
table
:
They
sat
upon
the
beddes
somewhat
leaning
toward
the
table
and
their
feet
lying
out
at
the
out-side
of
the
bed●s
.
The
beds
of
the
rich
and
wealthy
were
so
high
,
that
it
behoved
them
to
ascend
by
steps
.
There
was
a
space
between
the
beds
and
the
walles
of
the
Hall
or
Parlour
,
that
servants
might
haue
roome
to
stand
at
the
feet
of
the
guests
,
and
make
service
.
They
that
stood
behinde
to
serue
,
were
sayd
,
stare
à
pedibus
,
to
stand
at
their
feet
,
as
Petrus
Ciacconius
proveth
out
of
Seneca
and
Suetonius
.
De
Triclivio
By
this
discourse
we
may
understand
,
first
,
that
when
Mary
stood
at
Christs
feet
,
Luk.
7.38
.
she
lay
not
groueling
at
his
feet
,
Discourse
of
kneeling
.
p.
1351
as
the
Bishop
of
Rochester
perverteth
the
gesture
.
Next
,
that
Christ
and
his
Apostles
used
at
supper
the
gesture
used
at
ordinary
suppers
.
If
we
sit
therefore
according
to
the
received
gesture
of
the
Countrey
wherein
we
are
,
we
imitate
aright
,
and
it
were
Apith
imitation
to
sit
otherwise
.
It
is
indifferent
whether
we
use
white
or
red
wine
▪
we
are
no
more
bound
to
the
wine
of
Iudea
,
then
to
the
wine
of
France
,
at
the
ministration
of
the
Supper
:
these
are
but
nationall
differences
.
Thirdly
,
there
is
so
little
difference
betwixt
the
one
fashion
of
sitting
and
the
other
,
that
both
the
words
,
diseumbers
and
sedere
are
translated
indifferently
,
to
sit
,
in
the
English
translations
.
The
delicate
and
sinfull
woman
,
Ezek.
23.
is
sayd
to
sit
in
a
glorious
bed
,
and
a
table
spread
before
her
.
Iosephus
translateth
the
sitting
of
Ioseph●
brethren
by
the
word
Kataclinein
,
signifying
,
halfe
silling
,
balse
leaning
,
howbeit
upright
sitting
was
the
gesture
used
in
Iosephs
time
,
a
man
standing
leaning
,
is
sayd
to
stand
as
well
as
when
he
stands
upright
,
siclyk
sitting
.
Leaning
is
a
position
of
the
body
common
to
sitting
or
standing
.
The
Iewes
themselues
at
this
day
sit
upright
at
their
Pas●hall
supper
.
There
is
a
difference
betwixt
customs
brought
into
the
Kirk
by
invention
of
men
,
and
the
custome
brought
in
by
Christ
,
and
entertained
by
his
Apostles
;
as
there
is
a
difference
betwixt
the
Lords
day
and
the
Holy
dayes
invented
by
men
.
It
is
safer
for
mans
conscience
to
imitate
Christ
and
his
Apostles
,
then
to
depart
from
them
,
and
imitate
the
custome
of
Kirkes
,
which
may
erre
.
Yea
,
Christs
example
seconded
with
the
practise
of
the
Apostles
,
is
equivalent
to
a
precept
as
I
haue
sayd
.
Yea
this
gesture
may
very
well
be
comprehended
under
the
expresse
precept
of
Christ
in
the
institution
,
Hoc
facite
,
doe
this
:
that
is
,
hoc
totum
facite
,
doe
all
this
.
For
wee
must
not
thinke
that
nothing
belongeth
to
the
institution
,
but
that
which
is
mentioned
in
Pauls
narration
,
1.
Cor.
11.
for
then
a
table
should
not
belong
to
the
institution
:
no
doubt
our
Saviour
instructed
them
how
to
discerne
the
Lords
body
,
how
to
eate
and
drink
,
before
he
commanded
them
to
eate
and
drinke
.
But
the
Evangelists
,
and
Paul
writes
of
the
Sacrament
as
of
a
thing
knowne
to
the
Kirke
by
practise
,
presupposing
a
table
,
and
the
communicants
convened
and
sitting
at
the
table
.
The
second
breach
of
the
Institution
made
by
kneeling
in
the
act
of
receauing
,
is
the
taking
away
of
the
vse
of
a
table
.
Christ
and
his
Apostles
sat
at
table
.
1.
Cor.
10.
Luk.
22.
wherfore
serves
the
name
of
a
table
if
we
kepe
not
the
proper
use
and
imployment
of
it
?
The
fathers
call
it
the
Lords
table
,
the
heavenly
table
,
the
sacred
table
,
the
mysticall
table
,
the
spirituall
table
,
the
Rationall
table
:
whereto
serue
all
these
commendations
,
if
in
the
mean
time
it
be
not
used
as
a
table
,
but
rather
as
an
altar
?
If
it
be
not
used
as
Christ
and
his
Apostles
vsed
it
,
that
is
by
sitting
at
it
to
receaue
of
the
dainties
set
vpon
the
table
?
The
Sacrament
is
called
a
Supper
and
therfore
a
table
is
answerable
to
it
.
It
is
neuer
termed
a
Sacrifice
in
the
Scripture
.
We
sit
at
tables
,
but
not
at
altars
:
we
eat
and
drink
at
tables
,
but
not
all
altars
.
The
ancients
called
this
table
an
altar
,
but
vnproperly
&
in
respect
of
the
commemoration
of
Christs
sacrifice
.
This
improper
speach
was
dangerous
,
&
hes
proven
hurtful
to
the
Kirk
transforming
indeed
a
table
into
an
Altar
.
If
we
reteine
no
more
but
the
name
of
a
table
,
the
Papists
can
,
and
do●
giue
that
name
to
the
lidd
of
their
Altar
.
The
people
of
God
had
an
altar
for
the
sacrifice
,
and
a
table
for
a
feast
.
Siclyk
the
Ethnicks
.
So
Christians
haue
one
altar
for
one
sacrifice
,
to
wit
,
Christ
who
is
Preist
,
Altar
,
and
Sacrifice
Heb.
13.10
.
and
a
table
for
the
feast
after
this
sacrifice
once
made
,
to
wit
,
the
Sacrament
of
the
Supper
.
As
the
Israelites
and
the
Ethniks
sate
at
the
tables
of
their
feasts
made
of
things
sacrificed
,
so
do
we
at
our
sacred
feasts
,
to
distinguish
betweene
an
Altar
and
a
table
,
a
sacrifice
and
a
Supper
made
of
the
thing
sacrificed
.
A
dressour
or
Cupboord
may
serue
as
well
for
disposing
of
the
elements
,
and
reaching
them
to
the
communicants
as
a
table
.
If
a
table
should
serue
,
to
no
other
vse
but
to
sett
on
these
Elements
,
and
reach
them
from
the
table
;
Christ
and
his
Apostles
vsed
not
the
table
after
that
maner
.
As
it
serued
them
to
the
Paschall
Supper
,
so
it
serued
to
the
Eucharisticall
.
The
third
breach
of
the
institution
made
by
kneeling
,
is
the
taking
away
of
that
mysticall
rite
representing
Christs
passion
,
to
wit
,
the
breaking
of
the
bread
.
The
Apostle
sayes
not
,
The
communion
of
one
bread
;
but
,
The
communion
of
one
broken
bread
hath
in
it
a
mystery
of
our
unity
.
When
the
bread
is
carved
in
little
morsels
before
it
be
presented
to
the
table
,
it
is
not
the
sacramentall
and
mysticall
breaking
in
the
use
of
the
Sacrament
which
ought
to
bee
performed
after
the
thankesgiving
according
to
Christs
example
.
Augustine
sayth
:
Cum
illud
quod
est
in
Domini
mensa
benedicitur
&
sanctificatur
,
ad
Paulinum
.
&
ad
distribuendum
comminuitur
.
When
that
which
is
blessed
on
the
Lords
table
,
sanctified
,
and
broken
in
small
peeces
to
be
distributed
,
&c.
This
breaking
was
needfull
both
for
mystery
and
distribution
.
The
breaking
of
the
bread
was
thought
so
needful
in
the
Sacrament
,
that
it
was
called
,
Breaking
of
Bread
.
The
Syriack
interpreter
translateth
the
breaking
of
bread
Eucharist
,
Act.
2.24
.
and
20.7
.
Pareus
on
1.
Cor.
11.
proveth
at
length
this
rite
not
to
be
indifferent
,
but
a
thing
commanded
.
Where
kneeling
is
practised
,
we
read
not
in
their
Service-bookes
of
this
breaking
of
bread
after
thankesgiving
:
whereby
the
passion
of
Christ
is
not
set
forth
to
the
communicants
as
it
ought
to
be
.
The
fourth
breach
of
the
institution
made
by
kneeling
,
is
the
change
and
restraint
of
the
commandement
given
to
many
in
the
plurall
number
,
Eate
yee
,
drinke
yee
:
to
one
in
the
singular
number
,
Eate
thou
,
dainke
thou
.
Fenner
in
the
doctrine
of
the
sacraments
,
expresseth
the
pith
of
this
phrase
in
a
liuely
maner
.
It
is
fittest
(
sayth
he
)
to
note
out
the
fellowship
and
communion
of
the
Church
in
this
worke
,
the
person
of
Christ
by
the
Minister
,
bidding
all
his
guests
with
one
loue
as
from
him
to
bee
mer●y
,
and
eate
with
faith
one
spirituall
meat
together
.
Our
faith
is
further
succoured
,
when
we
may
together
,
and
with
one
heart
,
apply
our selues
to
the
meditation
and
fruit
of
this
speech
of
Christ
by
the
Minister
,
which
in
the
particular
speaking
doth
loose
that
our
working
together
,
and
maketh
the
mindes
of
Christians
hang
the
longer
in
the
waiting
for
this
sentence
,
and
the
comfort
of
it
,
and
their
minds
are
offered
unto
greater
occasions
of
slips
and
with
drawings
,
by
humane
infirmity
,
when
these
things
are
prolonged
,
which
may
more
effectually
be
done
together
and
speedily
.
The
fift
breach
of
the
institution
made
by
kneeling
,
is
,
the
altering
of
the
enunciatiue
words
of
Christ
,
This
is
my
body
which
is
broken
for
you
:
whereby
he
declares
his
comming
in
the
flesh
and
suffering
for
sin
,
the
maine
ground
of
our
redemption
,
and
,
changing
them
in
a
prayer
to
blesse
our
body
and
soule
.
The
body
of
our
Lord
Iesus
Christ
which
was
given
for
thee
,
preserue
thy
body
and
soule
unto
everlasting
life
.
The
Papist
in
this
poynt
goeth
neerer
to
the
institution
:
for
hee
giveth
not
the
Eucharist
,
except
the
host
be
first
consecrated
at
some
Masse
,
with
these
words
,
This
is
my
body
.
This
prayer
inserted
betwixt
the
thanksgiving
and
the
distribution
,
and
repeated
to
every
communicant
,
is
idle
battalogie
.
The
use
of
the
prayer
and
thanksgiving
for
the
use
of
the
elements
,
indureth
all
the
time
of
the
action
.
Christs
words
in
the
institution
containe
partly
a
command
,
partly
a
promise
,
partly
institution
.
Christs
promise
is
contained
in
their
definitiue
words
,
This
is
my
body
that
is
given
for
you
:
This
is
my
bloud
which
is
shed
for
the
remission
of
the
sins
of
many
.
When
the
forme
of
the
words
is
altered
,
the
promise
is
obscured
.
It
is
not
enough
to
rehearse
the
words
of
the
institution
in
the
prayer
immediatly
preceding
the
action
,
but
in
the
action
every
rite
and
ceremony
should
haue
the
words
of
the
institution
concurring
.
Let
the
word
be
ioyned
with
the
element
,
and
so
it
shall
be
a
sacrament
,
saith
Augustine
.
The
sixt
breach
of
the
institution
made
by
kneeling
,
is
the
taking
away
of
the
distribution
that
ought
to
be
amongst
the
communicants
.
When
Christ
said
,
Take
yee
,
eate
yee
,
he
insinuates
that
they
should
take
and
divide
amongst
themselues
.
The
word
Edoke●
he
gaue
,
doth
not
import
that
he
gaue
immediatly
.
The
Disciples
in
setting
the
bread
before
the
fiue
thousand
,
Mark
.
6.41
.
gaue
the
bread
to
the
fiue
thousand
,
Math.
14.19
.
the
fiue
thousand
distributed
among
themselues
.
Cajetanus
uppon
Math.
26.
acknowledgeth
,
that
the
Disciples
were
in
so
great
distance
from
Christ
,
that
their
hands
could
not
meet
with
his
hands
,
Beza
sayth
,
In
Mat.
26
and
they
reached
to
them
who
were
further
off
.
In
the
first
booke
of
Discipline
penned
Anno.
1560.
it
is
ordained
that
the
Minister
breake
the
bread
,
and
distribute
the
same
to
those
that
be
next
him
,
commanding
the
rest
every
one
with
reverence
and
sobriety
to
break
with
other
,
because
it
is
neerest
to
Christs
action
.
Further
,
we
haue
a
plain
precept
,
Luk.
22.17
.
Divide
it
amongst
you
,
speaking
of
the
communion
Cup
,
and
not
of
the
Paschall
.
The
Evangelists
make
mention
of
foure
things
belonging
to
the
communion
cup.
1.
Thankesgiving
.
2.
Distribution
.
3.
Assertion
that
it
is
his
blood
.
4.
A
protestation
that
he
will
not
drink
of
the
Vine
untill
the
kingdom
of
God
shall
come
:
the
assertion
that
it
is
his
blood
,
is
set
down
afterward
by
Luk.
v.
20.
the
other
3
are
set
down
in
this
17.
vers
.
It
is
therfore
the
same
cup.
Next
,
if
it
had
not
been
the
communion
cup
,
and
consequently
the
last
,
the
communion
cup
behoued
to
haue
come
after
:
but
that
cannot
agree
with
the
protestation
:
for
how
could
Christ
protest
of
the
Paschal
cup
that
he
would
drink
no
more
of
the
fruit
of
the
wine
,
If
he
drank
after
it
of
the
Euangelicall
cup.
The
paschal
canon
interdyted
to
eat
or
drinke
after
the
cup
of
thanksgiuing
or
praise
,
the
cup
of
praise
in
the
end
of
the
paschall
Supper
was
changed
as
I
haue
said
into
the
Eucharistical
cup
,
&
was
all
one
with
it
:
and
the
protestation
of
not
drinking
,
more
agreeth
with
the
Canon
made
of
the
last
Paschal
cup
all
one
with
the
Evangelical
.
This
cup
was
caried
about
from
hand
to
hand
,
and
diuided
amongst
them
by
them selues
.
The
two
Evangelists
doe
not
so
much
as
mention
the
cup
of
the
Passeouer
and
yet
make
mention
of
this
protestation
of
not
drinking
more
of
the
fruite
of
the
Vine
.
The
verses
immediatly
proceeding
the
protestation
,
make
mention
only
of
the
cup
of
the
Lords
Supper
.
Math.
26.28
.
Mark
.
14.24
.
Fulk
saith
,
the
demonstratiue
pronomen
(
this
)
Math.
26.29
.
declareth
,
that
be
spake
of
the
●ine
in
his
hand
that
is
of
the
communion
cup.
If
there
was
two
cups
then
either
the
words
of
the
protestation
were
repeated
,
or
set
downe
by
Mathew
and
Mark
out
of
the
owne
place
,
and
wrongfully
applyed
,
but
none
of
these
two
is
to
be
admitted
.
Thirdly
Luke
omitteth
the
mention
of
thanksgiving
and
the
commandement
to
drink
of
this
cup
verse
20.
howbeit
both
be
expresly
set
downe
by
other
Evangelists
,
and
the
analogy
with
the
actiones
concerning
the
bread
requireth
the
same
.
Whairfore
then
did
he
omit
them
?
even
because
speaking
before
of
the
same
cup
▪
verse
.
17.
he
had
made
mention
of
these
two
points
,
he
eschueth
to
repeat
them
as
already
mentioned
.
And
wherefore
made
he
mention
of
the
cup
verse
.
17.
even
that
the
protestation
of
not
drinking
more
verse
.
17
mig●t
be
ioyned
with
the
protestation
of
not
eating
more
verse
.
16.
he
maketh
mention
of
the
assertion
of
his
blood
verse
20.
because
it
was
not
yet
spoken
of
.
The
other
3.
points
are
omitted
as
alreadie
spoken
of
verse
.
17.
this
inversion
of
order
and
making
mention
of
the
cup
of
the
communion
before
the
order
of
Institution
,
was
observed
long
since
be
[
s
](A17583-e5160-b)
s
Lib.
3.
de
consensu
Evang
.
Augustine
and
[
t
](A17583-e5200-b)
t
in
Mat.
26
Euthymius
,
and
is
acknowledged
not
only
by
our
own
diuines
,
but
also
by
Barradius
,
Ians●nius
,
and
other
learned
papistes
,
Theobaldus
Meushius
[
u
](A17583-e5250-b)
u
Desensio
harmoniae
generalis
.
obserueth
a
constant
continuall
inuersion
of
the
order
in
this
chapter
of
Luke
.
Operae
pretium
est
in
his
advertere
hysteron
proteron
Lucae
contrarium
.
Augustine
sayth
,
anti●ipavit
ut
so●●t
.
There
is
a
cleare
instance
verse
.
21.
after
the
words
of
the
Institution
it
is
said
,
Behold
the
hand
of
him
that
betrayeth
me
,
is
with
me
at
the
table
.
Now
it
is
cleare
,
that
Iudus
went
out
immediatly
after
hee
receaued
the
Soppe
.
Zacharias
[
x
](A17583-e5320-b)
x
Harmon
.
Evang.
lib.
4
cap.
156.
Chrisopolitanus
obserued
herein
a
recapitulation
of
some
things
pretermitted
before
.
(
Quod
post
calicem
datum
,
traditorem
commemorat
pretermissa
recapitulare
videtur
.
Beza
in
his
annotationes
conjectureth
,
that
the
verses
are
transposed
,
and
that
the
19.
and
20.
verses
should
be
subjoyned
to
the
16.
and
that
the
17.
verse
should
be
subjoyned
to
the
19.
and
20.
Bilson
[
y
](A17583-e5380-b)
y
Obedience
pag.
495.
and
Iewel
[
z
](A17583-e5400-b)
z
Of
privat
Masse
,
division
8.
against
Harding
and
many
other
diuines
,
disputing
against
the
priuate
masse
,
exponeth
the
words
Luk
22.17
.
diuide
it
amongst
yo●
▪
of
the
communion
cup.
That
which
is
spoken
of
the
cup
should
be
meant
also
of
the
bread
,
for
as
Christ
said
,
Take
yee
,
drink
ye
,
so
said
he
,
Take
ye
,
eate
ye
.
Tindal
[
a
](A17583-e5470-b)
a
Pag.
477
in
his
tractate
of
restoring
the
L.
Supper
,
requireth
that
euery
man
break
&
reach
forth
to
his
neighbour
.
This
distribution
amongst
the
communicants
was
commanded
,
no
doubt
to
nourish
loue
,
and
to
be
a
bond
of
vnion
amongst
the
communicants
and
agreeth
best
with
the
nature
of
a
feast
,
where
signes
and
tokens
of
amitie
are
interchanged
.
Clemens
Alexandrinus
[
b
](A17583-e5490-b)
b
Stromat
.
lib.
1.
sayth
it
was
permitted
to
every
one
of
the
people
,
to
take
a
part
of
the
Eucharist
.
Etiam
Eucharistiam
cum
quidam
ut
mos
est
diuiserint
,
permittitur
uni●uique
ex
populo
partem
ejus
sumere
.
When
Tertullim
sayeth
,
We
receaue
it
of
no
other
hands
,
but
the
hands
of
our
presedents
,
or
rulers
,
he
meaneth
not
simply
of
pastores
but
of
any
governours
Ecclesiasticall
whatsoeuer
.
and
suppose
he
meane
only
of
pascores
,
yet
he
confesseth
it
to
be
tradition
and
no
scripture
,
as
Iunius
hath
observed
vpon
that
place
.
Howsoeuer
this
was
the
custome
in
Africa
to
receaue
it
out
of
the
ministers
hand
,
yet
not
so
at
Rome
and
every
where
:
for
Iustinus
[
c
](A17583-e5580-b)
c
Apol.
2.
telleth
vs
how
the
Deacons
gaue
to
euery
one
of
them
that
were
present
,
part
of
the
bread
and
likwise
of
the
wine
.
In
the
liturgie
of
S.
Iames
,
it
is
said
that
the
Deacons
lift
up
the
dishes
and
cuppes
to
impart
to
the
people
.
It
came
to
passe
afterward
that
the
Deacones
dispensed
not
the
bread
,
but
the
wine
only
,
the
ridiculous
reasons
whereof
are
set
downe
by
Aquinas
[
d
](A17583-e5620-b)
d
Part.
3.
quaestr
82.
art.
3.
this
superstitious
custome
,
of
taking
it
out
of
the
Ministers
hand
,
did
grow
afterward
to
Superstitious
receaving
in
at
the
mouth
,
and
in
some
parts
to
the
drawing
of
the
wine
out
of
the
cupes
with
silver
pipes
,
the
minister
ought
not
,
howbeit
he
might
commodiously
,
giue
the
elements
out
of
his
owne
hand
to
every
communicant
,
because
it
is
against
the
institution
and
purpose
of
Christ
,
willing
the
communicants
by
this
rite
,
to
interteine
communion
amongst
them selues
.
Whatsoever
action
or
command
is
inclosed
within
the
institution
,
may
not
lawfully
be
broken
:
but
that
the
communicants
should
distribute
amongst
themselues
,
was
both
an
action
at
the
first
supper
,
and
a
precept
,
as
I
haue
proven
.
This
precept
and
action
by
consequence
dischargeth
kneeling
,
because
that
gesture
and
this
distribution
is
no
wayes
compatable
.
Christs
generall
precept
,
doe
this
maketh
the
actiones
of
the
first
supper
precepts
.
The
particular
precept
divide
it
amonngst
you
leaveth
no
place
to
any
tergiversation
.
The
seventh
breach
of
the
institution
made
by
kneeling
is
,
an
unnecessary
deviding
of
the
communicants
,
making
populous
congregationes
to
receaue
on
many
dayes
whear
they
may
receaue
in
one
.
Every
particular
congregation
ought
to
be
convened
Epi
to
auto
into
one
place
,
at
one
time
to
communicate
togither
as
far
as
is
posible
.
Although
all
the
faithfull
communicate
with
Christs
body
spiritually
,
yet
they
only
communicat
Sacramentally
,
who
haue
their
communion
sealed
by
the
outward
action
of
eating
of
one
Sacramentall
bread
it
being
a
commandement
of
the
Apostle
,
that
every
one
should
tary
one
upon
an
other
when
they
assemble
them selues
to
celebrate
the
holy
Supper
,
it
followeth
that
they
should
receaue
togither
,
Ambrose
expounding
these
words
,
sayth
,
Expectandum
dicit
ut
multorum
oblatio
simul
celebretur
et
omnibus
ministretur
,
they
must
tary
that
the
oblation
of
many
may
be
celebrate
togither
,
and
so
be
ministred
to
them
all
.
Leo
writing
to
Dios●orus
,
gaue
him
this
advice
,
that
where
the
Church
was
so
litle
,
that
it
was
not
able
to
receaue
all
the
people
to
communicate
togither
,
the
Preist
should
minister
two
or
three
communions
in
one
day
▪
Calixtus
[
f
](A17583-e5760-b)
f
De
consecrat
.
dist
,
2.
●eracta
.
ordained
,
that
consecration
ended
,
all
communicate
,
that
will
not
stand
excommunicate
,
for
so
the
Apostle
determined
,
and
the
holy
Romane
Kirke
observeth
.
See
more
of
this
purpose
in
Iewels
sermon
at
Pauls
Crosse.
The
eight
breach
of
the
institution
made
by
kneeling
is
,
the
altering
of
the
purpose
of
the
institution
,
or
nature
of
this
Sacrament
.
It
was
instituted
to
be
a
supper
,
a
spirituall
feast
:
it
was
the
will
of
Christ
therefore
,
that
we
should
behaue
our selves
as
ghuests
invited
to
a
banket
.
Ghuests
invited
to
a
banket
,
even
to
a
Princes
banket
kneele
not
in
the
act
of
backeting
.
They
are
invited
indeed
to
a
spirituall
refreshment
,
but
the
Sacramentall
Supper
should
cary
the
resemblance
of
a
supper
,
in
the
formes
and
fashions
therof
,
or
els
it
could
not
rightly
be
called
a
Supper
;
for
it
is
not
only
the
matter
,
that
is
,
the
dainties
and
foode
,
that
maketh
a
banket
,
but
also
the
ordering
of
the
ghuests
,
and
kindly
interteinment
of
them
.
The
Sacrament
of
the
Passeover
was
also
a
holy
Supper
,
and
the
people
of
God
vsed
it
so
:
they
kneeled
not
in
the
act
of
receaving
of
it
.
When
they
receaved
the
law
of
the
Passeover
,
they
bowed
the
heads
and
worshipped
.
Exod.
12.27
.
Yet
did
they
not
so
in
the
eating
of
it
.
They
were
more
reverent
and
devout
,
in
hearing
the
law
of
it
out
of
the
mouth
of
Moses
then
in
the
participation
of
it
.
Let
no
man
object
against
us
,
the
examples
of
some
kirks
,
where
some
of
the
former
breaches
are
made
without
kneeling
:
seeing
kneeling
hath
made
them
all
,
and
seeing
we
haue
the
institution
,
standing
to
us
in
force
of
a
command
,
wherin
nothing
should
be
altered
,
in
matter
,
forme
,
or
order
;
nothing
added
;
nothing
diminished
:
for
divine
institutions
admit
,
neither
addition
nor
diminurion
[
*
](A17583-e5830-b)
*
saith
Pareus
in
1.
Cor.
11.
the
Apostle
alledgeth
the
institution
against
all
abuses
,
that
which
I
receaved
of
the
Lord
,
that
haue
I
delivered
unto
you
,
1.
Cor.
11.23
.
Doubtlesse
(
sayth
Pareus
)
he
receaved
this
history
of
the
institution
from
the
Lord
,
with
other
revelations
,
when
he
was
ravished
to
the
third
heavens
.
It
is
not
my
invention
.
(
would
the
Apostle
say
)
but
the
Lords
ordinance
,
concredit
unto
me
to
be
kept
as
a
iewell
.
It
is
not
for
nought
,
that
the
Evangelistes
with
one
consent
doe
set
downe
the
forme
of
this
institution
,
and
that
the
Apostle
trieth
all
corruptions
in
the
Supper
by
it
,
as
by
a
rule
.
Ciprian
saieth
Epist
,
3.
lib.
3.
we
must
follow
the
trueth
of
God
,
and
not
the
custome
of
men
.
And
in
an
other
place
he
saieth
when
the
channels
ar
corrupted
we
should
run
to
the
fountain
.
It
is
not
so
much
our
purpose
to
taxe
others
as
to
defend
our selues
Kneeling
considered
,
as
it
is
a
breach
of
the
second
commandement
.
KNeeling
in
the
act
of
receaving
the
Sacramental
elements
,
is
not
only
a
breach
of
the
institution
in
the
Gospell
,
but
also
of
the
second
commandement
of
the
law
.
The
first
breach
of
the
commandement
made
by
kneeling
is
,
the
sinne
of
Idolatry
.
Idolatry
is
committed
in
this
act
divers
wayes
.
The
Papists
kneele
in
the
act
of
receaving
,
because
they
beleue
verely
,
that
the
bread
is
transubstantiat
into
Christs
body
,
and
upon
this
supposition
of
transubstantiation
and
bodily
presence
,
they
kneele
.
This
is
the
grossest
idolatry
that
ever
was
in
the
world
.
The
Lutheran
kneeleth
upon
his
supposition
of
consubst●ntiation
,
and
Christs
reall
presence
by
consubstantition
:
this
also
is
idolarrie
and
the
supposition
false
.
A
third
sort
kneele
for
reverence
of
the
Elements
,
not
giving
to
the
Elements
that
high
kind
of
worship
called
commonly
cultus
latriae
,
which
the
Papist
giveth
,
but
an
inferior
kinde
of
worship
due
(
as
they
thinke
)
to
consecrate
creatures
:
this
also
is
Idolatry
.
Kneeling
for
reverence
of
the
elements
,
is
Idolatry
,
because
it
is
a
religious
worship
of
a
creature
.
It
is
not
civill
worship
they
giue
in
the
act
of
receiuing
the
sacred
Elements
:
the
matter
and
motiue
of
their
reverence
is
a
matter
of
religion
,
to
wit
,
because
the
elements
are
holy
signes
and
seales
:
it
is
therefore
religious
worship
.
Religious
worship
is
divine
worship
.
All
manner
of
worship
pertaining
to
godlinesse
and
religion
,
is
religious
worship
.
[
g
](A17583-e5970-b)
g
Defence
of
Perkins
2.
part
.
pag.
1180.
Divine
or
godly
worship
is
all
manner
of
worship
pertaining
to
godlinesse
and
religion
(
saith
Doctor
Abbots
.
)
Divine
worship
is
proper
to
God
:
therefore
religious
worship
,
or
worship
of
religion
is
peculiar
to
God
alone
.
Augustine
saith
▪
Apostolus
&
creaturam
laudat
&
eitamen
cu●tam
religionis
exhibere
vetat
.
[
h
](A17583-e6030-b)
h
Contra
Faust.
lib.
14
c.
11.
The
Apostle
commendeth
the
creature
,
forbiddeth
neverthelesse
that
worship
of
religion
be
yeelded
to
it
.
And
again
he
saith
,
[
i
](A17583-e6060-b)
i
Contra
2.
epist.
Pelag.
lib.
3.
cap.
4.
Quis
dicat
non
debere
observare
Christianos
ut
uni
Deo
religionis
obsequium
serviatur
:
Christians
are
to
obserue
that
with
the
dutie
of
religion
they
serue
God
onely
.
Peter
and
the
Angell
refused
religious
worship
.
If
it
may
not
be
giuen
to
Angels
and
Saints
,
farre
lesse
may
it
be
given
to
dead
elements
and
sencelesse
creatures
.
To
kneele
for
reverence
of
the
elements
,
and
a
religions
estimation
of
them
in
the
mind
,
is
to
determine
adoration
in
the
creature
.
Some
honour
r●doundeth
to
God
,
or
Christ
,
but
that
convoy
by
redundance
,
is
common
to
all
respectiue
,
and
dependant
worships
given
to
dead
and
sencelesse
things
:
for
Creatures
without
sence
are
not
worshipped
absolutely
for
holinesse
,
vertue
,
or
any
other
excellencie
inherent
in
themselues
,
but
for
their
coniunction
with
,
or
representation
of
the
persons
represented
,
in
whom
the
excellency
is
intrinsecally
:
and
this
the
Papist
will
grant
,
not
onely
of
his
Images
,
but
of
all
sacred
things
also
.
They
are
worshipped
onely
in
respect
of
the
person
,
yet
notwithstanding
of
this
dependant
and
respectiue
worship
,
they
affirme
the
sacred
things
are
worshipped
per
se
,
howbeit
,
not
propter
se
,
by
themselues
,
howbeit
not
for
themselues
;
because
by
themselues
they
haue
relation
,
or
coniunction
with
or
representation
of
the
persons
adored
:
that
is
,
they
haue
in
them
a
cause
of
adoration
,
howbeit
a
dependent
cause
.
Swarez
sayth
,
Honor
illis
exhilitus
non
in
illis
sistit
,
[
k
](A17583-e6160-b)
k
In
Aquinatem
.
Tom.
1.
Disput
51
sect.
3.
sed
in
ipsas
personas
propter
quas
adorantur
,
redundat
.
That
the
honour
determined
in
the
Images
or
sacred
things
,
redoundeth
notwithstanding
to
the
principall
.
He
that
honoureth
a
mans
image
,
honoureth
it
for
his
sake
whose
image
it
is
.
This
transient
worship
is
convoyed
to
the
principall
,
onely
mediatly
:
God
will
haue
no
mediate
creature
to
go
between
him
and
his
worship
:
he
will
not
communicate
a
glance
of
this
worship
to
any
creature
.
Civill
worship
is
convoyed
mediatly
to
the
person
of
the
Prince
,
by
bowing
to
sencelesse
creatures
,
as
to
the
chaire
of
Estate
,
the
cloath
of
Estate
,
the
Kings
letter
and
seale
,
because
the
estate
thinkes
it
expedient
for
Princely
Maiesty
that
these
things
be
reverenced
,
which
serue
in
a
speciall
manner
for
the
Princes
use
,
as
signes
of
his
presence
or
pleasure
.
But
the
ceremonies
of
the
Court
,
and
mediate
civill
worships
,
are
not
rules
of
religious
adoration
.
For
as
Augustine
saith
,
Multa
de
cultu
divino
usurpata
sunt
,
quae
honoribus
deferuntur
humanis
,
Lib.
de
civ
.
Dei
.
lib
,
10.
cap.
4.
sive
humilitate
nimi●
,
sive
adulatione
pestisera
.
That
too
great
humility
or
pestiferous
flatterie
,
may
be
the
originall
of
many
humane
honors
and
courtesies
.
God
hes
inhibit
mediate
religious
worships
.
It
may
be
objected
,
that
holy
things
ought
to
be
reverenced
.
Answer
.
True
,
but
not
worshiped
.
Veneration
is
one
thing
,
Adoration
an
other
.
Adoration
belongeth
to
persones
.
Veneration
to
things
perteining
to
persons
,
and
is
nothing
els
,
but
a
religious
respect
,
or
reuerent
estimation
of
things
perteining
to
the
vse
of
religion
,
a
preservation
of
them
that
they
be
not
lost
;
a
decently
vsage
of
them
according
to
their
kinde
.
This
veneration
or
reverence
,
is
a
respectiue
or
relative
reverence
giuen
them
for
Gods
sake
.
Kneeling
for
reverence
of
sensles
creatures
,
is
,
to
take
the
proper
gesture
of
relatiue
adoration
,
and
apply
it
to
relatiue
reuerence
.
For
religious
kneeling
in
all
the
Scripture
is
a
gesture
of
adoration
,
and
soveran
worship
.
Augustine
,
speaking
of
the
brasen
serpent
,
Sacred
writings
,
and
the
bread
in
the
Sacrament
,
sayeth
.
[
m
](A17583-e6320-b)
m
De
trinit.
lib.
3.
c.
10.
honorem
tanquam
religiosa
habere
possunt
,
stuporem
tanquam
missa
non
possunt
.
They
may
haue
honor
as
maters
religious
,
but
wonder
,
as
maters
of
me●vell
they
can
not
haue
.
When
Ezra
read
the
booke
of
the
law
Nehem.
8.3.4.5
.
the
people
stoode
vp
,
but
when
he
praised
God
they
bowed
themselues
and
worshiped
the
Lord
with
their
faces
toward
the
ground
.
Here
ye
see
veneration
and
adoration
.
submissiom
,
and
recognition
of
some
other
thing
more
excellent
.
The
altar
,
the
offerings
,
the
Preists
garment
,
were
holy
,
yet
the
Iewes
worshiped
them
not
.
The
uncovering
of
the
head
,
is
a
gesture
of
reverence
,
and
yet
the
Gentiles
had
their
heads
covered
when
they
worshiped
their
Gods
,
as
Brissonius
proveth
.
[
n
](A17583-e6380-b)
n
Fo●mulae
lib.
1.
Drusius
proveth
the
like
[
o
](A17583-e6410-b)
o
Preterita
.
1.
Cor.
1.4
of
the
Iewes
,
that
they
couered
their
head
when
they
prayed
to
God
.
But
kneeling
was
ever
holden
among
all
nations
for
a
proper
gesture
of
adoration
.
either
ciuile
or
religious
.
The
Ministers
of
Lincolne
in
the
third
part
of
their
defence
laid
to
the
charge
of
their
Church
representatiue
,
that
kneeling
is
intended
for
reverence
of
the
elements
.
I
refer
the
reader
to
their
proofes
:
for
the
present
let
it
only
be
observed
,
upon
what
occasion
kneeling
was
urged
.
In
their
first
reformation
it
was
left
free
.
Gardiner
,
Boner
,
and
other
Papists
sought
to
make
the
first
booke
of
common
prayer
odious
,
amongst
other
things
for
want
of
reverence
to
the
Sacrament
.
The
Papists
made
insurrection
,
and
challenged
proudly
in
their
Articles
a
reformation
,
for
reverence
of
the
Sacrament
:
and
on
the
other
side
,
some
,
inconsideratly
fixed
railing
libels
at
Pauls-cross
,
and
other
places
,
terming
the
Sacrament
lack
of
the
box
,
the
Sacrament
of
the
Halter
,
round
Roben
&c.
These
proceedings
moved
Rid●y
in
his
preachings
at
Pauls-Crosse
to
proceede
so
far
,
that
the
cheefest
papists
seemed
to
desire
no
more
,
but
that
his
practise
might
be
answerable
to
his
doctrine
.
This
stirre
made
also
Cranmer
,
and
Ridly
,
at
the
second
revewing
of
the
booke
of
common
prayer
,
to
inioyn
kneeling
,
with
this
reason
;
that
the
Sacrament
might
not
be
prophaned
,
but
holden
in
a
holy
and
reverent
estimation
.
They
feared
to
offend
superstitious
people
in
a
time
of
strong
opposition
,
untill
they
were
better
taught
,
neither
was
their
judgement
cleare
in
this
cause
:
for
they
thought
it
not
idolatry
to
worship
the
consecrate
elements
,
with
an
inferiour
kinde
of
worship
,
and
for
the
relation
they
haue
to
the
thing
signified
,
providing
they
yeeld
not
unto
them
soverain
or
godly
worship
,
as
they
called
it
.
They
were
but
newly
come
forth
out
of
the
darke
denne
of
popery
,
and
could
not
see
all
things
in
the
first
dawning
of
the
day
.
In
the
late
act
,
we
are
ordeined
,
to
kneele
for
reverence
of
the
divine
misteries
.
I
see
not
wherein
this
differeth
from
the
Bishop
of
Rochesters
argument
.
[
p
](A17583-e6560-b)
p
Discourse
of
kneeling
pag.
124.
that
great
and
reverent
dreedfull
misteries
,
must
be
receaved
with
greate
and
dreedfull
humilitie
of
soul
,
and
humiliation
of
body
:
therfore
in
the
act
of
receauing
we
must
kneel
.
If
this
argument
were
good
,
then
the
Sacraments
and
sacrifices
of
the
old
law
should
haue
been
thus
worshipped
:
And
if
we
will
measure
by
the
sight
,
the
sacraments
and
sacrifices
of
the
old
Law
were
more
dreadfull
then
the
sacraments
of
the
new
.
For
the
slaughter
of
beasts
,
and
Sheding
of
blood
,
was
more
dreedfull
,
then
the
pouring
out
of
wine
.
The
auncients
held
the
sight
of
this
Sacrament
,
not
only
from
pagans
,
but
also
from
the
Catachumenists
,
they
preached
darkly
,
they
wrote
darkly
,
to
the
same
end
.
This
doing
was
not
commendable
,
it
made
the
mysterie
of
this
Sacrament
both
dark
and
dreadfull
.
Augustine
hes
already
said
,
they
may
be
honored
as
matters
religious
but
wondred
al
as
matters
of
marvel
they
can
not
.
But
to
returne
to
the
purpose
,
to
kneel
for
reverence
of
the
mysteries
is
nothing
els
but
to
worship
the
mysteries
.
Wheresoeuer
the
publick
intent
of
a
Kirk
is
to
worship
the
Sacrament
,
every
privat
man
following
that
intent
,
is
formally
an
Idolater
.
If
his
priuat
intent
be
divers
from
the
publik
,
yet
he
is
still
materially
,
&
Interpretatiuè
an
Idolator
.
If
a
man
receiue
the
Eucharist
in
the
papisticall
Kirk
on
his
knees
,
howbeit
he
kneel
not
vpon
the
supposed
conceit
of
transubstantiation
,
but
his
own
privat
intent
,
he
is
materially
guilty
of
their
grosse
Idolatrie
.
Ismenias
stouping
down
before
the
King
of
Persia
to
take
up
a
ring
,
which
he
let
purposly
fall
,
was
not
excused
▪
because
this
stouping
in
common
vse
,
was
the
adoring
of
the
King
of
Persia.
Kneeling
directed
to
the
bread
and
wine
in
the
hands
of
the
Minister
,
is
idolatrie
,
howbeit
the
inward
motion
of
the
minde
and
affection
of
the
hart
be
directed
only
to
God
,
or
his
Son
Christ
,
as
the
only
object
of
adoration
.
This
immediate
convoy
of
worship
to
the
principall
obiect
,
is
nothing
else
but
that
finer
sort
of
Idolatry
and
relatiue
worship
,
which
Durandus
,
Holcot
,
Mirandula
,
Alphonsus
,
Petrus
Cluniacensis
,
and
others
,
giue
to
their
images
.
They
say
Images
are
not
otherwise
adored
,
then
that
before
them
and
about
them
,
are
exhibite
the
externall
signes
of
honor
:
the
inward
affection
is
directed
onely
to
the
principall
object
:
as
the
services
done
at
a
funerall
show
,
to
one
emptie
coffine
,
as
if
the
corps
were
present
.
See
Bellarmine
[
q
](A17583-e6670-b)
q
De
iimaginibus
cap.
20
and
Swarez
[
r
](A17583-e6700-b)
r
in
Aquin.
Tom.
1.
disp.
54.
sect.
3.
when
it
is
said
therfore
to
varnish
this
second
intent
that
the
elements
are
not
Objectum
quod
,
the
thing
it self
that
is
worshiped
,
nor
objectum
in
quo
,
or
,
per
quod
,
in
the
which
,
or
by
the
which
,
but
objectum
a
quo
significativè
the
obiect
or
signe
moving
vs
vpon
the
sight
thereof
,
to
lift
vp
our
hearts
to
the
spirituall
object
of
faith
.
This
kinde
of
relatiue
worship
will
not
be
found
different
from
the
relatiue
worship
of
Durandus
and
the
rest
:
For
Bellarmine
and
Swarez
draw
Durandus
and
the
rest
from
In
illa
,
et
per
illam
Imaginem
,
in
and
by
the
image
,
to
Circum
and
coram
,
about
,
or
before
the
Image
.
Swarez
sayth
[
s
](A17583-e6860-b)
s
ibid.
disput.
53.
sect.
disp.
54.
sect.
4
that
the
image
is
neither
the
formall
,
nor
the
material
,
the
total
,
nor
the
partial
object
of
adoration
in
their
opinion
;
but
that
only
at
the
presence
of
the
images
the
principal
called
to
remembrance
by
the
image
is
adored
,
that
the
image
is
an
occasion
,
amids
,
a
signe
stirring
up
a
man
to
adore
the
principall
.
Their
adoration
then
was
also
abstract
from
the
object
,
as
they
pretend
theirs
to
be
.
The
bread
and
wine
or
any
other
creature
whatsoeuer
,
differeth
not
in
this
present
case
,
for
howsoeuer
they
were
ordained
of
God
to
be
signes
and
seals
of
his
graces
,
yet
they
are
not
in
statu
accommodato
ad
adorandum
;
they
haue
no
such
state
in
the
seruice
of
God
,
as
that
by
them
,
or
before
them
God
or
his
sonne
Christ
should
be
adored
.
Next
If
this
kinde
of
relatiue
worship
were
to
be
allowed
,
then
all
the
holy
signes
both
in
the
old
and
New
Testament
should
haue
serued
to
the
same
vse
.
Then
they
who
are
far
distant
from
the
table
should
kneel
,
for
the
Elements
are
to
them
,
objectum
a
quo
significatiuè
.
Then
at
the
sight
of
the
sunne
or
any
bewtifull
creature
,
we
should
kneel
seeing
they
put
vs
in
minde
of
Gods
incomprehensible
bewtie
.
And
seeing
many
of
them
doe
allow
the
historicall
use
of
images
,
we
may
fall
down
before
the
Crucifix
,
providing
the
action
of
the
minde
be
abstracted
from
the
image
.
Thirdly
all
the
parts
of
Gods
worship
ought
to
be
direct
,
and
not
oblique
.
Perkins
[
t
](A17583-e6950-b)
t
Idolatry
.
p.
677.678
sayth
,
it
is
idolatrie
to
turne
,
dispose
,
or
direct
the
worship
of
God
,
or
any
part
thereof
to
any
particular
place
or
creature
,
without
the
appointment
of
God
,
and
more
specially
,
to
direct
our
adoration
to
the
bread
or
the
place
where
the
bread
is
,
what
is
it
lesse
then
Idolatrie
.
Kneeling
before
the
elements
referred
directly
to
Christ
.
is
,
either
a
gesture
signifying
the
humble
submission
of
the
mind
in
generall
,
whereby
we
make
obeysance
,
as
if
he
were
bodily
present
:
or
else
it
signifieth
more
particularly
our
humiliation
In
prayer
:
this
is
but
a
speciall
,
the
former
was
a
generall
;
The
like
reasons
serue
against
both
.
It
is
trew
we
can
not
kneell
to
God
in
prayer
,
but
there
are
many
things
before
us
,
a
Kirk
,
a
house
,
a
wall
,
a
tree
,
a
starre
,
&c.
But
we
set
them
not
before
us
purposly
;
we
are
by
no
direction
tyed
unto
them
,
they
stand
only
before
us
by
casuall
position
,
neither
can
we
chuse
otherwise
to
doe
.
It
is
true
,
likewise
,
that
God
directed
his
people
under
the
Law
to
bend
and
bow
themselues
toward
the
Ark
,
and
the
Temple
wherein
the
Ark
was
,
and
the
Mountaine
whereon
the
Temple
was
situate
:
partly
least
that
rude
people
should
turne
their
worship
another
way
;
partly
because
of
his
promise
to
heare
them
when
they
shold
pray
toward
the
Temple
,
or
the
Ark
;
partly
because
of
his
singular
maner
of
presence
in
the
Ark
:
he
was
said
to
dwell
between
the
Cherubines
,
the
Ark
is
called
his
foot-stoole
?
and
sometime
the
face
of
God
;
the
glory
of
the
Lord
.
It
is
reason
,
where
God
is
present
after
an
extraordinary
maner
,
as
when
he
spake
out
of
the
bush
,
and
the
cloud
,
that
odoration
be
directed
to
the
place
of
his
extraordinary
presence
.
The
Altars
;
the
offerings
and
other
holy
things
wanted
the
like
presence
,
and
the
like
promise
.
The
Ark
and
the
Cherubines
upon
the
Ark
,
were
not
seene
:
and
therefore
could
not
be
readily
abused
to
idolatry
.
The
Sacramentall
elements
haue
neither
the
like
presence
,
the
like
promise
,
nor
the
like
commandement
.
Worship
is
tyed
no
longer
to
any
certaine
thing
or
place
on
earth
.
Ioh.
4.21.22
.
Adoration
is
tyed
in
the
new
Testament
to
the
manhood
of
Christ
,
the
true
Ark
and
propitiatory
:
and
is
caried
to
that
place
,
in
which
we
certainly
know
the
said
manhood
to
exist
substantially
sayeth
Perkins
,
[
u
](A17583-e7010-b)
u
Idolatry
pag.
677.678.700
701.
and
therefore
it
is
,
that
wee
lift
up
our
eyes
to
the
heavenes
,
where
he
is
,
and
direct
our
very
externall
worship
unto
him
.
It
is
objected
,
and
said
,
that
wee
may
pray
in
the
act
of
receaving
;
therefore
wee
may
kneele
in
the
act
of
receaving
.
Answer
.
This
objection
insinuates
that
kneeling
is
the
proper
and
onely
commendable
gesture
of
prayer
,
and
therefore
the
Bishop
of
Rochester
exponeth
the
standing
of
the
publican
Luk.
18.11.13
.
to
haue
been
kneeling
,
because
(
sayeth
he
)
the
Iewish
custome
was
to
pray
kneeling
.
But
if
he
had
remembred
the
Lords
owne
saying
Ierem.
15.
though
Moses
and
Samuell
stood
before
me
&c.
he
might
haue
understood
that
they
prayed
standing
as
wel
as
kneeling
.
Drusius
observeth
,
[
x
](A17583-e7080-b)
x
In
Mat
▪
6.
that
of
old
they
prayed
standing
,
that
therfore
prayers
were
called
stations
,
or
standings
.
And
Rabbi
Iuda
had
a
saying
,
that
the
world
could
not
subsist
without
stations
or
standings
[
y
](A17583-e7120-b)
y
Sine
stat●●nibus
non
subsisteret
mundus
.
And
where
it
is
said
,
Abram
stood
before
the
lord
:
Manabem
,
an
Hebrew
Rabine
expoundeth
it
,
he
prayed
before
the
Lord
.
Next
the
prayer
meant
of
,
is
either
some
publicke
prayer
uttered
by
the
Minister
,
or
the
mentall
prayer
of
the
communicant
.
As
for
the
prayer
of
the
Minister
in
the
act
of
distribution
,
it
is
flat
against
the
institution
,
as
I
haue
already
sayd
.
The
Minister
is
ordained
by
the
institution
to
act
the
person
of
Christ
,
and
pronounce
the
words
of
promise
.
This
is
my
body
:
as
if
Christ
himselfe
were
pronouncing
these
words
,
and
not
change
the
promise
into
a
prayer
.
Fenner
in
his
principles
of
Religion
[
z
](A17583-e7180-b)
z
Pag.
95.
layeth
this
down
as
a
ground
,
That
in
the
second
commandement
we
are
forbidden
the
practise
and
use
of
any
other
rite
,
or
outward
meanes
used
in
the
worship
or
service
of
God
,
then
he
hath
ordained
,
Ioh.
4.22
.
2
King
.
18.4
.
and
that
by
the
contrary
we
are
commanded
to
practise
all
those
parts
of
his
worship
,
which
he
in
his
word
hath
commanded
,
and
to
acknowledge
onely
the
proper
use
of
every
rite
and
outward
meanes
which
the
Lord
hath
ordained
.
Deut.
12.32
.
2.
King
.
17.26
.
Further
,
we
are
forbidden
by
the
second
commandement
to
pray
by
direction
before
any
creature
,
This
publicke
prayer
is
but
a
pretended
cause
of
kneeling
,
as
the
Ministers
of
Lincolne
make
manifest
in
their
abridgement
:
for
no
Canon
of
our
neighbour
Kirke
hath
directed
any
part
of
this
kneeling
in
the
act
of
receiving
,
to
be
assigned
to
the
said
prayer
.
In
populous
congregations
,
where
there
is
but
one
Minister
,
the
communicants
sit
a
quarter
of
an
houre
before
the
Minister
repaire
to
them
with
the
sacrament
.
And
last
,
the
prayer
is
ended
before
the
delivery
of
the
elements
.
As
for
our
Kirk
,
no
such
prayer
is
ordained
to
be
uttered
by
the
Minister
;
therefore
no
such
prayer
can
be
pretended
.
In
the
late
Canon
it
is
sayd
,
That
the
most
reverent
and
humble
gesture
of
the
body
in
our
meditation
and
lifting
up
of
our
hearts
,
best
becommeth
so
divine
an
action
.
Meditation
is
not
prayer
,
and
the
heart
may
be
lifted
up
by
the
act
of
faith
and
contemplation
,
as
well
as
by
the
action
of
prayer
;
so
that
neither
publick
nor
mentall
prayer
is
expressed
in
our
act
.
But
let
the
words
be
interpreted
of
mentall
prayer
,
even
mentall
prayer
is
not
the
principall
exercise
of
the
soule
in
the
act
of
receiving
the
sacramentall
elements
:
the
minde
attending
on
the
audible
words
,
the
visible
elements
,
the
mysticall
actions
,
and
making
present
use
of
them
,
men
should
not
be
diverted
from
their
principall
worke
and
meditation
,
upon
the
Analogie
betwixt
the
signes
and
things
signified
.
The
soule
may
send
up
in
the
meane
time
some
short
ejaculations
and
darts
of
prayer
to
heaven
to
strengthen
her
owne
weaknesse
,
and
returne
to
her
principall
worke
of
meditation
and
application
of
the
benefites
represented
.
These
short
ejaculations
of
the
minde
are
onely
occasionall
,
as
a
Christian
feeleth
his
owne
present
estate
,
and
are
incident
to
all
our
actions
both
civill
and
religious
:
In
the
act
of
receiving
our
earthly
food
,
in
going
out
the
way
,
in
hearing
the
word
.
If
a
man
be
moved
inwardly
,
when
he
heareth
,
that
the
word
was
made
flesh
,
shall
he
kneele
as
they
do
in
the
Romane
Kirke
?
If
a
man
should
kneele
at
every
inward
motion
of
the
minde
,
when
he
heareth
the
word
,
what
confusion
would
there
be
in
the
congregation
?
A
man
looking
occasionally
to
a
crucifix
,
may
remember
Christ
,
and
send
up
some
ejaculations
,
shall
he
therefore
kneele
?
The
three
children
prayed
mentally
no
doubt
when
they
were
brought
before
the
golden
Image
,
but
lawfully
they
might
not
kneele
before
it
.
Perkins
destinguisheth
notably
betwixt
publick
,
private
,
and
secret
worship
:
[
a
](A17583-e7230-b)
a
Idolatry
pag.
70●
.
the
secret
and
mentall
worship
must
be
yeelded
to
God
,
and
the
signes
thereof
concealed
from
the
eyes
and
hearing
of
men
,
as
Nehemiah
when
he
prayed
in
presence
of
the
King
,
Nehem.
2.4
.
In
a
word
,
the
Institution
,
and
the
second
commandement
hinder
kneeling
at
this
time
,
suppose
mentall
prayer
were
the
principall
exercise
of
the
soule
.
I
heare
there
is
alledged
a
third
sort
of
prayer
,
to
wit
,
that
the
very
act
of
receiving
is
of
it selfe
a
reall
prayer
.
Is
not
this
as
much
as
to
say
,
that
craving
and
receiving
is
all
one
?
Bellarmine
[
b
](A17583-e7270-b)
b
De
Missa
▪
l.
2.
c.
4.
sayth
,
That
prayer
of
i●
selfe
,
and
of
the
own
proper
office
,
doth
impetrate
,
and
that
a
sacrifice
hath
the
force
and
power
of
obtaining
,
or
impetrating
:
because
it
is
,
Quaedam
oratio
realis
,
non
verbalis
,
a
certaine
reall
prayer
,
not
a
verball
.
We
may
forgiue
him
to
say
this
of
the
sacrifice
of
the
Masse
,
where
there
is
an
offering
of
a
sacrifice
to
God
.
But
Bellarmine
was
never
so
absurd
as
to
call
the
act
of
receiving
from
God
,
a
reall
prayer
to
God
.
Their
other
obiection
that
we
may
praise
God
in
the
act
of
receiving
;
therefore
we
may
kneele
,
may
be
answered
after
the
same
manner
.
There
is
no
publicke
thankesgiving
ordained
to
be
made
at
the
delivery
of
the
elements
:
mentall
praise
therefore
must
be
meant
.
Mentall
praise
is
no
more
the
principall
worke
of
the
soule
,
then
mentall
prayer
;
what
was
sayd
of
the
ejaculations
of
the
one
,
let
it
be
applied
to
the
short
e●aculations
of
the
other
.
The
name
of
Eucharist
given
to
this
Sacrament
,
helpeth
them
nothing
:
for
it
is
a
name
given
by
Ancients
,
and
not
by
the
Scripture
.
Next
,
as
it
is
called
Eucharistia
,
so
it
is
called
[
c
](A17583-e7360-b)
c
Cyril
.
ep●
10.
con
.
Nestor
.
in
con●cil
.
Ephesin●
Eulogia
:
for
the
words
,
he
gaue
thankes
,
and
he
blessed
,
are
indifferently
used
by
the
Evangelists
.
Some
parts
of
this
holy
celebration
stand
in
thankesgiuing
,
as
the
beginning
and
the
end
:
and
therefore
is
the
whole
action
denominated
from
a
part
,
saith
[
d
](A17583-e7420-b)
d
Exercit.
pag.
517.
Causaubon
.
Eulogia
&
Eucharistia
utraque
vox
à
parte
una
totum
Domini
actionem
designat
.
It
followeth
not
that
all
the
parts
of
this
holy
ministration
are
actions
of
thankesgiving
.
Obiect
.
What
we
may
craue
of
God
upon
our
knees
,
we
may
receiue
on
our
knees
.
Ans.
It
is
false
,
I
may
on
my
knees
,
Giue
us
this
day
our
daily
bread
;
but
I
may
not
receiue
it
on
my
knees
.
The
people
of
Israel
prayed
for
food
,
yet
they
were
not
esteemed
unthankfull
,
for
not
kneeling
when
they
received
the
Manna
.
It
is
again
objected
,
that
in
the
act
of
receauing
,
we
receaue
from
Christ
an
inestimable
benefit
,
ought
not
a
subject
kneele
when
he
receiveth
a
benefit
from
a
Prince
to
testifie
his
thankfulnes
?
Answer
,
this
relation
from
Christ
to
the
Sacrament
,
as
betweene
the
giver
and
the
gift
is
common
to
all
the
Sacraments
both
of
the
old
,
and
new
law
,
ordinary
,
and
extraordinary
.
Next
we
receaue
the
mysticall
pledges
,
not
out
of
the
hands
of
God
himselfe
or
his
Son
Christ
immediatly
,
but
out
of
the
hand
of
the
Minister
.
The
person
who
receaveth
the
gift
from
the
King
,
is
supposed
to
receaue
it
immediatly
:
and
suppose
mediatly
,
yet
ceremonies
of
Court
,
&
mediate
ciuil
worships
,
are
not
rules
of
religious
adoration
;
which
should
ever
be
immediate
.
Thirdly
the
manner
of
delivery
of
the
gift
and
the
will
of
the
giuer
,
are
to
be
considered
.
If
the
Prince
call
his
Nobles
to
a
banket
,
it
is
his
will
that
they
sit
at
table
with
him
,
as
Iohanathan
and
Dauid
sat
at
King
Sauls
table
.
Christ
hes
declared
by
the
Institution
,
after
what
maner
he
wold
haue
vs
receaue
these
mysticall
pledges
.
Kneeling
cannot
agree
with
the
actions
and
precepts
of
the
Institution
.
The
second
breach
of
the
second
commandement
made
by
kneeling
,
is
,
the
shew
of
conformity
with
the
papists
.
The
Lord
forbade
his
people
to
be
like
the
Gentiles
,
Leuitie
.
18.3
.
and
19.27
&
Deut:
12.
the
christians
were
forbidden
to
decore
their
houses
with
bay
leaves
,
and
greene
boughes
,
because
the
paganes
vsed
so
to
doe
,
or
to
rest
from
their
labours
,
those
dayes
that
the
Paganes
did
.
If
conformity
in
things
not
haueing
state
in
Idolatrous
seruice
,
but
onely
glanceing
at
the
honor
of
the
Idoll
,
be
condemned
;
far
more
is
conformity
in
the
grossest
act
,
wherin
the
life
and
soul
as
it
were
of
their
Idolatrie
standeth
,
Such
as
is
the
gesture
of
kneeling
among
the
papists
.
And
for
this
cause
Hooper
[
e
](A17583-e7560-b)
e
On
Ionas
●n.
6.
in
his
sermon
before
King
Edward
,
for
the
same
cause
condemned
this
gesture
.
This
outward
conformity
tickleth
the
papist
,
and
offendeth
the
godly
.
The
third
breach
of
the
second
commandement
made
by
kneeling
is
,
the
reteining
of
a
monument
of
vile
idolatrie
.
All
humane
inuentiones
polluted
with
idolatrie
,
except
they
be
of
necessarie
vse
,
ought
to
be
remoued
from
Gods
seruice
.
This
gesture
had
a
spot
of
profanation
from
the
beginning
,
being
at
the
first
birth
in
this
act
dedicat
to
Idolatrie
.
The
brasen
serpent
set
up
at
Gods
own
command
,
was
not
spared
when
it
was
abused
.
We
detest
the
very
garment
of
a
theese
,
or
a
whore
,
though
it
be
innocent
.
Biza
[
f
](A17583-e7600-b)
f
Epist.
8.
sayeth
,
many
things
may
be
tollerate
for
the
weake
,
which
may
not
be
restored
after
they
are
tane
away
.
He
commendeth
them
,
who
haue
abolished
kneeling
amongst
other
things
tanquam
apertas
Idolomanias
.
The
fourth
breach
of
the
2d
comandement
made
by
kneeling
,
is
,
the
continuall
occasion
and
danger
of
idolatry
.
Wee
are
forbiden
all
occasions
and
provocations
of
idolatry
.
There
is
a
naturall
pronnesse
in
all
men
to
idolatry
;
great
ignorance
in
the
common
people
,
and
Superstition
rooted
in
the
hearts
of
men
:
Papistes
daily
increase
,
the
idol
of
the
bready
God
is
still
in
great
accompt
in
the
Romane
Kirks
round
about
us
,
and
in
private
corners
amongst
us
:
and
yet
men
are
not
ashamed
to
say
,
that
all
memory
of
former
superstition
is
past
,
and
no
perill
is
to
be
feared
againe
.
The
virgines
in
Cyprians
time
granted
they
walked
with
yong
men
,
talked
with
them
,
went
to
bed
with
them
,
but
when
it
came
to
the
act
they
absteined
.
Cyprian
[
g
](A17583-e7660-b)
g
Lib.
1.
ep.
11.
answereth
,
Nou
est
locus
dandus
diabolo
:
nemo
diu
tutus
periculo
proximus
.
i.
Place
should
not
be
given
to
the
devill
,
no
man
is
long
safe
who
is
neare
the
point
of
danger
.
The
Belgick
Kirks
in
their
Synods
permitted
not
liberty
of
kneeling
,
for
the
same
respect
of
bread-worship
as
may
be
seene
in
,
the
harmony
of
their
Synods
,
set
forth
of
late
by
Festus
Homius
[
h
](A17583-e7720-b)
h
Cap.
13.
,
Liberum
est
stando
,
sedendo
,
vel
eundo
caenam
celebrare
non
autem
geniculando
ob
artolatreias
periculum
.
If
a
lawfull
use
could
be
devised
yet
this
danger
cannot
be
eschued
.
Information
by
preaching
is
a
sufficient
remedy
:
meate
doth
not
nourish
so
fast
as
poyson
doeth
corrupt
.
The
watchmen
are
some
time
ignorant
,
or
negligent
,
many
want
doctrine
.
It
is
better
to
fill
up
the
pitt
,
then
to
set
one
beside
it
to
warne
the
passengers
that
they
fall
not
in
,
such
ceremones
ought
to
be
appointed
,
which
by
their
goodnes
and
edification
may
help
the
preaching
of
the
word
,
and
not
such
as
the
word
must
daily
haue
need
to
correct
.
The
strength
of
many
poore
Christian
soules
should
not
be
tryed
by
bringing
them
to
the
very
brink
of
danger
.
The
fift
breach
of
the
second
commandement
made
by
kneeling
,
is
,
a
shew
of
wisdome
in
wil-worshipe
and
humility
,
Coloss.
2.23
.
a
worship
is
set
up
by
mans
voluntary
devotion
in
a
principall
part
of
Gods
service
,
under
colour
of
humility
.
We
ought
to
come
indeed
,
and
receaue
with
humility
these
misticall
pledges
:
but
is
there
no
reverence
and
humility
,
but
in
kneeling
?
Swarez
[
i
](A17583-e7760-b)
i
Tom.
1.
Disp.
51.
sect.
1.
sayth
that
humility
and
adoration
are
distinguished
,
in
their
proper
motiues
and
respects
,
in
propriis
honestatibus
et
motivis
.
It
was
not
manerly
for
the
disciples
to
use
any
gesture
they
pleased
at
Christs
table
.
It
was
his
honor
to
command
,
and
their
humility
to
obey
.
Sitting
was
not
pomp
,
glorious
pride
,
or
prophane
gesture
,
as
men
are
not
ashamed
so
to
call
it
;
because
it
was
obedience
to
the
Lord
.
This
their
pretended
humility
,
is
a
naturall
humility
;
like
unto
Peters
,
when
he
refused
that
Christ
should
wash
his
feet
.
Obedience
is
better
then
sacrifice
.
Fenner
in
the
doctrine
of
the
Sacraments
.
[
k
](A17583-e7830-b)
k
Pag.
130
hath
a
notable
saying
,
[
that
the
whole
honor
of
the
Sacraments
is
,
that
they
remaine
unto
the
Church
of
God
in
that
simplicity
he
left
them
;
and
that
no
action
here
is
worth
any
thing
,
but
by
reason
of
Gods
word
,
which
is
sanctified
to
a
profitable
use
,
and
made
an
instrument
of
the
working
of
the
holy
Ghost
.
]
Object
.
There
is
no
new
worship
appointed
,
but
an
action
already
appointed
for
Gods
service
is
applyed
to
the
said
Supper
.
Answ.
The
parts
of
Gods
worship
may
not
be
applyed
to
other
when
comlines
,
commodiousnes
,
institution
,
and
command
will
not
suffer
.
A
man
may
not
kneele
all
the
time
of
the
Sermon
;
he
may
not
reade
in
the
act
of
receaving
;
baptisme
may
not
be
ministred
in
the
midst
of
the
communion
,
and
many
such
instances
might
be
alledged
.
Aquinas
sayth
,
[
l
](A17583-e7900-b)
l
2.2
.
quest.
81.
ad
5.
Superstuum
in
his
quae
ad
divinum
cultum
pertinent
esse
potest
no
secundum
substantiam
quanti
,
sed
secundum
alias
circumstantias
,
puta
quia
cultus
divinus
exhibetur
cui
non
debet
exhiberi
vel
quando
non
debet
vel
secundum
alias
circumstantias
prout
non
debet
.
That
superfluity
in
things
pertaining
to
the
worship
of
God
,
is
to
be
considered
,
not
according
to
the
quantity
,
for
we
cannot
worship
God
exceedingly
enough
:
but
is
to
bee
considered
according
to
other
circumstances
,
viz.
when
the
worship
of
God
is
not
exhibited
to
whom
it
ought
to
be
exhibited
,
or
when
it
ought
not
,
according
to
other
circumstances
,
as
it
ought
not
to
be
exhibited
.
By
superfluity
he
meaneth
excesse
,
a
vice
in
all
morall
vertues
.
To
bee
short
,
a
rite
Sacramentall
,
devised
by
man
,
pretending
humility
,
and
shouldring
out
other
rites
instituted
by
God
,
cannot
be
but
presumptuous
wil-worship
.
Such
is
the
gesture
of
kneeling
,
as
we
haue
already
proued
.
Obiect
.
The
Eucharist
is
a
part
of
Gods
worship
,
therefore
we
ought
to
kneele
in
the
act
of
receiuing
.
Answ.
In
a
large
sence
every
act
whereby
God
is
honoured
may
be
called
the
worship
of
God
,
as
oathes
,
vowes
,
sacrifices
,
&c.
But
adoration
is
the
worship
of
God
in
a
strict
sense
.
Kneeling
is
the
gesture
of
adoration
,
but
not
of
every
part
of
Gods
worship
.
Receiving
,
eating
,
drinking
in
the
sacrament
,
are
parts
of
Gods
worship
,
but
they
are
not
gestures
of
adoration
.
All
the
Sacraments
both
of
Iewes
and
Christians
,
were
parts
of
Gods
worship
as
well
as
the
Eucharist
,
and
yet
they
kneeled
not
in
the
act
of
participation
.
Obiect
.
The
Eucharist
is
a
sacrifice
,
and
congeries
sacrificiorum
,
a
heape
of
sacrifices
,
a
commemoratiue
sacrifice
,
a
sacrifice
of
a
broken
and
contrite
hart
,
of
praise
,
of
praier
,
of
almes
,
therefore
this
Sacrament
should
be
receaved
with
kneeling
,
sayeth
the
B.
of
Rochester
[
m
](A17583-e8020-b)
m
Discours
.
p.
84.
:
and
therfore
the
gesture
of
kneling
is
rightly
applyed
to
such
a
kinde
of
worship
.
Answer
.
The
actions
aforesaid
are
called
sacrifices
,
onely
by
analogie
and
metaphoricallie
▪
they
are
not
proper
sacrifices
:
the
invisible
Sacrifice
by
the
which
a
man
offereth
himselfe
by
contrition
,
inward
devotion
,
mortification
is
the
daily
Sacrifice
of
a
christian
.
Rom.
13.1
.
we
offer
our selfes
to
be
sacrificed
when
the
word
is
preached
.
Rom.
15.
we
kneele
not
when
we
giue
almes
.
These
improper
and
metaphorical
sacrifices
,
are
not
acts
of
adoration
.
[
n
](A17583-e8070-b)
n
Swarez
.
tom.
1.
disput.
51.
sect
,
2.
Est
autem
ridiculum
dicere
Elecmosynam
esse
actum
adorationis
.
The
paschall
lambe
was
slaine
in
the
maner
of
a
reall
sacrifice
,
and
yet
notwithstanding
of
this
immolation
,
they
kneeled
not
at
the
eating
of
the
paschall
lamb
.
The
Sacraments
of
the
old
and
new
Testament
were
alyke
in
representation
,
significatition
,
and
exhibition
.
Of
prayer
and
praise
we
spake
before
in
particular
.
Kneeling
not
practised
in
the
auncient
Kirk
.
THE
former
two
breaches
are
sufficient
of
them selves
,
howbeit
kneeling
were
otherwaies
warranted
by
the
practise
of
the
Kirk
:
but
as
it
had
no
warrant
from
Scripture
,
&
reason
,
so
likewise
it
wanteth
the
warrant
of
antiquity
.
When
the
Arrians
denyed
Christs
true
divinitie
,
the
orthodoxe
Kirk
acknowledging
his
diuinity
,
kneeled
not
in
the
act
of
receiuing
which
was
expedient
if
it
had
been
lawfull
:
because
the
Arrians
debased
the
Sonne
of
God
.
It
was
the
custome
of
the
kirk
to
stand
in
time
of
publick
prayer
vpon
all
the
Lords
dayes
in
the
yeare
,
and
euery
day
from
Easter
to
Pentecost
,
as
witnesseth
Tertullian
,
Cyprian
,
Basilius
,
Ierome
,
Augustine
,
Hugo
de
sancto
Victore
,
Anselmus
,
the
Council
of
Nice
,
the
6.
Council
of
Carthage
,
The
Council
of
Constantinople
,
Quinisextum
,
the
Council
of
Turone
.
The
testimonies
are
set
down
in
the
B.
of
Rochester
his
discourse
.
Bellarmin
closeth
all
vp
in
one
generall
,
to
wit
,
that
in
his
time
fiue
hundreth
years
were
not
past
,
since
the
rite
to
pray
standing
&
not
kneeling
on
the
Lords
day
had
ceased
.
[
o
](A17583-e8220-b)
o
De
cultis
sanctor.
c.
11
If
they
kneeled
not
in
the
time
of
praier
where
this
gesture
is
most
requisit
by
their
own
confession
,
because
of
the
joyfull
memory
of
Christs
resurrection
,
far
lesse
did
they
kneel
in
the
act
of
banketting
and
receiving
the
inestimable
giftes
offered
vnto
vs
in
this
sacrament
,
a
matter
of
great
joy
.
Wherefore
serued
the
signification
of
standing
in
prayer
,
if
it
was
controlled
with
the
gesture
of
an
humble
penitentiary
at
the
sacrament
?
The
testimonie
alledged
by
the
B.
of
Rochester
[
p
](A17583-e8250-b)
p
Pag.
177
out
of
Tertullian
,
that
they
that
were
to
be
baptized
,
must
pray
with
often
prayers
,
and
fastings
,
and
kneelings
,
and
watchings
,
proveth
neither
kneeling
on
the
Lords
day
in
tyme
of
prayer
,
or
the
act
of
baptisme
,
but
only
declareth
what
were
the
exercises
of
preparation
on
the
dayes
preceding
baptism
.
In
the
assembly
holden
last
at
S.
Andros
,
standing
or
kneling
in
time
of
publik
prayer
was
left
to
euery
mans
liberty
.
In
the
Assembly
holden
at
Perth
,
they
haue
tane
away
this
liberty
in
the
act
of
receiving
.
They
left
liberty
in
the
act
of
publick
humiliation
,
and
hes
tane
it
away
in
the
act
of
mentall
meditation
.
Let
any
man
therfore
judge
of
their
intention
.
The
authors
aboue
rehearsed
make
not
all
mention
of
prayer
,
when
they
speak
of
standing
:
but
generally
they
speak
against
kneeling
on
the
Lords
day
.
Tertullian
[
q
](A17583-e8300-b)
q
De
Coron.
milit
.
sayth
generally
de
geniculis
adorare
,
to
adore
vpon
the
knees
upon
the
Lords
day
is
vnlawful
.
He
sayth
not
orare
,
but
adorare
.
Hierom
[
r
](A17583-e8350-b)
r
Contra
Luciferanos
.
his
testimony
also
is
general
against
adoration
on
the
knees
.
Pope
Alex.
the
3.
hath
their
words
.
Quoniam
diebus
autem
dominicis
&
alijs
praecipuis
sestivitatibus
suis
inter
pascha
&
Pentecosten
genuum
flexio
nequaquam
debet
fieri
:
[
s
](A17583-e8390-b)
s
Decretal
.
lib.
2.
tit.
9.
de
ferijs
cap.
nisi
aliquis
ex
deuotione
id
velit
facere
in
secreto
.
In
consecrationibus
autem
Episcoporum
&
Clericorum
ordinationibus
consecrans
&
consecratus
tantum
genua
flectere
possunt
secundum
quod
consecrationis
modus
requrit
.
Vpon
the
Lords
day
and
other
cheese
festivities
,
and
betwen
Ester
and
Pentecost
there
ought
to
be
no
kneeling
,
except
one
will
doe
it
in
secret
of
devotion
.
In
the
consecration
of
Bishops
and
ordination
of
clergie-men
he
that
consecrateth
and
he
thet
is
consecrated
,
may
only
bow
their
knees
,
so
far
as
the
forme
of
consecration
requireth
.
If
this
was
the
only
exception
,
it
followeth
that
in
no
other
case
,
they
did
kneel
on
these
dayes
.
Exceptio
firmat
regulam
in
casibus
non
exceptis
.
They
received
the
communion
usually
vpon
the
Lords
day
:
and
therefore
it
was
called
the
day
of
bread
[
t
](A17583-e8450-b)
t
Chrysost.
hom.
5.
de
resurrectione
.
.
Yea
and
in
some
places
only
vpon
the
Lords
day
,
as
Iewel
observeth
[
v
](A17583-e8490-b)
v
Artic.
1.
Divis.
25.
out
of
an
Epistle
sent
from
the
councell
of
Alexandria
in
the
defence
of
one
Macarius
.
Tertullian
expresly
affirmeth
,
that
the
maner
was
to
stand
at
the
receaving
[
x
](A17583-e8540-b)
x
De
orat
.
.
Dionysius
Alexandrinus
writeth
to
Xistus
concerning
one
who
standing
at
the
table
had
often
receaved
the
holy
food
in
these
words
.
Nonne
solennior
erit
statio
tua
si
ad
aram
Dei
steteris
accepto
corpore
Domini
.
[
y
](A17583-e8590-b)
y
Euseb.
lib.
7.
cap
8.
Chrisostome
[
z
](A17583-e8630-b)
z
Homil.
in
Encenijs
.
sayth
,
Stemus
trementes
&
timidi
demissis
oculis
renata
autem
anima
gementes
siue
jubilantes
corde
.
Let
vs
stand
trembling
,
&c.
The
Alyssines
receiue
the
sacrament
standing
euen
to
this
day
,
as
also
the
Muscouites
,
howbeit
drowned
otherwise
in
great
superstition
,
receiue
the
Sacrament
standing
.
Oject
.
the
Ethincks
objected
to
Christians
that
they
did
honor
Bacchus
and
Ceres
;
and
Averroes
,
that
they
adored
that
which
they
did
eate
.
Theodoret
saith
[
a
](A17583-e8750-b)
a
Dialog.
2.
the
misticall
signes
are
adored
.
Augustine
[
b
](A17583-e8780-b)
b
in
psal
.
98
no
man
eateth
that
flesh
before
he
adore
it
.
Ambrose
[
c
](A17583-e8810-b)
c
Lib.
3.
cap.
12.
de
spirit
.
sanct
.
we
adore
the
flesh
of
Christ
in
the
mysteries
Chrysostome
sayth
,
[
d
](A17583-e8860-b)
d
Homil.
24
in
1.
Cor.
let
us
imitate
the
Barbarians
,
thou
beholdst
him
not
in
a
manger
,
but
on
an
Altar
.
And
again
,
[
e
](A17583-e8900-b)
e
Homil.
7.
in
Mattheum
they
are
like
Herod
,
who
adore
not
the
Eucharist
.
Answ.
It
followeth
not
they
adored
,
therefore
they
kneeled
.
The
Ethnicks
did
mistake
the
reuerend
and
graue
behauiour
of
Christians
at
the
receauing
the
Sacrament
,
as
they
did
many
other
things
both
in
Iewes
and
Christians
:
they
gaue
out
that
they
were
worshippers
of
the
clouds
,
of
the
Sonne
of
the
crosse
,
of
the
head
of
an
Asse
,
of
the
slaughter
of
infants
.
Augustine
sayeth
.
A
Cerere
&
Libero
paganorum
dijs
longè
absumus
quamvis
panis
&
calicis
sacramentum
nostro
ritu
amplectimur
.
[
f
](A17583-e8990-b)
f
Contra
Faustum
.
We
are
far
from
Ceres
&
Bacchus
the
Gods
of
the
Pagans
,
howbeit
we
imbrace
the
Sacrament
of
the
bread
&
the
cup
after
our
rite
.
When
Theodoret
sayth
the
mystical
signes
are
adored
,
[
g
](A17583-e9030-b)
g
Obedience
-
p.
534.557
.
he
meaneth
by
adoration
,
reuerend
and
religious
handling
,
as
becometh
so
great
mysteries
:
and
so
Bilson
:
exponeth
Theodoret
,
and
to
this
purpose
alledgeth
the
glosse
of
the
Canon
Law
,
[
h
](A17583-e9070-b)
h
De
consecrat
.
dist.
3.
venerabilis
.
In
hoc
sensu
possumus
quamlibet
rem
sacram
adorare
,
id
est
reverentiam
exhibere
.
Anastasius
sayth
,
[
i
](A17583-e9110-b)
i
De
consecrat
.
dist
.
1.
Apostolica
.
Dominica
verba
attentè
audiant
,
&
fideliter
adorent
.
Let
them
diligently
heare
,
&
faithfully
adore
the
word
of
God
.
The
word
adoration
is
sometime
taken
in
a
large
sence
for
veneration
;
so
do
all
our
Divines
expone
Theodoret
,
or
else
his
phrase
were
absurd
:
and
indeed
none
of
the
Fathers
used
that
phrase
but
he
.
Chrysostomes
Homilies
on
Mathew
are
a
supposititious
worke
.
The
rest
of
the
testimonies
alledged
make
mention
of
adoration
,
not
of
the
Sacrament
,
but
of
Christ
in
the
Sacrament
:
and
they
are
to
be
understood
of
spirituall
and
internall
adoration
,
common
to
this
sacrament
with
other
sacraments
.
Augustine
sayth
,
The
flesh
of
Christ
is
adored
either
in
the
sacrifice
,
or
otherwise
by
faith
[
k
](A17583-e9220-b)
k
Fulk
.
1.
cor.
11.
sect.
18.
.
The
adoration
is
as
the
eating
,
the
eating
is
spirituall
and
by
faith
.
Augustine
speaking
of
the
veneration
of
this
sacrament
,
sayth
,
[
l
](A17583-e9270-b)
l
Epist.
118.
Contemptum
solum
non
vult
cibus
ille
.
That
meat
misliketh
onely
contempt
,
as
Manna
did
lothsomnesse
.
Ambrose
speaketh
of
all
the
mysteries
of
Christian
[
m
](A17583-e9310-b)
m
Fulk
.
1.
cor.
11.
sect.
18.
Religion
.
Chrysostom
is
to
be
understood
of
spirituall
reverence
[
n
](A17583-e9360-b)
n
Fulk
ibid.
:
and
therefore
he
useth
emphaticall
speeches
of
ascending
up
to
the
gates
of
heaven
,
even
of
the
heaven
of
heavens
,
like
Eagles
.
For
the
same
Chrysostome
sayth
,
[
o
](A17583-e9390-b)
o
Hom.
14.
in
Marcum
.
that
we
adore
Christ
in
Baptisme
.
None
of
all
the
testimonies
alledged
expresseth
any
gesture
of
the
body
,
let
be
kneeling
.
Obiect
.
For
an
humble
gesture
are
alledged
Origen
[
p
](A17583-e9450-b)
p
Homil.
15
in
divers
.
locos
.
:
Thou
therefore
humbling
thy selfe
,
imitate
the
Centurion
,
and
say
,
Lord
I
am
not
worthy
,
&c.
Cyrillus
of
Ierusalem
[
q
](A17583-e9490-b)
q
In
cateches.
mystugogic
.
,
Then
after
the
communion
of
the
body
of
Christ
,
come
also
to
the
cup
of
his
bloud
,
not
reaching
out
thy
hands
,
but
falling
on
thy
face
in
manner
of
adoration
and
worship
,
say
Amen
.
Nazianzen
[
r
](A17583-e9520-b)
r
in
Epitaph
.
Gorgonia
.
sayth
,
his
sister
fell
down
before
the
Altar
,
and
called
on
him
who
was
worshipped
on
the
Altar
.
Answ.
Origen
directs
the
words
to
be
sayd
as
well
when
the
preacher
entreth
into
our
house
,
as
when
we
receiue
the
sacrament
.
[
s
](A17583-e9560-b)
s
Bilson
,
Obedience
.
p.
540.
Further
,
Possevinus
a
learned
Papist
,
acknowledgeth
that
worke
to
be
counterfeit
[
t
](A17583-e9590-b)
t
Riveti
specimen
critici
sacri
.
lib.
2.
cap
13.
.
The
Catechismes
attributed
to
Cyrill
of
Ierusalem
is
a
booke
newly
sprung
up
,
and
unknown
to
the
Ancients
.
It
was
not
to
be
found
in
Hardings
time
,
but
in
writing
.
See
Moulins
translated
[
v
](A17583-e9650-b)
v
Part
2.
pag
65.
.
This
counterfeit
Cyril
sayth
not
,
Cade
pronus
,
fall
down
on
thy
face
;
but
,
accede
pronus
,
come
inclining
,
or
bowing
thy
body
;
as
men
use
to
doe
when
they
make
courtesie
.
Nazianzens
sister
was
sick
in
body
,
and
sicke
in
minde
:
her
fact
was
private
,
and
in
the
darke
of
the
night
,
she
was
not
in
the
act
of
receiving
the
sacrament
,
she
blubbered
with
her
teares
the
fragments
of
the
sacrament
received
before
.
Christ
is
honoured
at
the
Altar
,
or
communion-table
,
by
the
administration
of
the
sacrament
celebrated
to
his
honour
and
worship
,
in
remembrance
of
him
:
his
mercies
are
there
layd
foorth
in
the
mysteries
.
Yee
see
no
testimony
can
be
alledged
for
geniculation
.
The
Councell
of
Constantinople
holden
under
the
Emperour
Basilius
,
hath
these
words
:
Iesus
Christus
panis
substantiam
mandavit
apponi
,
ne
scilicet
humana
effigie
figurata
idolatria
introduceretur
.
For
eschewing
of
Idolatry
,
the
Lord
commanded
the
substance
of
bread
to
be
set
on
without
any
humane
shape
.
The
proofes
already
made
for
standing
upon
the
Lords
day
,
for
1000.
yeare
in
the
Kirk
,
do
evince
that
geniculation
had
no
place
in
the
act
of
receiuing
all
that
time
.
It
was
therefore
followed
upon
bodily
presence
and
transubstantiation
.
Kneeling
not
practised
in
the
reformed
Churches
.
THE
Lutheran
Kirkes
do
acknowledge
reall
presence
by
way
of
consubstantiation
:
it
is
no
wonder
therefore
that
they
approue
kneeling
.
The
reformed
Kirks
as
they
haue
damned
bodily
presence
,
so
haue
they
reiected
this
gesture
of
kneeling
in
the
act
of
receiving
.
The
Kirk
of
Bohemia
hath
retained
this
gesture
since
the
dayes
of
Iohn
Husse
.
In
their
confession
exhibited
to
King
Ferdinand
,
An.
1535
it
is
thus
sayd
,
[
y
](A17583-e9800-b)
y
Cap.
15.
Ministeri
verò
Dominicae
caenae
verba
referentes
plebem
ipsam
ad
hanc
fidem
hortantur
,
ut
corporis
Christi
presentiam
adesse
credant
.
The
Ministers
are
willed
to
stir
up
the
people
to
beleeue
that
the
body
of
Christ
is
present
:
the
poorer
sort
amongst
them
,
as
they
haue
rejected
the
errour
of
reall
presence
,
so
depart
they
from
this
gesture
.
In
our
neighbour
Kirk
some
of
their
defenders
of
kneeling
will
not
haue
us
inquisitiue
of
the
manner
of
Christs
presence
in
the
sacrament
.
[
z
](A17583-e9830-b)
z
Hooker
Eccles.
polic
.
lib.
5.
sect.
67.
And
the
Bishop
of
Rochester
commendeth
the
simplicity
of
the
Ancients
,
which
disputed
not
whether
Christ
was
present
Con
,
sub
,
in
,
or
trans
,
in
this
Supper
.
[
a
](A17583-e9890-b)
a
Discours
.
pag.
35.
Sutton
in
his
Appendix
to
his
Meditations
on
the
Lords
Supper
,
condemneth
likewise
this
diligent
search
of
the
manner
of
Christs
presence
.
If
the
manner
of
Christs
presence
be
not
determined
,
there
can
arise
no
other
but
a
confused
worship
of
such
a
confused
and
determinate
presence
.
The
Papists
acknowledge
that
there
ought
to
be
no
adoration
but
where
there
is
acknowledged
a
bodily
presence
in
the
sacrament
.
Hence
it
is
that
they
proue
mutually
the
one
by
the
other
.
It
will
not
follow
that
we
may
change
sitting
into
kneeling
,
because
the
ancient
Kirk
and
some
reformed
Kirks
haue
changed
sitting
into
standing
;
because
kneeling
maketh
so
many
breaches
both
in
the
institution
,
and
in
the
second
commandement
,
and
is
no
wayes
a
table
gesture
.
By
standing
wee
accommodate
our selues
to
a
table
to
participate
of
the
dainties
set
thereon
,
standing
was
never
abused
to
idolatry
as
kneeling
hath
been
.
We
are
not
bound
to
imitate
other
kirks
further
then
they
imitate
Christ
.
Our
sitting
is
not
Scotish
Genevating
,
but
a
commendable
imitation
of
the
Apostolicall
Churches
,
and
obedience
to
Christs
institution
.
They
flee
up
at
last
to
the
Kirk
triumphant
;
and
alledge
for
kneeling
the
24.
Elders
falling
down
before
the
Lambe
,
but
how
conclude
they
this
,
that
they
that
are
called
to
the
Supper
of
the
lambe
kneele
at
the
Supper
of
the
lambe
?
and
seeing
the
blessed
soules
shall
not
be
clothed
with
their
bodies
before
the
resurrection
,
how
can
they
conclude
,
materiall
geniculation
of
the
blessed
Saints
in
heaven
?
all
creatures
in
heaven
,
in
earth
,
and
under
the
earth
;
are
said
to
bow
their
knee
at
the
name
of
Iesus
,
that
is
,
to
acknowledge
his
soverain
authority
,
howbeit
the
celestiall
Angels
,
blessed
soules
,
and
infernall
spirits
,
haue
not
knees
to
bow
with
.
The
everlasting
felicity
of
the
children
of
God
,
is
the
Supper
of
glory
▪
doe
they
drink
continually
of
that
felicity
upon
their
knees
?
thowsand
thowsands
stand
before
him
,
many
shall
come
from
the
East
,
and
from
the
West
,
and
sit
at
the
heavenly
table
with
Abraham
,
Isaak
,
and
Iacob
:
may
we
not
then
conclude
sitting
and
standing
,
as
well
as
they
doe
kneeling
,
if
we
looke
to
the
letter
of
parables
,
visions
,
allegories
and
prophesies
?
But
Symbolicall
Theologie
is
not
argumentatiue
.
Last
,
how
will
they
proue
evidently
that
the
falling
of
the
24.
Elders
before
the
lambe
,
is
to
be
interpreted
of
the
Kirk
triumphant
,
rather
then
of
the
Kirke
Militant
?
REASONS
AGAINST
FESTIVALL
DAYES
.
FRom
the
beginning
of
the
Reformation
to
this
present
yeare
of
our
Lord
1618.
the
Kirk
of
Scotland
hath
diverse
waies
condemned
the
observation
of
all
holy
dayes
,
the
Lords
day
onely
excepted
.
In
the
first
chapter
of
the
first
booke
of
discipline
penned
anno
.
1560.
the
observation
of
holy
dayes
to
Sancts
,
the
feast
of
Christmasse
,
Circumcision
,
Epiphanie
,
Purification
,
and
other
fond
feasts
of
our
Ladie
are
ranked
amongst
the
abhominations
of
the
Romane
religion
,
as
hauing
neither
commandement
nor
assurance
in
the
word
.
It
is
farther
affirmed
that
the
obstinate
maintaineres
&
teachers
of
such
abomination
should
not
escape
the
punishement
of
the
ciuill
Magistrate
.
The
book
aforesaid
was
subscrybed
by
the
Lords
of
secret
Councell
.
In
the
generall
Assemblie
holden
at
Edinburgh
anno
.
1566
,
the
latter
confession
of
H●lv●tia
was
approued
;
but
with
speciall
exception
against
some
holy
dayes
dedicated
to
Christ
;
these
same
very
dayes
,
that
now
are
urged
.
In
the
Assemblie
holden
anno
1575.
complaint
was
made
against
the
Ministers
and
Readers
beside
Aberdine
,
because
they
Assembled
the
people
to
prayer
and
preaching
vppon
certain
patron
and
festival
dayes
.
Complaint
likewise
was
ordained
to
be
made
to
the
Regent
vpon
the
Town
of
Drumfraies
for
vrging
,
and
convoying
a
Reader
to
the
Kirke
with
Tabret
and
Whistle
to
read
the
prayers
all
the
holy
Dayes
of
Yoo
le
,
or
Christmas
vpon
the
refusall
of
their
own
Reader
,
Item
an
article
was
formed
to
be
presented
to
the
Regent
,
craving
that
all
dayes
heretofore
keeped
holy
in
tyme
of
Papistrie
beside
the
Lords
day
such
as
Yoo
le
day
,
Saints
dayes
,
and
other
like
feasts
may
be
abolished
,
a
civill
penaltie
appointed
against
the
observers
of
the
said
dayes
.
Banquetting
,
playing
,
feasting
,
and
such
other
vanities
upon
the
dayes
foresayd
is
condemned
.
In
the
Assembly
holden
in
Aprill
anno
1577.
it
was
ordained
that
the
Visitor
with
the
advice
of
the
Synodal
Assembly
,
shall
admonish
Ministers
preaching
or
ministring
the
communion
at
Easter
and
●hristmas
.
Pasche
,
Yoo
le
,
or
other
like
superstitious
times
or
Readers
reading
,
to
desist
,
under
the
paine
of
deprivation
.
Dedicating
of
dayes
was
abjured
in
the
confession
of
faith
penned
anno
1580.
An
Article
was
formed
in
the
Assembly
anno
1581.
craving
an
act
of
Parliament
to
be
made
against
observation
of
feast
dayes
,
dedicated
to
Saints
,
and
setting
out
of
bone-fires
.
In
the
Assembly
holden
in
February
anno
1587.
it
was
humbly
moved
to
his
Maiesty
,
that
Pasche
and
Yoo
le
was
superstitiously
observed
in
Fyffe
,
and
about
Drumfrets
.
In
the
Assembly
holden
anno
1590.
his
Maiesty
in
open
audience
of
the
Assembly
praised
God
for
that
he
was
borne
to
be
a
King
in
the
sincerest
Kirk
in
the
world
:
sincerer
then
our
neighbour
Kirk
of
England
:
for
their
service
was
an
evill-sayd
Masse
in
English
:
Sincerer
then
Geneva
it selfe
:
for
they
observed
Pasche
and
Yoo
le
.
In
the
Parliament
holden
anno
1592.
the
act
of
King
Iames
the
third
anent
the
Saturday
and
other
vigils
to
be
kept
holy
from
Even-song
to
Evensong
was
annulled
.
Item
,
the
act
made
by
Queen
Regent
granting
licence
to
keepe
Yoo
le
and
Pasche
.
In
the
Assembly
holden
anno
1596.
when
the
covenant
was
renewed
,
superstition
and
Idolatry
breaking
forth
in
keeping
of
festivall
dayes
,
setting
out
of
bone-fires
,
and
singing
of
Carrols
,
is
reckoned
amongst
the
corruptions
which
were
to
be
amended
.
The
Pulpits
haue
sounded
continually
against
all
festivall
daies
.
The
Censures
of
the
Kirk
haue
been
put
in
execution
in
all
due
form
against
the
observers
.
In
the
pretended
Assembly
holden
at
Perth
in
August
last
past
,
it
was
concluded
,
that
hereafter
every
Minister
shall
make
commemoration
of
the
inestimable
benefits
received
from
God
,
by
and
through
our
Lord
and
Sauiour
Iesus
Christ
,
his
Birth
,
Passion
,
Resurrection
,
Ascension
,
and
sending
down
of
the
Holy
Ghost
upon
the
dayes
appoynted
for
that
use
.
That
they
shall
make
choyce
of
severall
and
pertinent
Texts
,
and
frame
their
Doctrine
and
exhortation
accordingly
.
This
their
conclusion
was
ratified
and
allowed
by
act
of
Councell
,
and
proclamation
was
made
thereupon
,
commanding
cessation
and
abstinence
from
all
kinde
of
labour
and
handy-worke
upon
the
fiue
dayes
aboue
written
,
that
every
one
may
the
better
attend
the
holy
exercises
which
are
to
be
kept
in
the
Kirke
at
these
times
.
But
first
we
will
premit
the
proper
description
of
a
festivall
day
.
The
description
of
a
festivall
day
.
PIscator
describeth
a
Festivall
day
in
this
manner
,
[
a
](A17583-e10260-b)
a
Galat.
4.9
10.11
.
Festum
proprii
loquendo
est
publica
&
solennis
ceremonia
mandata
à
Deo
,
ut
certo
anni
tempore
cum
singulari
loetitia
obeatur
ad
gratias
agendum
Deo
pro
certo
aliquo
beneficio
in
populum
suum
collato
.
A
feast
in
proper
speech
is
a
publick
and
solemne
ceremonie
commanded
by
God
to
bee
celebrated
a
certaine
time
of
the
yeare
,
with
singular
gladnesse
to
giue
thankes
to
God
for
some
certaine
benifit
bestowed
on
his
people
.
Hooker
intreating
this
argument
intituleth
the
subiect
festivall
dayes
.
Hee
maketh
festivall
solemnity
to
be
nothing
els
,
but
the
due
mixture
,
as
it
were
,
of
these
three
elements
;
Praises
set
forth
with
chearefull
alacritie
of
mind
:
delite
expressed
by
charitable
largenes
more
then
common
bounty
:
and
sequestration
from
ordinary
labors
.
[
b
](A17583-e10320-b)
b
Policy
.
lib.
5.
sect.
7.
By
these
descriptiones
wee
may
see
that
the
sabboth
day
is
not
properly
a
festiuall
day
.
The
ordinary
sabboth
is
weekly
:
the
festivall
is
anniversary
.
We
may
fast
upon
the
ordinarie
sabboth
,
but
we
cannot
fast
and
mourne
upon
a
festivall
day
.
Nehem.
8.10
.
for
that
were
to
confound
fasting
and
festivall
dayes
.
The
Councill
of
Laodicea
inhibited
to
celebrate
the
feasts
of
martyres
in
Lent
,
for
the
same
regard
upon
the
ordinary
sabboth
all
the
parts
of
Gods
worship
may
be
performed
as
occasion
shall
offer
.
Vpon
the
festivall
dayes
we
are
bound
to
the
commemoration
of
a
particular
benefite
.
Proper
texts
,
Epistles
,
Gospels
,
Homilies
,
and
sermones
are
framed
for
the
misterie
of
that
day
.
So
that
the
ordinary
sabboth
is
morall
and
for
the
worship
of
God
in
generall
,
the
festivall
is
misticall
.
Esentialia
festi
,
the
essentiall
parts
of
a
festivall
day
are
cessation
from
work
:
hearing
of
the
word
:
participation
of
the
sacraments
.
Commemoration
of
divine
misteries
may
be
performed
upon
the
ordinary
sabbath
,
but
to
make
up
a
festival
day
Bellarm.
[
c
](A17583-e10380-b)
c
De
cultu
sanctorum
.
lib.
3.
cap.
10
requireth
a
determination
of
a
day
,
signification
and
representation
of
the
misteries
wrought
on
such
dayes
.
Scaliger
[
d
](A17583-e10420-b)
d
Addenda
prolegomeni●
in
lib.
de
emendat
.
temp.
observeth
that
the
ordinary
sabbothes
were
never
called
Chaggim
as
the
anniversarie
solemnities
were
.
1.
Reason
against
festivall
dayes
.
Six
dayes
shalt
thou
labour
and
doe
all
that
thou
hast
to
doe
.
]
These
words
are
either
a
command
to
doe
the
works
of
our
calling
as
many
both
Iewish
and
Christian
divines
doe
interprete
:
or
els
a
permission
,
as
others
doe
interpret
.
If
they
contein
a
command
,
no
countremand
may
take
it
away
.
If
a
permission
,
no
human
authority
may
spoile
men
of
the
liberty
that
God
hath
granted
unto
them
,
as
long
as
they
haue
any
maner
of
worke
to
doe
for
the
sustentation
of
this
life
.
The
Muscovits
therefore
say
very
well
:
that
it
is
for
Lords
to
keepe
feasts
,
and
abstien
from
labour
.
The
Citizens
and
Artificers
amongst
them
upon
the
festivall
dayes
after
divine
service
,
do
betake
themselues
to
their
labour
,
and
domestick
affaires
,
as
Gaguinus
reporteth
.
Cod.
lib.
3.
●it
.
12.
l.
4.
It
may
be
objected
that
Constantine
the
Emperour
made
a
law
that
none
but
the
Prince
may
ferias
condere
,
erect
an
idle
day
:
the
Prince
then
may
inioyne
a
day
of
Cessation
.
Answer
.
The
Lawes
of
the
●od
.
are
not
rules
of
theologie
.
A
Prince
may
not
inioyne
Cessation
from
Oeconomicall
and
domestick
works
but
for
weapon
shewing
,
exercise
of
armes
,
defence
of
the
country
or
other
publick
works
and
affaires
.
But
that
is
not
to
injoyne
a
day
of
simple
Cessation
,
but
to
inioyne
a
politick
work
in
place
of
the
oeconomicall
.
Every
particular
member
ceassing
from
their
particular
work
exerciseth
another
work
serving
for
the
preservation
of
the
whole
bodie
.
The
curse
that
Adam
shall
eate
with
the
sweate
of
his
browes
,
is
mitigated
by
the
permission
of
six
dayes
labour
.
The
Lord
permitteth
unto
man
six
,
lest
he
devoure
the
seventh
day
which
is
sanctified
.
What
if
the
Kirk
representatiue
injoyne
a
weekly
holy
day
,
as
another
sabboth
,
ought
the
Kirke
to
be
obeyed
?
what
power
hath
the
Kirk
representatiue
,
to
inioyne
an
anniversary
day
more
then
a
weekly
or
hebdomadary
holy
day
.
If
a
day
of
simple
Cessation
from
all
maner
of
work
Oeconomicall
and
politicall
may
not
be
inioyned
,
a
festivall
day
may
not
be
inioyned
.
I
say
further
that
the
poore
craftsman
can
not
lawfully
be
commanded
to
lay
aside
his
tooles
,
and
goe
passe
his
time
,
no
not
for
an
houre
,
let
be
for
a
day
as
long
as
he
is
willing
to
worke
,
and
perhaps
urged
with
the
sharpnes
of
present
necessity
.
And
yet
farther
that
he
ought
not
to
be
compelled
to
leaue
his
worke
to
goe
to
divine
service
except
on
the
day
that
the
Lord
hath
sanctified
.
The
second
Reason
.
It
is
the
priuiledge
of
Gods
power
to
appoint
a
day
of
rest
,
and
to
sanctifie
it
to
his
honour
,
]
as
our
best
Divines
[
f
](A17583-e10650-b)
f
Perkins
,
Gal.
4.
Willets
Synops.
pag.
50●
&
Rom.
14
controvers.
4
Kuchlinus
in
●atechis
.
Holland
.
de
diebus
●estis
.
mainteine
.
Zanchius
[
g
](A17583-e10720-b)
g
In
4.
p●ae●ept
.
col
.
655
affirmeth
that
it
is
proper
to
God
to
choose
any
person
or
any
thing
to
consecrate
and
sanctifie
it
to
himselfe
,
as
it
belongeth
to
him
alone
to
justify
,
Catechismus
Hollandicus
saith
no
wise
man
will
deny
that
this
sanctification
belongeth
onely
to
God
,
&
that
it
is
manifest
sacriledge
to
attribute
these
things
to
men
,
which
are
onely
of
divine
ordination
.
Willet
sayth
:
It
belongeth
onely
to
the
Creator
to
sanctifie
the
Creature
.
In
the
booke
of
Ecclesiasticus
,
cap.
33.7.8
.
it
is
demanded
,
Why
doth
one
day
excell
another
,
when
as
the
light
of
every
day
of
the
yeare
is
of
the
Sun
?
It
is
answered
,
By
the
knowledge
of
the
Lord
they
were
distinguished
,
and
he
altered
seasons
and
feasts
.
Some
of
them
hath
he
made
hie
dayes
,
and
hallowed
them
;
Some
of
them
he
hath
made
ordinary
dayes
.
The
common
tenent
of
the
Divines
was
acknowledged
by
the
pretended
Bishop
of
Galloway
in
his
Sermon
at
the
last
Christmas
.
It
may
offend
you
,
sayd
he
,
that
this
is
an
holy
day
.
I
say
there
is
no
power
either
civill
or
Ecclesiasticall
can
make
an
holy
day
:
no
King
,
no
Kirk
:
onely
the
Lord
that
made
the
day
,
and
distinguished
it
from
the
night
:
he
hath
sanctified
the
seventh
day
.
The
like
was
acknowledged
by
M.
P.
Galloway
in
his
Christmas
Sermons
.
If
the
speciall
sanctification
of
a
day
to
an
holy
use
dependeth
upon
Gods
commandement
and
institution
,
then
neither
King
nor
Kirke
representatiue
may
make
an
holy
day
.
The
observers
of
dayes
will
say
they
count
not
their
anniverserie
daies
holier
then
other
dayes
,
but
that
they
keep
them
only
for
order
and
policie
,
that
the
people
may
be
assembled
to
religious
exercises
.
Answer
.
The
Papists
will
confesse
that
one
day
is
not
holier
then
another
in
its
owne
nature
,
no
not
the
Lords
day
:
for
then
the
Sabboth
might
not
haue
been
changed
from
the
last
,
to
the
first
day
of
the
weeke
.
But
they
affirme
that
one
day
is
holier
then
another
,
in
respect
of
the
end
and
vse
;
And
so
doe
wee
.
They
call
them
holy
dayes
:
and
so
doe
wee
.
They
vse
them
as
memoriall
signes
of
sacred
mysteries
whereof
they
carie
the
names
,
as
Nativitie
;
Passion
;
Ascension
.
&c.
And
so
doe
wee
.
The
presence
of
the
festivitie
putteth
a
man
in
minde
of
the
mysterie
,
howbeit
he
haue
not
occasion
to
be
present
in
the
holy
Assembly
.
We
are
commanded
to
obserue
them
in
all
points
as
the
Lords
day
,
both
in
the
publick
Assemblies
,
and
after
the
dissoluing
of
the
same
.
Yea
it
is
left
free
to
teach
any
parte
of
Gods
word
on
the
Lords
day
;
but
for
solemnitie
of
the
festiuall
,
solemne
texts
must
be
chosen
:
Gospels
Epistles
,
collects
,
Psalmes
must
be
framed
for
the
particular
service
of
these
dayes
,
and
so
the
mysticall
dayes
of
mans
appointment
,
shall
not
onely
equall
,
but
in
solemnity
surpasse
the
morall
sabboth
appointed
by
the
Lord
.
Doth
not
Hooker
say
that
the
dayes
of
publick
memorials
should
be
cloathed
with
the
outward
robes
of
holines
,
They
aledge
for
the
warrant
of
anniversary
festivities
the
Ancients
,
who
call
them
Sacred
and
misticall
dayes
.
If
they
were
instituted
only
for
order
and
policie
,
that
the
people
may
Assemble
to
religious
exercises
,
Wherefore
is
there
but
one
day
appointed
betwixt
the
Passion
and
Resurection
?
fortie
dayes
betwixt
the
Resurrection
and
Ascension
?
Ten
betwixt
the
Ascension
and
Pentecost
?
Wherefore
follow
we
the
course
of
the
Moone
as
the
Iewes
did
,
in
our
moveable
feasts
making
the
christian
Church
cloathed
with
the
Sunne
to
walk
vnder
the
Moone
,
as
[
h
](A17583-e10900-b)
h
Lib.
2.
Dist.
4.
unmer
.
48.
Bonauentura
alludeth
?
Wherefore
is
there
not
a
certain
day
of
the
moneth
kept
for
Easter
,
as
well
as
for
the
nativitie
?
Doth
not
Bellarmine
giue
this
reason
out
of
Augustine
that
the
day
of
the
Natiuity
is
celebrate
only
for
memorie
,
the
other
both
for
memorie
;
and
for
sacraments
.
[
i
](A17583-e10970-b)
i
De
cultu
sanct.
Lib.
3.
Cap.
12.
Ille
celebratur
solum
ob
memoriam
,
&
ideo
semper
die
25.
Decembris
:
at
l●fe
celebratur
ob
memoriam
&
sacramentum
,
&
ideo
variatur
.
If
the
anniversarie
commemorations
were
like
the
weekely
preachings
,
as
the
two
forenamed
preachers
made
the
comparison
,
why
is
the
husbandman
forced
to
leaue
his
plough
at
the
one
,
and
not
at
the
other
?
Why
hath
the
one
proper
service
and
not
the
other
?
Why
did
not
M.
Galloway
curse
the
people
for
absence
from
the
one
,
as
wel
as
from
the
other
?
Whey
are
the
dayes
of
the
one
changeable
,
and
not
the
other
.
To
make
solemne
commemoration
of
Christs
nativitie
vpon
any
other
day
,
then
upon
the
putatiue
day
of
his
nativity
,
would
be
thought
a
great
absurdity
;
siclike
of
his
Passion
,
Ascension
.
&c.
And
last
,
how
could
M.
Galloway
affirme
that
the
evidence
of
Gods
Spirit
appeared
in
the
Christmas
Sermons
that
are
extant
,
more
liuely
then
in
any
other
Sermons
?
Next
it
may
be
objected
that
the
people
of
God
might
haue
indicted
dayes
of
fasting
at
their
owne
determination
,
and
an
interdiction
of
all
kynd
of
work
.
Answer
.
They
had
a
generall
warrant
from
God
.
Ioel.
2.15
.
to
proclaime
a
generall
fast
,
according
to
the
occurrence
of
their
calamities
and
other
affaires
of
the
kirk
.
The
light
and
law
of
nature
leadeth
a
man
to
this
observation
of
an
occasionall
fast
:
nature
teacheth
him
presently
to
withdraw
his
hand
and
heart
from
worldly
affaires
,
and
to
lift
them
up
to
God
to
deprecate
his
wrath
when
his
judgement
is
aboue
our
heads
.
The
like
may
be
said
,
by
analogie
,
of
thanksgiuing
,
that
we
ought
to
praise
God
in
the
mean
time
when
we
receiue
the
benefit
.
But
to
make
of
the
occasionall
dayes
of
fasting
,
or
feasting
,
aniversarie
and
set
festivall
and
fasting
daies
is
without
warrant
.
It
remaineth
therefore
that
it
is
the
Lords
soueraignty
to
make
or
ordaine
a
thing
to
be
holy
.
God
first
sanctifies
by
commandement
and
institution
:
man
sanctifieth
thereafter
by
observation
,
applying
to
an
holy
use
the
time
sanctified
by
God
.
It
was
a
part
of
the
Idolatry
of
the
golden
calfe
to
proclaime
a
holy
day
.
It
is
numbred
among
one
of
Ieroboams
sins
that
he
ordained
a
feast
after
the
deuise
of
his
own
heart
1.
King
.
12
.
33●
Musculus
,
[
k
](A17583-e11110-b)
k
Loci
.
communes
praec.
4.
sayeth
If
any
man
shall
attempt
to
make
holy
at
his
pleasure
the
things
that
God
hath
not
Sanctified
,
is
not
only
Superstitious
,
but
challengeth
vnto
himself
,
that
which
belongs
onely
to
God
.
When
God
blesseth
and
sanctifieth
a
day
,
then
may
man
looke
for
a
blessing
in
sanctifieing
it
The
third
Reason
.
Wee
come
from
priuiledge
to
fact
.
As
de
jure
none
may
,
so
de
facto
None
did
,
appoint
holy
dayes
vnder
the
law
but
God
,
and
that
either
by
himself
,
or
by
some
extraordinary
direction
.
Therefore
none
can
be
allowed
vnder
the
Gospell
without
the
like
warant
.
Seeing
the
tymes
vnder
the
Gospell
are
not
so
ceremonious
,
as
the
tymes
under
the
law
.
Against
this
reason
two
instances
are
commonly
alledged
the
one
of
the
dayes
of
Purim
instituted
by
Mordecai
:
the
other
of
the
feast
of
dedication
instituted
by
Iudas
Maccabeus
,
and
graced
with
Christs
presence
,
as
is
alledged
,
Ioh.
10.
But
the
answer
is
easie
.
The
dayes
of
Purim
were
simply
called
the
dayes
of
Purim
:
not
the
holy
dayes
of
Purim
.
They
are
neither
called
Chag
,
nor
Mogned
,
nor
Gnatsarah
as
the
other
anniuersarie
feasts
are
called
in
the
old
Testament
.
No
mention
is
made
of
holy
conuocations
on
these
dayes
nor
divine
service
proper
to
them
,
notwithstanding
of
their
returne
to
the
temple
,
and
promise
that
the
memoriall
of
the
dayes
of
Purim
should
not
fall
from
among
them
,
nor
perish
from
their
seede
Ester
9.27.28
,
It
is
true
that
now
a
daies
they
read
the
booke
of
Ester
.
And
therefore
call
it
the
feast
of
Megilla
,
after
the
reading
wherof
they
spend
the
rest
of
the
time
in
revelling
,
more
madde
then
the
Gentiles
were
in
their
Bacchanalis
.
This
reading
was
not
the
first
institution
,
but
an
addition
of
the
later
Iewes
,
The
dayes
of
Purim
were
instituted
onlie
for
ciuill
dayes
,
and
the
ordinance
required
no
farther
,
but
that
they
should
make
them
dayes
of
feasting
and
joy
,
and
sending
of
portions
one
to
another
,
and
gifts
to
the
poore
Ester
9.19.22
.
to
be
documents
and
testimonies
of
their
fasting
and
crying
,
that
is
in
remembrance
of
their
fasting
and
prayers
,
by
which
they
obtained
that
deliverance
.
At
the
instant
time
of
their
deliverie
,
it
is
sayd
they
rested
,
but
in
the
Edict
when
the
daies
were
made
anniversarie
,
rest
from
all
kind
of
worke
was
not
forbidden
:
therefore
Hospinian
[
l
](A17583-e11350-b)
l
De
origine
sestorum
I●daicorum
,
sayth
,
In
festo
Phurim
operari
prohibitum
non
est
:
they
were
not
forbidden
to
work
.
And
Willet
compareth
it
with
the
fift
of
November
,
[
m
](A17583-e11390-b)
m
Synopsis
controversie
of
holydayes
.
and
affirmeth
the
like
.
Next
,
it
is
to
be
considered
,
that
Mordecai
is
thought
to
be
the
pen-man
of
the
book
of
Ester
,
and
consequently
a
Prophet
.
He
was
one
of
the
120.
masters
of
the
great
Synagogue
,
amongst
whom
were
both
Priests
and
Prophets
,
Ezra
,
and
his
society
,
Daniel
&
his
companions
,
Zachary
,
Malachy
,
&c.
Thirdly
,
it
appeareth
,
Ester
9.28
.
that
it
was
an
order
to
endure
,
as
long
as
the
feast
dayes
appointed
by
the
Lord
himself
,
and
in
no
case
to
be
altered
.
Holy
daies
of
Ecclesiasticall
constitution
are
not
of
such
a
nature
,
as
[
n
](A17583-e11470-b)
n
Against
the
Rhemists
Apoc.
1.10
.
D.
Fulk
acknowledgeth
.
Whatsoever
therefore
was
the
quality
of
these
dayes
,
whether
holy
or
civill
,
the
warrant
was
more
then
ordinary
.
The
feast
of
Dedication
,
whereof
mention
is
made
,
Iohn
10.
some
take
for
the
dedication
of
the
Temple
in
Zorobabels
time
,
as
the
[
o
](A17583-e11540-b)
o
Cent.
1.
Col.
244.
Magdeburg
Centuries
.
So
likewise
Chrysostom
,
Theophilactus
,
Cajetanus
,
Abulensis
,
Euthymius
,
and
others
,
as
[
p
](A17583-e11590-b)
p
Comment
in
Evangel.
Tom
3.
lib.
4.
cap.
16.
Barradius
reporteth
.
But
let
it
be
meant
,
as
is
alledged
:
If
the
feast
of
dedication
in
Salomon
and
Zorobabels
time
was
anniversary
,
then
the
Maccabees
did
follow
the
example
of
these
who
had
Propheticall
direction
.
If
they
were
not
anniversarie
,
as
indeed
[
q
](A17583-e11670-b)
q
In
Ioh.
10
Toletus
leaveth
it
as
uncertaine
,
then
this
annuall
memory
was
an
addition
of
the
Pharisees
,
who
enlarged
the
glory
of
this
feast
,
as
they
did
their
Ph●lacteries
.
Iunius
[
r
](A17583-e11720-b)
r
Ioh.
10
relateth
out
of
the
Talmud
,
that
the
wise
men
decreed
that
the
eight
dayes
of
that
feast
should
be
yearly
dayes
of
ioy
.
By
the
wise
men
are
meant
the
Pharisees
,
who
were
called
Sapientes
Israelis
.
The
renewment
of
the
Altar
,
and
of
certain
other
decayed
places
,
was
honoured
by
them
with
an
annuall
memory
,
whereas
the
whole
Temple
,
with
all
the
implements
and
furniture
thereof
in
Salomon
and
Zorobabels
time
had
not
the
like
honour
.
Neither
doe
we
read
that
any
annuall
memory
was
instituted
by
Hezekias
after
the
prophanation
of
the
Temple
by
Ahaz
and
Prias
:
nor
by
Iosias
,
after
that
it
was
polluted
by
Manasses
&
Amon.
Christs
walking
in
Salomons
Porch
,
maketh
nothing
for
approbation
of
this
feast
.
He
had
remained
in
Ierusalem
from
the
feast
of
the
Tabernacles
,
and
came
not
up
of
purpose
to
keepe
that
feast
.
He
taketh
old
of
the
present
opportunity
to
thrust
his
sickle
into
a
thicke
harvest
.
Wee
haue
to
consider
for
a
generall
answer
to
all
instances
alledged
from
the
Iewish
Kirk
,
first
that
they
had
extraordinary
directions
which
wee
want
.
They
had
prophets
by
office
,
or
commission
,
who
ended
in
Malachi
.
They
had
prophets
who
were
only
prophets
by
the
Spirit
as
Daniell
,
David
,
and
Salomon
,
who
indured
after
the
dayes
of
Malachi
,
as
Drusius
[
s
](A17583-e11920-b)
s
in
2.
Pet.
●
21.
afirmeth
They
had
Vrim
and
Thummim
under
the
first
Temple
,
and
in
place
thereof
,
a
slender
voyce
sounding
from
the
heaven
,
called
Bathkol
,
under
the
second
Temple
,
as
Tremellius
[
t
](A17583-e11990-b)
t
in
Act.
12.22
.
hath
observed
.
Next
the
Pharisees
and
degenerating
Iewes
filled
their
Kalendar
with
fond
feasts
of
their
owne
invention
,
as
the
festivities
of
the
Equinoctiall
and
festivall
dayes
,
other
wayes
called
the
feasts
of
the
Tekuphas
:
or
converted
any
ancient
order
into
a
solemne
feast
,
as
the
day
appointed
for
carying
wood
to
the
Temple
to
maintein
the
fire
of
the
altar
Nehem.
10.34
.
they
turned
into
a
feast
called
the
feast
of
Xylophoria
.
A
holie
day
is
to
be
observed
not
by
a
few
but
by
all
:
but
all
were
not
appointed
to
bring
wood
,
but
those
only
who
were
designed
by
lot
.
It
is
no
wonder
therefore
that
they
took
the
like
course
with
the
dayes
of
Purim
.
But
wee
are
not
to
imitate
the
Pharises
,
and
fond
Iewes
.
The
fourth
Reason
.
The
observation
of
anniversarie
dayes
pertained
to
the
ceremoniall
law
:
but
so
it
is
that
the
ceremoniall
law
is
abolished
.
The
anniversarie
dayes
were
distinguished
from
the
morall
sabboth
.
Many
were
the
preheminences
of
the
ordinary
sabboth
aboue
the
anniversary
.
1.
It
was
more
ancient
,
given
to
Adam
in
the
state
of
innocencie
.
2.
vttered
by
Gods
owne
mouth
.
3.
Written
with
Gods
owne
finger
in
durable
stone
.
4.
The
Lord
himself
in
a
manner
rested
on
it
,
when
as
he
rained
not
Manna
that
day
.
5.
It
was
more
strictly
observed
,
then
the
other
holy
dayes
,
therefore
some
say
it
was
called
Shabbath
,
Shabbathon
.
Therefore
likewayes
the
Iewes
measured
unto
it
a
sabboth
dayes
journey
.
6.
Other
holy
dayes
were
celebrated
either
in
remembrance
of
a
by-past
benefite
,
or
to
signify
somthing
to
come
.
It
excelled
them
in
both
,
faith
[
u
](A17583-e12110-b)
u
De
cultu
sanctorum
,
lib.
3.
cap.
11
Bellarmine
.
7.
Other
holy
dayes
gaue
place
unto
it
The
Iewes
made
a
Canon
,
that
two
Sabbothes
should
not
concurre
together
propter
olera
&
propter
mortuo●
,
that
is
,
because
they
could
not
keepe
in
that
hote
region
their
sodden
meats
two
dayes
together
;
nor
the
bodies
of
the
dead
unburied
for
stink
,
and
putrifaction
.
Therefore
they
transferred
this
sabboth
of
extraordinary
solemnity
immediatly
proceeding
the
ordinary
sabboth
to
the
ordinary
sabboth
.
They
were
drawne
to
it
,
it
was
never
drawen
to
them
,
See
[
x
](A17583-e12160-b)
x
De
exercitat
.
p.
482.
Causabonus
.
In
a
word
,
the
Iewes
held
it
in
greater
estimaton
,
then
the
rest
.
They
called
it
.
The
Queene
of
the
holy
dayes
,
and
the
secrete
of
the
living
God
.
The
three
solemnities
called
Regalim
were
Temple
feasts
.
They
were
bound
to
celebrate
them
at
the
Temple
the
publick
theater
of
all
the
Iewish
ceremonies
The
Apostle
calleth
them
Weake
and
beggerly
elements
Galat.
4.9.10
.
The
elements
of
the
world
Coloss.
2.20
.
Shadowes
of
things
to
come
Coloss.
2.16.17
.
The
Apostle
saith
not
the
observation
of
Iudaicall
dayes
,
but
simpliciter
,
the
observation
of
dayes
served
to
the
people
of
God
for
a
typicall
use
,
and
a
rudiment
of
religion
.
If
the
observation
of
some
anniversary
dayes
was
prescribed
to
the
Iewes
,
as
elements
and
rudiments
for
their
instruction
;
it
followeth
that
the
observation
of
anniversarie
dayes
is
of
it selfe
a
rudimentary
instruction
;
otherwayes
the
Apostles
reason
will
not
hould
.
The
Apostle
condemneth
difference
of
dayes
as
he
condemneth
difference
of
meats
.
To
esteeme
some
meats
cleane
,
and
some
uncleane
is
Iudaicall
,
howbeit
we
obserue
not
the
same
difference
,
that
the
Iewes
did
.
Dayes
and
meats
are
parallelled
together
,
to
esteeme
one
day
holier
then
another
,
not
so
discerned
by
the
Lords
commandement
must
be
also
Iudaicall
.
The
Kirk
vnder
the
Gospell
hath
past
the
rudiments
;
and
therefore
the
observation
of
anniversary
daies
doth
not
beseeme
her
.
To
substitute
other
dayes
in
place
of
the
Iewish
,
a
Christian
Pas●●e
and
Pentecost
for
the
Iewish
,
is
but
to
substitute
rudiments
and
elements
ro
the
Iewish
,
&
not
to
chase
away
,
but
to
change
the
Iewish
holy
dayes
,
as
Bellarmine
doth
[
y
](A17583-e12280-b)
y
De
cultu
Sanctorum
c.
10.
Non
est
sublata
sed
mutata
significatio
●et
discretio
dierum
.
The
Iewish
frankincense
was
a
perfume
:
the
Popish
is
a
simple
frankincense
without
any
other
ingredient
.
The
Iewish
lights
were
of
oyle
:
the
popish
of
wax
and
yet
wee
charge
them
with
Iudaizing
.
The
Iewes
had
no
anniversary
dayes
,
but
such
as
were
abrogate
,
They
were
abrogate
not
only
as
shadowes
of
things
to
come
,
but
also
as
memorials
of
bygone
benefites
.
Even
as
they
were
dayes
of
remembrance
they
belonged
to
the
pedagogy
of
the
law
.
Converted
Iewes
may
not
lawfully
obserue
the
Iewish
festivities
,
even
as
remembrances
of
bygone
benefits
.
In
every
respect
all
their
anniversary
dayes
are
abolished
,
and
they
had
none
other
,
but
such
as
were
abolished
.
Therefore
in
every
respect
they
belonged
to
the
ceremoniall
Law
.
The
observation
therefore
of
anniversary
dayes
even
in
respect
of
remembrance
was
to
the
Iewes
pedagogicall
,
rudimentary
and
elementary
,
and
counsequently
ceremoniall
.
The
Bishop
of
Chester
The
fifth
Reason
.
The
prerogatiue
belonging
to
God
in
the
old
Testament
,
was
transferred
to
Christ
,
God
and
Man
,
the
law-giver
in
the
new
Testament
,
one
that
was
faihfull
in
all
the
house
of
God
.
But
so
it
is
,
that
Christ
neither
by
his
own
commandement
,
nor
by
direction
of
his
spirit
inspiring
the
Apostles
,
instituted
any
other
day
but
the
Lords
day
.
If
there
had
been
any
other
dayes
dedicated
to
Christ
,
the
Apostle
spoke
unproperly
and
obscurely
when
he
sayd
,
he
was
ravished
in
the
spirit
upon
the
Lords
day
.
If
there
had
been
a
day
for
his
Nativity
,
another
for
his
passion
,
he
should
haue
sayd
,
he
was
ravished
in
the
spirit
upon
one
of
the
Lords
dayes
.
Seeing
Iohn
out-lived
the
rest
of
the
Apostles
,
It
followeth
that
there
was
no
other
holy
day
observed
in
the
Apostolicall
times
.
Neither
was
the
institution
of
the
Lords
day
so
much
a
new
institution
,
as
a
change
of
the
ordinary
Sabboth
.
The
extraordinary
Sabboths
were
in
every
respect
ceremoniall
.
The
ordinary
Sabboth
had
both
substance
and
ceremony
.
By
reason
of
the
substance
it
was
changed
into
the
Lords
day
answering
analogically
to
it
.
The
morall
use
of
the
ordinary
sabboth
was
for
the
service
of
God
in
generall
both
private
and
publick
.
The
mysticall
use
was
to
be
a
memoriall
of
things
by-past
,
and
a
shadow
of
things
to
come
.
The
morall
use
indureth
,
the
mysticall
uses
are
evanished
.
Christ
appeared
the
first
day
of
the
weeke
,
and
every
eighth
day
thereafter
untill
he
ascended
,
saith
[
a
](A17583-e12400-b)
a
In
Genesin
c.
2.2
.
Iunius
.
And
that
therefore
the
Apostles
delivered
to
the
Kirke
the
observation
of
this
day
from
Christs
example
and
institution
,
,
which
he
confirmeth
with
the
iudgement
of
Cyrillus
and
Augustine
.
The
blessing
of
the
seventh
day
was
translated
to
this
day
instituted
by
Christ
,
because
all
sanctification
floweth
to
Christians
from
Christ
.
But
it
is
sufficient
that
the
Apostles
inspired
by
his
Spirit
,
haue
recommended
this
day
to
the
Kirke
.
There
is
another
reason
to
proue
that
there
were
no
other
dayes
appoynted
in
the
Apostles
times
.
The
Apostle
had
occasions
to
treat
of
holy
dayes
,
reasoning
against
the
observation
of
Iewish
dayes
,
they
direct
them
to
no
other
as
the
purpose
required
.
The
Apostle
condemneth
not
onely
the
observation
of
the
Iewish
daies
,
nor
the
Iewish
observation
of
the
Iewish
daies
to
a
typicall
use
.
For
the
converted
Iewes
did
not
obserue
them
as
shadowes
of
things
to
come
,
for
then
they
had
denied
Christ
:
but
he
condemneth
observation
of
dayes
as
a
Iewish
custome
and
rite
,
as
a
pedagogicall
and
rudimentary
instruction
not
beseeming
the
Christian
Kirke
.
Zanchius
[
b
](A17583-e12470-b)
b
In
4.
praecept
.
p.
171
speaketh
to
this
purpose
after
this
manner
:
Magis
consentaneum
est
cum
prima
institutione
&
cum
scriptis
Apostolicis
ut
unus
tantum
dies
in
septimana
sanctisicetur
.
It
is
more
agreeable
to
the
first
institution
,
and
the
writings
of
the
Apostles
,
that
one
day
of
the
weeke
onely
be
sanctified
.
Against
this
Argument
is
first
alledged
,
that
the
Apostle
compareth
with
the
observation
of
dayes
,
Rom.
14.5.6
.
Answ.
The
Apostle
beareth
with
the
infirmity
of
the
weake
Iewes
,
who
understood
not
the
fulnesse
of
the
Christian
liberty
.
And
the
ceremoniall
law
was
as
yet
not
buried
.
But
the
same
Apostle
reproveth
the
Galatians
,
who
had
attained
to
this
libertie
,
and
had
once
left
off
the
observation
of
daies
.
Next
,
the
Iudaicall
dayes
had
once
that
honour
,
as
to
be
appointed
by
God
himselfe
:
but
the
anniversary
dayes
appointed
by
men
haue
not
the
like
honour
.
It
is
secondly
obiected
,
that
seeing
the
Lords
day
was
instituted
in
remembrance
of
Christs
resurrection
,
the
other
notable
acts
of
Christ
ought
likewise
to
be
remembred
with
their
severall
festivities
.
Answer
.
It
followeth
not
that
because
Christ
did
institute
in
remembrance
of
one
benefite
,
therefore
men
may
institute
for
other
benefites
.
2.
Christs
resurrection
was
a
benefite
including
the
rest
,
as
an
accomplishment
of
the
worke
of
redemption
,
and
answered
anagogically
to
the
common
benefit
of
creation
by
the
beginning
of
a
new
creation
.
3.
We
deny
that
the
Lords
day
was
appointed
to
celebrate
the
memory
onely
of
Christs
resurrection
.
For
then
the
Lords
resurrection
,
the
proper
subiect
of
all
Homilies
,
Sermons
,
Gospels
,
Epistles
,
Collects
,
Hymnes
and
Psalmes
belonging
to
the
Paschall
seruice
should
be
the
proper
subject
of
deuine
seruice
euery
Lords
day
.
Then
the
Lords
day
shovld
be
a
festivall
day
:
and
it
were
vnlawfull
to
fast
on
it
.
It
was
instituted
for
the
remembrance
of
all
his
actions
,
and
generalie
for
his
worship
.
Athanasius
,
sayth
[
c
](A17583-e12580-b)
c
Homilia
de
semente
.
In
Sabath●
conuenimus
ut
Dominum
Sabathi
Iesum
adoremus
.
Wee
conuene
on
the
Sabboth
,
that
wee
may
adore
Iesus
the
Lord
of
the
Sabboth
.
Augustin
[
d
](A17583-e12620-b)
d
De
verbis
Apostol.
serm.
15.
sayth
Domineus
hic
dies
id●irco
dicitur
,
quia
eo
die
Dominus
resurrexit
,
vel
ut
ipso
nomine
doceret
illum
Domino
consecratum
esse
debere
.
It
is
called
the
Lords
day
,
because
the
Lord
rose
that
day
,
or
that
the
name
might
teach
us
,
that
it
ought
to
be
consecrate
to
the
Lord
.
It
is
called
the
Lords
day
,
either
becase
the
Lord
did
institute
it
:
as
the
dayes
of
Purim
are
called
Mordecaies
dayes
,
in
the
second
of
the
Maccabees
,
and
the
communion
is
called
the
Lords
Supper
:
Or
els
because
it
was
instituted
to
the
Lords
honour
and
worship
.
The
Iewish
Sabboth
was
the
Sabboth
of
the
Lord
our
God
.
The
Christian
sabboth
is
the
Sabboth
of
Christ
our
Lord
,
God
and
Man
.
The
name
of
Lord
was
more
frequent
in
the
mouths
of
Christians
in
the
Apostlick
times
,
then
the
name
of
Christ
as
Rhenanus
[
e
](A17583-e12710-b)
e
In
Tertul.
de
corona
militis
.
hath
obserued
.
When
it
is
called
commonly
the
Lords
day
,
it
is
all
one
,
as
if
it
were
commonly
called
Christs
day
,
Changeing
the
title
but
not
the
purpose
.
If
the
ordinary
sabboth
be
Christs
day
appointed
by
himselfe
or
his
Apostles
at
his
direction
,
for
the
remembrance
of
all
his
actions
,
and
for
his
worship
in
generall
;
to
diuide
his
actions
,
and
appoint
anniversary
and
mysticall
dayes
for
their
remembrance
,
is
superstitious
wil-worship
,
and
a
Iudaicall
addition
to
Christs
institution
.
Christs
day
answereth
analogicallie
to
the
morall
sabboth
.
It
may
be
applied
to
the
remembrance
of
Christs
resurrection
seeing
he
rose
that
day
and
in
some
sort
to
b●
a
signe
of
the
heavenly
rest
.
But
that
is
typus
communis
&
factus
.
A
common
type
fitted
to
resemble
such
things
:
But
not
typus
distin●●us
appointed
by
God
for
that
end
.
It
resteth
then
that
Christs
day
,
or
the
Lords
day
is
the
Christian
sabboth
,
a
continuation
of
the
morall
sabboth
,
and
to
be
obserued
in
a
morall
maner
for
all
the
paise
of
Gods
worship
in
and
through
Christ
,
and
not
in
a
misticall
maner
,
for
the
joyfull
remembrance
of
Christ
resurrection
onely
.
It
is
thirdly
objected
that
Paul
kept
the
feast
of
Pentecost
,
Act.
20.
&
1.
Cor.
16.
I
answer
.
It
was
the
Iewish
Pentecost
,
whereof
mention
is
made
in
these
places
,
Paul
needed
not
to
haue
travelled
to
Ierusalem
,
for
he
might
haue
observed
the
Christian
Pentecost
euery
where
Bellarmin
himself
wil
not
be
so
bold
as
to
affirme
that
it
was
the
Christian
Pentecost
,
Francolinus
[
f
](A17583-e12860-b)
f
De
horis
canonicis
cap.
84
,
putteth
it
out
of
doubt
,
and
sayth
,
it
is
against
the
common
exposition
of
the
interpreters
,
for
sayeth
he
,
Tune
temporis
non
erant
celebres
christianorum
festivitates
cum
Euangelium
non
esset
ad
huc
plenè
promulgatum
,
the
festiuities
of
Christians
,
were
not
as
yet
celebrated
,
for
the
Gospell
was
not
yet
fully
published
.
It
is
fourthly
objected
out
of
the
Epistles
of
Policarpus
&
Pollycrates
,
extant
in
the
history
of
Eusebius
and
out
of
Beda
following
Eusebius
,
that
the
Apostles
kept
the
feast
of
Easter
.
Answer
.
Beda
was
but
a
fabler
,
and
a
follower
of
fabulous
reports
:
Eusebius
was
little
better
treading
vnknowne
foot-steps
,
as
himself
confesseth
in
the
beginning
of
his
storie
.
The
Epistles
alledged
are
counterfeit
:
for
it
is
said
in
these
Epistles
that
Iohn
was
a
Priest
and
bare
on
his
forehead
the
Patalum
that
is
the
golden
plate
like
that
of
the
high
Priests
Exod.
37.36
.
But
no
man
will
graunt
,
sayth
Scaliger
,
[
g
](A17583-e13010-b)
g
Elenth
.
Triheres
.
c.
25.
Neutrum
concedit
,
quisciverit
nullam
Christi
Apostolum
sacerdotem
fuisse
,
&
nulli
preterquam
Summo
Sacerdoti
Petalon
gestare
licuisse
.
That
either
Iohn
or
Iames
bare
it
,
who
vnderstand
that
none
of
Christs
Apostles
was
a
priest
:
and
that
it
was
lawfull
to
none
,
but
the
hie
priest
to
beare
the
golden
plate
.
And
yet
these
Epistles
are
the
eldest
records
that
Eusebius
can
ground
vpon
.
The
Bishop
of
Elie
in
his
sermon
taketh
needlesse
pains
to
prove
the
antiquity
of
Ester
.
But
when
he
proveth
it
to
be
Apostolicall
,
he
shooteth
short
.
His
eldest
antiquity
is
the
counterfeit
Epistles
before
alledged
.
His
proofe
out
of
scripture
Psalm.
118.8
.
&
1.
Cor.
5.7.8
.
are
very
weake
For
the
first
testimonie
is
applyed
to
euery
Lords
day
,
and
is
not
to
be
restrained
to
Pasche
day
.
Christ
crucified
and
refused
of
the
builders
was
demonstrate
to
be
the
corner
stone
.
For
that
day
he
was
demonstrate
to
be
the
son
of
God
by
his
resurrection
according
to
Dauids
Prophesie
,
To
day
haue
I
begotten
thee
,
applied
to
the
resurrection
by
the
Apostle
Act.
13.33
.
The
Lords
day
is
the
day
that
the
Lord
hath
created
,
let
us
exult
and
reioyce
in
it
.
Christ
instituted
it
;
David
prophecied
of
it
.
Psal.
110.
where
it
is
called
the
day
of
the
Lords
Assemblies
.
Many
memorable
things
were
done
under
the
old
Testament
upon
this
day
,
to
declare
that
it
should
be
an
excell●nt
day
under
the
new
Testament
,
specially
Circumcision
was
commanded
on
the
eight
day
as
a
sacrament
of
that
day
,
saith
Iunius
,
[
h
](A17583-e13190-b)
h
In
Genes.
17.12
.
Quia
Sacramentum
fuit
diei
illius
octavi
quo
dominus
Iesus
Christus
resurrexit
,
following
in
this
conceit
the
Ancients
,
Cyprian
,
Ambrose
&c.
If
it
be
true
that
is
affirmed
by
the
Councill
of
Constantinople
[
i
](A17583-e13250-b)
i
Conc.
Constant
6.
Can.
8.
it
would
appeare
that
the
Lord
hath
of
purpose
heaped
his
wonderfull
works
upon
this
day
:
for
there
it
is
said
that
Christ
was
born
on
it
:
The
star
shined
to
the
wise
men
on
it
:
Christ
fed
5000.
with
5
loaues
and
2
fishes
on
it
:
Christ
was
baptized
on
it
,
rose
on
it
,
sent
down
the
H.
Ghost
on
it
:
one
it
the
light
was
created
,
Pope
Leo
likewise
saith
,
Dies
dominica
tantis
dis●●nsationū
mysteriis
est
consecrata
,
ut
quicquid
insigne
admodum
est
constitutum
in
terris
,
in
hujus
diei
dignitatem
sit
gestum
:
id
est
.
that
the
Lords
day
is
consecrate
with
so
manie
misteries
dispensed
on
it
,
that
it
appeareth
that
whatsoever
potable
thing
was
done
on
earth
,
was
done
to
the
honour
of
this
day
.
So
if
the
prophey
of
David
should
be
aplied
to
any
precise
day
,
it
should
be
applied
to
the
Lords
day
.
But
seeing
the
words
are
to
be
understood
,
as
well
of
David
as
of
Christ
,
the
day
is
taken
for
the
time
indefinitely
,
wherein
David
was
made
King
,
and
the
Corner
Stone
of
Gods
people
.
The
other
testimony
importeth
not
the
celebration
of
Ester
feast
upon
any
anniversary
day
,
but
rather
the
Apostle
teacheth
us
to
celebrate
this
feast
of
the
Passover
all
the
yeare
long
,
with
the
vnleavened
bread
of
sincerity
and
turth
.
Doctor
Fulk
in
his
answer
to
the
Rhemists
upon
the
same
place
citeth
Augustine
,
referring
this
feasting
not
to
the
celebration
of
Ester
,
nor
to
the
receiuing
of
Pasche
communion
,
but
to
our
whole
life
.
It
is
therefore
onely
the
Bishops
conjècture
that
the
incestuous
person
was
cut
of
against
the
feast
of
Ester
,
that
a
little
leaven
might
not
leaven
the
whole
lump
.
His
last
proofe
is
taken
from
the
custome
of
baptisme
and
the
Eucharist
ministred
upon
Pasch
day
,
as
if
they
had
been
ministred
only
on
that
day
.
It
was
the
decree
of
Pope
Innocentius
in
the
Lateran
Councill
that
all
should
communicate
at
Ester
.
The
Christian
Sabboth
was
called
the
Lords
day
,
the
day
of
light
,
and
the
day
of
Bread
.
The
day
of
light
because
of
baptisme
ministred
ordinarily
on
the
Lords
day
:
for
the
Ancients
called
baptisme
,
Light
,
or
illumination
.
The
day
of
bread
because
of
the
administration
of
the
Supper
ordinarily
upon
the
Lords
day
,
as
Iunius
[
l
](A17583-e13440-b)
l
In
Genesin
c.
2.
proveth
out
of
Chrysostome
▪
baptisme
was
tyed
of
ould
to
Pentecost
,
as
well
as
Ester
.
It
was
an
evill
custome
disallowed
both
by
ancient
and
moderne
Divines
.
It
was
not
so
in
the
Primitiue
Kirk
,
as
Cassander
beareth
witnes
.
[
m
](A17583-e13490-b)
m
Expositio
de
author
.
consue
.
bapti
Infant
.
adulti
.
Apostolorum
doctrinae
consentientes
nullo
temporum
aut
locorum
delectu
statim
post
fidei
professionem
ab
Apostolis
vel
Apostolorum
discipulis
baptismi
sacramento
in
Ecclesiam
Christi
captabantur
.
I
will
now
frame
an
argument
against
this
conceit
of
Apostolicall
tradition
and
observation
of
Pafch
.
The
Apostles
were
led
all
their
life
time
by
the
infallible
direction
of
the
Spirit
.
If
they
had
accorded
on
the
observaton
of
Ester
they
had
not
disagreed
on
the
day
.
But
their
most
ancient
records
,
the
bastard
Epistles
aboue
mentioned
report
that
Philip
and
Iohn
kept
the
fourtenth
day
of
the
moone
,
as
the
Iewes
did
,
and
Peter
the
Lords
day
following
the
fourteenth
day
of
the
moone
.
It
is
well
said
in
the
preface
to
the
harmony
of
confessions
;
that
the
old
contention
about
the
celebrating
of
Ester
tossed
very
hotly
the
space
of
two
hundred
yeares
or
thereabout
,
betwixt
the
Greeks
and
the
Latines
,
was
long
since
of
us
thought
worthy
of
laughter
.
Whitaker
saith
,
[
n.
](A17583-e13580-b)
n.
De
scriptura
quaest.
6
c.
9.
Magnam
quidem
de
hoc
re
olim
fuisse
contentionem
sed
sine
causa
:
ut
mirum
sit
de
re
tantilla
,
et
pene
nullius
momenti
tantas
et
tam
graves
fuisse
dissentiones
,
wondring
at
their
frivolous
contention
.
The
golden
number
invented
to
find
out
the
new
moone
,
for
observing
the
right
day
,
after
that
they
accorded
upon
one
day
hath
often
failed
,
and
notwithstanding
of
all
the
rules
set
downe
by
the
Councill
of
Nice
for
uniformity
in
keeping
the
day
,
it
hath
been
differently
observed
through
mistaking
,
as
Bellamine
himselfe
[
o
](A17583-e13650-b)
o
De
cultis
Sanctorum
.
●
.
12
.
confesseth
.
So
God
suffered
the
Christian
world
to
wander
,
notwithstanding
of
their
golden
number
;
to
let
the
world
see
such
customes
had
not
his
allowance
.
He
suffered
not
the
Iewes
to
wander
in
such
incertainties
,
after
he
had
appointed
them
unto
the
keeping
of
their
Passeover
.
Lastly
,
they
reason
with
Augustine
,
[
p
](A17583-e13690-b)
p
Epist.
118
á
posteriori
,
that
seeing
the
Lords
Passion
,
Resurrection
,
Ascension
,
&
comming
down
of
the
holy
Ghost
,
is
celebrated
with
anniversarie
solemnity
,
through
all
the
world
,
they
must
needs
haue
been
ordained
either
by
the
Apostles
,
or
by
generall
Councels
.
But
so
it
is
,
that
those
dayes
were
solemnly
kept
before
there
was
any
generall
Councell
.
It
must
follow
therefore
that
the
Apostles
ordained
them
.
Answer
.
Augustines
dis-junction
is
not
necessary
:
For
many
customes
crept
in
,
and
prevailed
thereafter
universally
,
which
were
neither
ordained
by
the
Apostles
,
nor
generall
Councels
.
Socrates
in
his
History
sayth
,
[
q
](A17583-e13740-b)
q
Lib.
5.
c.
22.
I
am
of
opinion
,
that
as
many
other
things
crept
in
of
custome
in
sundry
places
,
so
the
feast
of
Easter
to
haue
prevailed
among
all
people
of
a
certain
private
custome
and
observation
:
insomuch
that
not
one
of
the
Apostles
hath
any
where
prescribed
so
much
as
one
rule
of
it
to
any
man
.
The
successe
&
event
hath
manifestly
declared
unto
the
world
,
that
of
old
it
was
observed
,
not
of
Canon
,
but
of
custome
.
And
a
little
after
,
They
that
keepe
Easter
the
14.
day
of
the
moneth
,
bring
forth
Iohn
the
Apostle
for
their
Authour
.
Such
as
inhabite
Rome
,
and
the
West
parts
of
the
world
,
alledge
Peter
and
Paul
for
themselues
,
that
they
should
leaue
such
a
tradition
:
yet
there
is
none
of
them
that
can
shew
in
writing
any
testimony
of
theirs
for
confirmation
and
proofe
of
that
custome
.
Thus
farre
Socrates
translated
by
Doctor
Hanmer
a
formalist
,
Iustinus
Martyr
,
that
is
,
in
the
midst
of
the
second
age
after
the
Apostles
,
there
is
no
mention
made
of
any
other
holy
day
then
the
Lords
day
.
In
his
second
Apologie
he
seemeth
to
affirme
,
that
the
Christians
had
onely
two
times
of
publicke
meetings
:
the
one
ordinary
upon
the
Lords
day
:
the
other
extraordinary
and
uncertaine
,
viz.
when
any
was
converted
to
the
Christian
faith
,
and
baptized
.
As
for
the
questions
extant
among
Iustinus
workes
,
the
learned
do
not
acknowledge
them
for
his
.
In
Augustins
rule
there
is
no
mention
of
the
nativity
day
.
As
for
the
other
foure
daies
mentioned
,
put
the
case
they
were
universally
observed
in
Augustines
time
,
that
is
,
in
the
fift
age
after
the
Apostles
,
yet
except
they
were
perpetually
observed
,
Augustines
rule
will
not
helpe
them
.
If
If
they
cannot
proue
Pasche
to
be
Apostolicall
,
how
will
they
proue
the
Penticost
,
the
Passion
,
Ascension
day
to
be
Apostolicall
?
There
is
Sermons
extant
amongst
Cyprians
workes
upon
the
Passion
and
Ascension
dayes
.
But
Bellarmine
himselfe
confesseth
these
Sermons
of
Christs
cardinall
workes
to
be
[
r
](A17583-e13940-b)
r
De
scriptoribus
Ecclesiasticis
.
pag.
93.
suppesitions
.
The
observing
of
the
passion
day
brought
into
the
kirk
,
set
dayes
of
fasting
,
the
Friday
fast
,
Lenton
fast
,
and
a
number
of
superstitions
accompanying
the
said
fastings
together
with
the
opinion
of
merit
by
fasting
.
Set
anniversary
fasts
are
condemned
by
our
Divines
.
The
right
manner
of
fasting
is
to
fast
when
some
iudgement
is
imminent
,
some
great
worke
to
bee
performed
.
And
as
for
the
private
man
,
when
hee
is
greatly
tempted
to
sin
,
and
cannot
overcome
his
tentation
,
then
is
it
fittest
time
for
him
to
fast
.
The
Paschall
fasts
were
also
abused
for
the
Paschall
communion
following
,
as
if
Easter
communion
required
greater
preparation
then
any
other
communion
in
the
yeare
.
The
sixth
Reason
.
If
it
had
been
the
will
of
God
,
that
the
severall
actes
of
Christ
should
haue
been
celebrate
with
severall
solemnities
,
the
Holy
Ghost
would
haue
made
known
to
us
the
day
of
his
Nativity
,
Circumcision
,
presentation
to
the
Temple
,
Baptisme
,
Transfiguration
,
and
the
like
.
For
it
is
kindly
to
remember
Opus
di●i
in
die
sua
,
the
worke
of
the
day
in
the
own
day
.
This
was
the
custome
of
old
under
the
Law
.
Hooker
sayth
,
That
the
wondrous
works
of
God
advanced
the
dayes
&
times
,
wherein
they
were
wrought
.
Bellarmine
sayth
,
That
Christs
acts
did
consecrate
the
dayes
and
times
wherein
they
were
wrought
.
If
the
principall
workes
of
God
advance
some
dayes
above
other
,
all
the
dayes
of
the
yeare
should
be
holy
.
If
we
should
honour
the
memory
of
Christs
actes
,
all
dayes
likewise
should
b●
holy
,
because
every
one
of
them
is
full
of
his
miracles
,
as
Le●
sayth
,
[
s
](A17583-e14040-b)
s
Epistol.
4
▪
c.
4.
Christ
by
his
actions
did
no
more
consecrate
the
times
wherein
they
were
wrought
,
then
his
body
did
the
Mang●r
,
or
the
Crosse.
Not
Christs
action
on
a
day
,
but
his
institution
maketh
a
day
holy
.
If
Christs
actions
advance
&
consecrate
the
dayes
whereon
they
were
wrought
,
the
dayes
ought
to
be
known
.
Otherwise
it
will
fall
out
that
we
shall
keepe
the
dayes
holy
that
were
never
advanced
no●
consecrated
either
by
Christs
action
or
institution
.
But
so
it
is
,
that
the
day
of
Christ
nativity
,
and
consequently
the
other
dayes
depending
upon
the
calculation
of
the
same
,
is
hid
from
mortall
men
.
That
Christ
was
born
the
25.
day
of
December
,
is
grounded
upon
an
erroneous
conceit
that
Zachary
the
father
of
Iohn
Baptist
was
an
high
Priest
,
when
as
he
was
a
Priest
of
one
of
the
24.
orders
,
that
is
,
of
the
order
of
Abijah
.
The
Auncients
made
Iohn
the
Baptist
to
be
conceiued
the
24.
of
September
,
when
Zachary
as
high
Priest
should
haue
offered
up
incense
.
And
from
the
conception
of
Iohn
they
counted
six
full
moneths
to
the
conception
of
Christ
,
that
is
,
to
the
25.
of
March
,
when
as
they
should
haue
counted
but
fiue
full
moneths
.
This
opinion
of
Christs
nativitie
on
the
25.
day
of
December
was
bred
at
Rome
.
Scaliger
sayth
,
[
t
](A17583-e14150-b)
t
De
emendat
temporum
lib.
6.
Post
seculum
Constantini
,
Romae
haec
observatio
instituta
&
tempore
Chrysostomi
Constantinopolin
derivata
est
,
That
this
observation
was
instituted
at
Rome
after
Constantines
time
.
Chrysostom
in
his
Homilies
upon
the
Nativity
saith
,
That
ten
yeares
agoe
before
the
making
of
the
sayd
Homily
,
the
25.
day
of
December
,
was
made
known
to
the
Orientall
Kirkes
by
the
Occidentall
,
to
haue
been
the
day
of
Christs
Nativity
.
Epiphanius
testifieth
,
that
hee
was
ignorant
,
that
the
Occidentall
Kirk
had
ordained
the
25.
day
of
December
to
haue
been
the
day
of
the
Lords
nativity
,
a
little
before
hee
made
his
booke
against
heresies
.
All
the
Kirkes
of
the
East
,
and
of
Egypt
,
observed
one
day
,
for
the
nativity
and
baptisme
of
Christ
upon
the
Epiphany
day
.
Ambrose
is
the
most
ancient
,
who
maketh
mention
of
the
25.
day
of
December
,
[
v
](A17583-e14240-b)
v
Canon
Isagog
.
lib.
3.
Pag.
301.
sayth
Scaliger
.
The
diversity
of
the
Ancients
observing
some
the
6.
of
Ianuary
.
Some
the
19.
of
Aprill
.
Some
the
19.
of
May.
Some
the
25.
of
December
,
argueth
that
the
Apostles
never
ordained
it
.
Bellarmine
nor
no
other
can
produce
a
writer
for
300.
yeares
to
testifie
that
the
Nativity
day
was
keept
.
Clemens
Constitutions
are
known
to
be
counterfet
and
late
,
as
Scaliger
proveth
in
the
same
place
.
Because
they
make
mention
of
the
25.
day
of
december
which
was
not
receaved
in
his
time
,
namely
,
in
the
Orientall
Kirk
.
By
the
same
argument
may
the
counterfeit
Epistle
of
Theophilus
be
rejected
,
for
it
maketh
likewayes
the
nativity
to
fall
on
the
25
,
day
of
December
,
as
a
matter
out
of
all
doubt
.
Cyprians
sermon
on
the
Nativity
is
acknowledg
by
Bellarmine
himselfe
to
be
suppositious
as
I
haue
said
before
.
Yee
se
then
as
God
hid
the
body
of
Moses
,
so
hath
he
hid
this
day
and
other
dayes
depending
on
the
calculation
of
it
,
wherein
he
declared
his
wil
concerning
the
other
daies
of
his
notabl●
acts
.
To
wit
that
not
Christs
action
but
Christs
institution
maketh
a
day
holy
.
Bellarmine
sayth
,
[
x
](A17583-e14360-b)
x
De
cultis
Sanctorum
cap.
11.
Dies
dominica
refert
nobis
memoriam
natalis
Christi
et
resurrectionis
ejusdem
,
et
adventus
Spirit
us
Sancti
,
nam
Christ
us
die
dominica
nat
us
est
,
Christ
was
borne
vpon
the
Lords
day
.
If
this
be
true
,
what
needeth
vs
an
anniuersarie
day
after
a
Iewish
manner
.
They
will
not
suffer
the
ordinary
sabboth
,
that
is
Christs
day
,
serue
in
a
morall
maner
for
vnknown
dayes
:
but
they
will
set
vp
a
mysticall
day
vncertain
and
vnknown
,
and
equall
it
with
the
Lords
day
,
that
is
,
the
true
Christs
day
institute
by
himself
.
Why
should
we
follow
antiquity
blinded
in
this
point
,
&
fost●r
a
grosse
error
of
Zacharius
hie
priesthood
against
the
expresse
word
of
God
?
He
was
a
Priest
of
the
eight
order
:
every
order
kept
their
course
and
station
about
the
Temple
from
sabboth
to
sabboth
1.
Chron.
9.25
.
None
of
them
incrhoched
vpon
oth●r
,
but
kept
the
order
set
down
by
David
▪
and
to
that
effect
was
made
a
severe
Cannon
Euery
Priest
or
Levit
,
that
medled
with
the
function
of
another
let
him
die
the
death
as
Scaliger
reporteth
out
of
their
ancient
lawes
[
y
](A17583-e14430-b)
y
Canon
Isagog
.
lib.
3.
pag.
298.
Omnis
sive
Sacerdos
sive
Levita
qui
sese
immiseuerit
function
alterius
,
capite
luat
.
This
order
was
so
observed
,
that
if
any
of
the
24.
families
had
failed
either
by
famine
or
by
the
sword
,
the
daily
sacrifice
ceased
in
the
time
of
their
function
,
and
no
other
family
would
supply
the
roome
.
But
from
the
instauration
and
dedication
made
by
Iudas
Maccabeus
the
22.
day
of
November
,
when
the
first
family
began
to
keepe
their
Station
,
there
was
no
intermission
of
the
daily
sacrifice
,
no
interruption
of
the
courses
,
till
the
destruction
of
the
Temple
,
as
Scaliger
proveth
in
the
end
of
his
[
a
](A17583-e14490-b)
a
De
eme●●
dat
temporum
.
booke
.
By
the
calculation
from
the
22.
of
November
at
the
dedication
made
by
Maccabeus
,
he
maketh
Iohn
the
Baptist
to
be
conceived
after
the
28.
day
of
Iuly
,
and
consequently
Christs
birth
to
fall
out
about
the
end
of
September
,
an
hot
time
of
the
yeare
,
when
the
Shepheards
were
watching
in
the
field
.
Casaubon
[
a
](A17583-e14550-b)
a
Exercit.
1.
pag.
163.
saith
,
That
the
custome
of
the
Kirke
of
Alexandria
doth
wonderfully
confirme
the
calculation
of
Scaliger
.
The
day
of
the
weeke
when
Christ
was
borne
,
can
no
mortall
man
know
,
sayth
the
same
[
b.
](A17583-e14590-b)
b.
Canon
Isagog
.
lib.
3
pag.
300.
Scaliger
.
They
who
were
of
one
family
diuided
the
services
among
themselues
,
as
it
fell
by
lot
:
some
fell
to
offer
Incense
,
some
to
dresse
the
lampes
,
some
to
order
the
wood
on
the
Altar
,
1.
Chron.
23.28.29.30.31
.
And
the
booke
of
the
Iewish
Liturgies
testifies
the
same
.
So
you
see
how
it
fell
Zachary
to
offer
up
incense
,
and
that
he
was
not
high
Priest
.
If
antiquitie
erred
so
grossely
in
the
matter
it selfe
,
that
is
,
in
taking
the
25.
day
of
December
for
the
day
of
Christs
nativity
,
might
they
not
haue
erred
as
grossely
in
appointing
any
day
at
all
?
Nay
let
us
utter
the
truth
,
December-Christmas
is
a
iust
imitation
of
the
December-Saturnall
of
the
Ethnicke
Romans
,
and
so
used
as
if
Bacchus
,
and
not
Christ
were
the
God
of
Christians
.
It
is
commonly
obiected
,
that
we
may
as
well
keepe
a
day
for
the
nativity
as
for
the
resurrection
of
Christ
.
We
haue
answered
already
,
that
Christs
day
or
the
Lords
day
,
is
the
day
appoynted
for
remembrance
of
his
nativity
,
and
all
his
actions
and
benefites
,
as
well
as
for
the
resurrection
.
Next
,
the
one
is
morall
and
weekly
:
the
other
is
mysticall
and
anniversary
.
The
Lords
day
it selfe
is
no
longer
to
us
mysticall
,
but
morall
,
sayth
[
c
](A17583-e14660-b)
c
Synops
pap
of
holy
daies
.
Willet
:
and
therefore
Pas●h-day
is
a
mysticall
Sabboth
,
and
anniversary
:
whereas
the
Lords
Sabboth
should
be
onely
morall
.
It
is
still
objected
,
the
benefits
of
God
ought
to
be
remembred
,
specially
Christs
notable
benefits
.
Answ.
It
is
one
thing
to
remember
,
another
thing
to
remember
with
solemne
festivities
.
To
remember
is
a
morall
duety
and
perpetuall
:
for
we
ought
to
keepe
not
onely
an
anniuersary
,
but
also
a
weekly
and
dayly
remembrance
.
But
to
celebrate
an
anniversary
solemnity
,
and
to
keep
a
sabboth
of
rest
in
remembrance
,
it
is
a
pedagogicall
ceremonie
of
the
Iewes
.
The
Lord
helped
there
vnderstanding
with
types
and
figures
,
their
affections
with
instruments
of
Musick
.
Their
memories
with
frontelets
and
Phylacteries
to
put
them
in
mynd
of
Gods
Law
.
But
wee
are
to
keepe
sayeth
lerome
[
d
](A17583-e14720-b)
d
Ad
Celanthiam
Epist.
14.
c.
1.
not
a
literall
by
outward
signes
,
but
a
spirituall
memorie
of
Gods
law
.
Euery
thing
set
vp
for
remembrance
of
God
is
not
acceptable
to
him
:
for
so
the
Lutheran
shall
defend
his
images
.
As
oft
as
the
Gospell
is
preached
,
Christ
is
remembred
.
When
the
word
is
preached
,
Christ
is
crucified
,
and
by
the
same
reason
,
hee
may
be
said
to
be
borne
,
to
rise
againe
,
to
ascend
,
&c.
When
the
sacrament
is
ministred
,
Christs
death
and
Passion
is
remembred
,
and
that
with
solemnity
.
Wee
cannot
worship
Christ
privatly
or
publickly
,
but
we
must
remember
his
birth
and
his
passion
.
Pope
Alexander
3.
[
e
](A17583-e14760-b)
e
Decreta●
.
lib.
2.
Tit.
9.
cap.
gaue
this
reason
,
wherefore
the
Romane
Kirk
kept
not
a
holy
day
to
the
Trinity
,
Quoniam
Ecclesia
Romana
in
usu
non
habet
quod
in
aliquo
tempore
buiusmodi
celebret
specialiter
festivitatem
:
cum
singulis
diebus
gloria
Patri
&
f●●io
,
&
Spiritui
Sancto
,
&
coetera
simitia
dicantur
ad
laudem
pertinentia
Trenitalis
.
because
faieth
hee
,
Glorie
to
the
father
,
and
to
the
Sonne
,
and
to
the
holy
Ghost
,
and
other
such
like
things
belonging
to
the
praise
of
the
trinity
,
are
uttered
daily
.
The
Popes
reason
is
grounded
vpon
this
rule
.
Whatsoeuer
is
intreated
or
remembred
in
the
ordinary
divine
service
,
ought
not
to
haue
one
speciall
holy
day
to
celebrat
the
memory
of
the
same
,
beside
the
day
already
discerned
by
the
Lord
.
We
assume
,
Christs
nativity
,
death
,
resurrection
,
&c.
Are
not
only
the
continuall
meditation
of
a
Christian
in
private
;
but
also
are
remembred
,
and
intreated
in
the
ordinary
and
publick
service
.
Every
communion
sunday
is
a
passion
holy
day
.
Euery
sabboth
that
Christs
nativity
is
preached
,
is
a
time
of
remembrance
of
his
Natiuity
.
But
to
ordain
an
anniversary
day
,
or
houre
of
rest
for
commemoration
of
his
nativity
,
or
passion
,
and
specially
vpon
a
weeke
day
is
a
Iewish
rudiment
,
and
a
prejudice
to
Christian
libertie
.
As
for
the
5.
day
of
November
it
is
not
an
holy
day
.
It
is
not
a
day
of
cessation
from
work
,
which
is
one
of
the
chiefe
elements
of
an
holy
day
.
The
bonefires
set
out
in
token
of
joy
are
no
part
of
Christian
sanctification
of
the
day
.
Bellarmine
telleth
vs
,
[
f
](A17583-e14830-b)
f
De
reliquijs
c.
4.
Ignis
accendi
solet
ad
letitiam
significandam
etiam
in
rebus
prophanis
,
that
fire
vseth
to
be
kindled
,
even
in
ciuill
and
prophane
things
.
Scaliger
[
g
](A17583-e14870-b)
g
De
Emendat
tempor
.
lib.
7.
pag.
713.
calleth
the
candels
and
torches
lightned
vpon
Midsomer
even
,
the
foote
steps
of
auncient
gentility
.
Anniversary
commemoration
of
a
benefite
,
with
a
cessation
from
worke
,
suppose
for
a
part
of
a
day
is
Iewish
.
To
praise
God
with
publick
thankesgeving
in
the
instant
tyme
of
receiueing
the
benefit
was
our
duetie
,
But
to
appoint
an
anniuersary
houre
of
cessation
and
publicke
commemoration
,
is
not
competent
to
the
times
of
the
new
Testament
.
Willet
compareth
this
day
to
the
daies
of
Purim
.
Be
it
so
,
But
these
dayes
were
of
a
ceremoniall
nature
,
as
we
haue
said
.
The
seventh
Reason
.
Grant
the
keeping
of
holy
dayes
to
haue
been
at
the
beginning
a
matter
indiffrent
,
and
setting
aside
all
the
former
reasons
,
yet
ought
they
to
be
abolished
,
because
according
to
the
rule
of
the
Fathers
,
commended
to
us
by
Zanchius
,
Non
malè
igitur
fecerunt
qui
omnia
praeter
diem
Dominicum
aboleverunt
,
who
haue
abolished
all
other
holidayes
but
the
Lords
day
.
When
he
sayth
,
They
haue
not
done
evill
,
it
is
all
one
as
if
he
had
sayd
,
They
had
done
well
:
for
they
haue
done
according
to
that
laudable
rule
.
Sure
it
is
,
that
in
former
times
holidayes
haue
not
onely
been
abused
to
i●lenesse
and
licentiousnesse
,
but
also
polluted
with
the
opinion
of
worship
,
merit
,
necessity
,
and
Iudaicall
conceit
,
that
the
Divell
did
not
tempt
on
these
dayes
,
as
he
did
on
other
dayes
.
Therefore
the
same
Zanchius
faith
in
the
place
aforesayd
,
If
any
feasts
were
celebrate
before
religiously
and
holily
,
but
thereafter
were
contaminate
with
superstition
and
Idolatry
,
that
worthily
they
were
taken
away
by
our
Reformers
,
who
imitate
herein
the
example
of
Hezekias
brusing
to
powder
the
brasen
Serpent
when
it
was
abused
to
idolatry
.
And
againe
he
sayth
,
The
number
,
the
abuses
,
the
superstitions
,
the
false
worships
,
the
will-worships
of
feasts
so
increased
,
that
there
is
nothing
in
the
Kirke
so
unsavoury
to
God
,
so
pernicious
to
men
,
as
to
sanctifie
such
and
so
many
dayes
.
We
pretend
that
we
place
no
part
of
Gods
worship
in
the
observation
of
dayes
.
But
how
can
wee
obserue
a
day
to
the
honour
of
Christ
,
and
not
worship
him
by
that
observation
?
That
were
to
make
his
honour
no
honour
.
Wee
vse
to
reason
against
the
Papists
after
this
manner
.
To
dedicate
daies
to
Saints
is
religious
worship
.
Is
it
not
then
religious
worship
to
dedicat
a
day
to
Christ
?
yea
surely
,
and
wil-worship
.
And
so
they
were
not
onely
polluted
with
wil-worship
,
but
are
at
this
houre
of
themselues
a
meere
wil-worship
.
The
8.
Reason
.
That
which
lawfully
hath
been
abolished
by
civile
and
Ecclesiasticall
lawes
,
and
by
consent
and
uniforme
practize
in
the
contrary
without
interruption
,
and
beyond
the
prescription
of
time
allowed
to
things
moueable
(
put
the
case
holy
dayes
were
things
moueable
,
and
indifferent
)
and
hath
been
borne
downe
by
sermons
of
all
the
most
reverent
Preachers
since
the
reformation
,
corrected
with
censures
,
and
abjured
by
publick
oaths
of
Preachers
and
professors
,
cannot
lawfully
be
received
,
and
put
in
practize
againe
.
Hooker
and
Saravia
urged
for
maintenance
of
their
ceremonies
,
Law
,
custome
,
prescription
,
and
craveth
that
the
impiety
and
unlawfulnes
of
their
ceremonies
be
proved
;
or
els
that
the
non-conformists
conforme
.
May
we
not
plead
after
the
same
manner
for
our
former
order
so
long
established
,
and
that
they
proue
it
was
impious
,
and
unlawfull
before
we
make
a
change
.
And
so
much
the
rather
,
because
we
haue
sworn
.
Our
oath
by
it selfe
bindeth
more
then
Law
,
custome
,
and
prescription
:
farre
more
when
it
concurreth
with
them
.
The
assumption
is
evident
by
that
which
I
haue
already
set
downe
in
the
beginning
.
If
Zanchius
aproved
the
abolition
of
holy
dayes
in
some
Kirks
where
they
were
,
because
they
haue
been
poluted
and
grossely
abused
:
much
more
would
he
and
other
divines
knowing
the
trueth
of
our
case
think
it
unlawfull
to
reinduce
them
amongst
us
.
The
iudgement
of
the
Reformed
Kirkes
.
Of
the
ancient
Kirks
I
haue
spoken
before
.
Some
excuse
the
Ancients
with
good
intention
,
because
to
winne
the
Gentiles
they
converted
their
dayes
into
Christian
holy
dayes
.
Others
excused
them
with
the
circumstance
of
time
,
that
dwelling
among
Paganes
,
they
made
profession
before
their
eyes
of
Christs
birth
,
Passion
,
resurrection
&c.
by
observing
such
dayes
.
But
the
wisdome
of
their
intention
has
proven
folly
,
as
the
7.
reason
maketh
manifest
.
The
like
circumstance
of
time
is
not
offered
:
Therefore
we
may
not
be
excused
.
It
is
grosse
ignorance
to
say
that
holy
dayes
were
so
many
hundreth
yeares
before
Papistry
.
For
Papistry
hath
been
in
the
Kirk
ever
since
the
dayes
of
the
Apostles
:
yea
the
mystery
of
iniquitie
was
working
in
their
times
.
The
errors
of
the
Orthodoxe
Kirk
were
the
beginnings
of
Papistry
,
at
length
they
grew
to
a
great
masse
.
So
how beit
the
whole
lump
was
not
formed
,
till
the
Antichrist
came
to
his
full
strength
,
yet
many
particulars
were
entered
before
,
and
like
brooks
came
into
the
great
river
.
As
the
Antichrist
was
borne
and
did
grow
in
yeares
,
so
did
Papistry
.
As
for
the
reformed
Kirks
,
except
our
neighbour
Kirke
,
they
haue
abandoned
dayes
dedicate
to
Saints
.
Some
admit
dayes
dedicate
to
Christ
,
some
two
,
some
fiue
:
But
not
with
the
full
consent
and
good
liking
of
the
learned
,
But
either
forced
by
the
authority
of
the
Magistrate
,
or
wilfulnes
of
the
people
,
or
because
remaining
in
the
midst
of
their
enimies
,
they
are
not
permitted
otherwayes
to
do
.
Farrellus
and
Viret
removed
all
holy
dayes
out
of
the
Kirk
of
Geneva
,
as
Calvin
testifies
.
The
same
decree
which
banished
Farellus
and
Caluin
out
of
Geneva
brought
in
other
holy
dayes
.
Apocalypsen
.
cap.
3.
De
festis
lib.
1.
c.
2.
as
in
other
ceremonies
,
then
the
other
reformed
Kirks
as
Gretzerus
the
Iesuit
hath
observed
.
Calvino-Papistae
Angli
ut
in
aliis
quae
ad
ritus
et
ceremonias
pertinent
,
longe
liberaliores
sunt
quam
puritani
in
Gallia
,
Germania
,
Belgia
:
ita
et
in
festis
retinendis
longe
largiores
.
They
obserue
not
onely
the
fiue
holy
dayes
already
mentioned
,
but
other
dayes
also
dedicate
to
Christ
.
The
feast
of
circumcision
was
not
remembred
in
the
Kalendars
,
but
within
this
500.
year
.
Nazianzen
is
the
first
that
maketh
mention
of
the
Epiphanie
day
.
Neither
was
it
institute
at
the
first
for
the
wise
men
.
There
is
no
homily
of
any
farther
extent
for
the
feast
of
purification
before
the
dayes
of
Iustinian
.
The
feast
of
the
Trinitie
was
not
keept
at
Rome
it selfe
in
the
dayes
of
Alexander
the
3.
They
keepe
also
a
number
of
Sancts
dayes
:
so
that
their
dayes
in
number
are
moe
,
then
the
Iewes
themselues
observed
.
The
reasons
already
alledged
against
dayes
dedicate
to
Christ
,
may
serue
also
against
dayes
dedicate
to
Sancts
and
Angels
.
We
may
looke
assuredly
that
the
fiue
dayes
presently
urged
will
bring
in
all
the
rest
,
to
make
up
our
Conformity
with
our
neighbour
Kirk
,
which
to
us
is
not
lawfull
.
They
were
never
remoued
from
amongst
them
:
we
haue
abandoned
and
abjured
them
.
If
the
Apostle
reproved
the
Galatians
so
sharply
that
beginning
in
the
spirit
,
they
returned
to
the
flesh
,
that
is
to
the
ceremonies
of
Moses
Law
,
some
time
ordained
by
God
,
what
reproofe
deserue
we
after
wee
haue
begun
in
the
Spirit
,
and
runne
so
well
,
and
so
long
,
if
we
returne
to
human
traditions
&
superstitions
.
To
conclude
then
,
to
esteem
one
day
aboue
another
in
respect
of
any
mystery
certainly
known
,
or
commonly
reputed
to
haue
been
wrought
upon
that
day
.
To
testifie
this
estimation
by
cessation
from
worke
.
To
devise
a
particular
service
to
be
done
upon
it
accounting
that
forme
or
part
of
service
acceptable
to
God
,
because
it
is
performed
on
that
day
:
is
to
obserue
a
day
:
and
in
this
maner
doe
we
obserue
anniversary
dayes
.
The
same
consideration
may
be
applyed
to
an
anniversary
houre
.
Of
Confirmation
.
Imposition
of
hands
,
was
a
ceremony
used
in
personall
prayers
and
blessings
before
the
Law
,
under
the
Law
,
and
under
the
Gospell
,
Iacob
imposed
hands
on
the
sonnes
of
Ioseph
when
he
blessed
them
Gen.
48.
Moses
layd
his
hand
upon
Ioshua
his
successor
;
Numb
.
27.
The
elders
that
were
admitted
to
be
Councellours
in
the
great
Synedrion
,
were
admitted
with
imposition
of
hands
.
The
Rabbins
were
promoved
to
their
high
degree
of
doctorship
,
by
imposition
of
hands
.
In
the
new
testament
we
read
,
that
Christ
layed
on
hands
on
the
children
whom
he
blessed
;
Math.
19.13
.
The
Apostles
gaue
the
gifts
of
tongues
,
Prophesying
,
and
working
of
miracles
,
by
imposition
of
hands
:
Act.
8.
the
faithfull
indued
with
the
gift
of
healing
,
and
casting
out
devils
,
layed
on
hands
on
the
persons
cured
.
Mark
.
14.
office-bearers
in
the
Kirk
were
receaved
with
imposition
of
hands
.
Act.
6.
1.
Tim.
4.
Paul
and
Barnabas
when
they
were
sent
forth
in
a
special
embassage
,
were
commended
to
the
grace
of
God
by
imposition
of
hands
:
Act.
13.
when
the
Chatechumenists
wer
throughly
catechised
,
they
were
admitted
to
the
society
of
the
communicants
by
imposition
of
hands
,
Heb.
6.
Imposition
of
hands
used
in
so
divers
actions
,
civile
and
religious
,
was
no
Sacrament
,
for
who
will
admit
,
that
the
inauguration
of
Magistrates
and
Doctors
,
or
admission
of
rulers
to
be
Counsellers
,
is
a
sacrament
?
it
was
only
a
simple
rite
,
and
signe
of
limitation
or
restraint
,
specifying
,
or
setting
forth
,
the
party
,
on
whom
wee
desire
God
to
powre
his
blessing
:
that
is
,
it
was
only
an
indicant
and
demonstratiue
signe
of
the
person
on
whom
the
blessing
was
powred
,
and
not
a
significant
or
declaratiue
signe
of
the
blessing
or
grace
it selfe
bestowed
.
A
signification
may
indeed
be
devised
,
as
some
divise
this
analogie
betwixt
it
and
the
thing
signified
;
that
the
imposition
of
the
hand
,
doth
in
some
sort
resemble
the
hand
of
God
streatched
forth
for
the
protecting
,
assisting
,
and
safe
keeping
,
of
the
party
:
and
so
it
may
be
signum
factum
,
a
signe
,
made
and
accommodate
to
signifie
such
a
thing
:
but
it
is
not
signum
destinatum
,
a
signe
instituted
by
God
to
signifie
such
a
thing
,
for
we
haue
no
warrant
for
such
a
signification
in
all
the
Scripture
.
The
imposition
of
hands
mentioned
.
Act.
8.
was
not
ordinary
,
but
extraordinary
and
temporary
.
The
Apostles
gaue
the
extraordinary
giftes
,
of
tongues
,
prophecy
,
and
such
like
,
for
they
were
seene
of
them
that
stood
by
,
and
served
for
a
general
confirmation
of
the
truth
of
their
doctrine
.
The
gift
of
sanctification
and
strength
against
all
temptations
of
sin
,
and
assaults
of
the
Devill
,
is
a
grace
invisible
,
serving
for
the
confirmation
of
every
Christian
in
particular
,
and
bestowed
onely
upon
the
faithfull
;
whereas
the
former
gifts
called
gratiae
gratis
datae
by
the
Schoolemen
,
might
haue
been
bestowed
upon
persons
unsanctified
,
this
place
maketh
[
a
](A17583-e15580-b)
a
Cap.
11.
nothing
for
confirmation
.
The
confession
of
Wirtemberge
hath
these
words
,
Of
a
temporall
and
personall
fact
of
the
Apostles
,
a
generall
and
perpetuall
sacrament
cannot
be
ordained
in
the
Kirk
without
a
special
command
of
God
.
By
the
Spirit
then
bestowed
,
is
meant
,
not
the
sanctifying
Spirit
,
but
the
extraordinary
gifts
of
the
spirit
:
for
no
doubt
the
Spirit
was
given
when
Philip
preached
and
baptized
,
except
we
will
beleeue
that
the
Eunuch
was
baptized
by
Philip
without
the
spirit
.
[
b
](A17583-e15640-b)
b
Hieron
●dvers
.
Lu●iser
.
Nisi
fortè
Eunuchus
à
Philippo
Diacono
sine
Spiritu
sancto
baptizatus
fuisse
credendus
est
.
Peter
and
Iohn
bestowed
the
spirit
in
another
manner
,
to
wit
,
in
an
extraordinary
manner
:
These
extraordinary
gifts
of
the
Spirit
are
called
simply
the
Spirit
,
not
onely
in
this
place
,
but
also
Act.
19.
and
Iohn
7.
The
Spirit
was
not
,
because
Christ
was
not
as
yet
glorified
.
The
Imposition
of
hands
mentioned
Heb.
6.2
.
is
exponed
by
Theophilactus
to
be
that
wonderfull
imposition
of
hands
by
the
which
they
received
the
Spirit
to
prophesie
and
worke
miracles
.
Others
expone
it
to
bee
the
imposition
of
hands
ordinatory
,
or
consecratory
of
Ministers
in
their
office
.
A
third
sort
take
it
for
an
ordinary
and
common
rite
,
whereby
the
catechised
were
initiate
,
and
entred
into
the
society
of
the
communicants
.
Let
this
third
interpretation
be
admitted
as
the
greatest
ground
of
confirmation
,
it
will
not
serue
their
turn
.
The
Apostle
opponeth
the
doctrine
of
the
beginning
,
that
is
,
the
catecheticall
doctrine
of
repentance
from
dead
workes
,
faith
,
and
resurrection
of
the
dead
,
and
eternall
iudgement
,
to
the
doctrine
of
perfection
.
The
Catechumenists
were
either
Infidels
of
perfect
age
,
converted
to
the
faith
,
or
else
the
children
of
Christians
come
to
perfect
age
.
The
first
sort
were
tried
of
their
sufficient
knowledge
in
the
Catecheticall
doctrine
,
before
they
were
baptized
and
admitted
to
the
communion
.
The
second
sort
were
tried
before
they
were
admitted
amongst
the
number
of
communicants
.
They
were
before
in
Ecclesia
foederatorum
,
in
the
Kirk
of
the
covenant
:
they
entred
in
Ecclesiam
adultorum
into
the
society
of
the
elder
sort
,
after
triall
of
their
sufficient
knowledge
,
by
a
recommendation
of
the
Kirk
;
the
ceremony
whereof
was
imposition
of
hands
.
[
c
](A17583-e15770-b)
c
Beza
antithesis
papismi
&
christianisin●
c.
70.
Zanchius
&
Pareus
i●
He●
6.
The
ancient
Kirke
received
penitents
within
the
bosome
of
the
Kirke
by
imposition
of
hands
:
and
it
was
called
Impositio
manuum
reconciliatoria
.
Siclike
Heretickes
and
Schismatickes
were
received
with
imposition
of
[
d
](A17583-e15810-b)
d
Concil
Arelat.
c.
8.
hands
.
And
this
was
done
before
the
[
e
](A17583-e15830-b)
e
Conail
.
Laod.
c.
7.
communion
:
whereby
we
may
see
that
imposition
of
hands
was
nothing
else
but
a
gesture
of
personall
prayer
,
and
blessing
,
whereby
they
entred
or
re-entred
into
the
society
of
the
communicants
.
Bellarmine
[
f
](A17583-e15860-b)
f
De
confirmat
.
c.
7.
acknowledgeth
that
the
imposition
of
hands
reconciliatory
,
was
not
a
consecration
imprinting
a
character
;
but
a
ceremony
furthering
prayer
,
or
a
prayer
upon
the
person
.
As
it
was
nothing
else
but
a
gesture
of
prayer
in
the
re-entry
,
so
was
it
onely
a
gesture
of
prayer
in
the
entry
.
The
reformed
Kirkes
obserue
the
same
order
in
admitting
to
the
Lords
table
,
either
the
children
of
Christians
,
or
strangers
from
other
parts
:
they
admit
them
not
but
with
prayers
,
and
after
due
examination
of
their
knowledge
,
and
personall
profession
of
the
known
truth
.
The
Kirk
of
Scotland
at
the
first
reformation
ordained
,
that
children
should
be
examined
for
the
first
time
,
at
the
ninth
year
of
their
age
;
for
the
second
,
at
the
twelft
;
for
the
third
at
the
fourteenth
:
&
since
hath
practised
continual
examination
in
the
Catecheticall
doctrine
,
with
prayers
reiterate
,
for
their
growth
in
knowledge
and
Sanctification
;
and
without
sufficient
tryall
they
were
not
admitted
to
the
Lords
table
.
And
this
was
thought
sufficient
,
to
unite
the
baptized
with
the
society
of
the
communicants
.
The
gesture
of
imposition
of
hands
other
reformed
Kirks
,
and
ours
also
,
haue
omitted
:
because
it
was
a
rite
indifferent
:
for
it
was
but
an
indicant
signe
of
the
person
admitted
:
and
because
it
hath
been
,
and
is
still
abused
to
make
up
a
bastard
Sacrament
;
the
Sacrament
of
confirmation
,
which
we
haue
condemned
,
not
only
in
the
confession
of
faith
,
but
also
in
the
confession
of
Helvetia
approved
in
the
generall
Assembly
holden
at
Edinburgh
Anno
1566.
And
thirdly
,
because
this
gesture
of
personall
prayer
is
omitted
in
other
cases
,
as
reconciling
of
Penitents
,
Schismatiks
,
and
Converts
,
even
where
Confirmation
is
used
,
that
the
world
may
see
,
it
is
not
used
by
them
in
confirmation
as
a
gesture
of
personall
prayer
and
blessing
,
but
to
a
further
intent
.
Imposition
of
hands
was
not
called
Confirmation
vntill
it
was
turned
into
a
sacrament
.
This
name
of
Confirmation
was
giuen
of
old
,
not
only
to
the
action
of
anoynting
the
forehead
of
the
baptized
with
chrisme
in
the
forme
of
a
crosse
:
but
also
,
to
the
giving
of
the
cup
to
the
communicants
.
[
g
](A17583-e15960-b)
g
Cassandri
liturgica
pag.
228.
.
But
at
this
day
it
is
vsed
only
in
the
first
sense
.
and
howbeit
the
oylie
crosse
be
remoued
,
yet
the
corruptions
which
came
in
with
it
,
remaine
still
with
the
imposition
of
hands
,
the
only
sensible
matter
,
that
is
,
the
essence
of
this
Sacrament
in
the
opininion
of
many
Schoolemen
.
It
is
said
,
that
by
imposition
of
hands
and
praier
,
the
baptized
receaue
strength
and
defence
against
all
temptations
to
sinne
,
and
the
assaults
of
the
world
and
the
devill
,
in
confirmation
.
And
againe
,
that
it
is
a
signe
to
certifie
the
confirmed
of
Gods
favour
and
gratious
goodnes
toward
them
is
it
not
then
a
seale
,
let
be
a
signe
indicant
,
or
a
simple
gesture
of
praer
;
Bellarmine
maketh
Imposition
of
hands
and
prayer
,
but
one
sensible
signe
in
the
Sacrament
of
confirmation
,
doeth
not
Mr.
Hutton
say
likewise
,
that
Imposition
of
hands
is
one
of
the
external
means
by
the
which
the
H.
Ghost
is
giuen
?
and
howbeit
that
prayer
haue
the
cheefe
force
,
yet
Imposition
of
hands
hath
some
also
,
otherwise
,
saith
hee
,
What
needed
Peter
and
Iohn
to
haue
travelled
to
Samaria
?
they
might
haue
prayed
in
Ierusalem
for
the
holy
Ghost
to
the
Samaritans
.
The
grace
receaued
in
confirmation
,
is
called
strength
,
and
defence
against
all
temptations
to
sin
,
and
the
assaults
of
the
wo●ld
and
the
deuill
.
In
baptisme
the
grace
receaved
is
for
the
f●rgiu●nes
of
sinnes
.
Doe
not
the
papists
distinguish
after
the
same
maner
betwixt
baptisme
and
confirmation
that
the
holy
ghost
is
giuen
in
baptisme
,
to
remission
of
sinnes
,
life
and
Sanctifi●ations
and
in
confirmation
for
force
,
strength
,
and
corroboration
to
fight
against
all
our
spirituall
enemies
,
and
to
stand
constantly
in
confession
of
our
faith
even
to
death
,
in
times
of
persecution
,
either
of
the
heathen
or
of
hereticks
,
with
great
increase
[
h
](A17583-e16110-b)
h
Rhemists
act.
8.17
.
of
grace
.
Hooker
sayeth
,
[
i
](A17583-e16130-b)
i
Ecelesiast
.
polici●
.
l.
5.
pag.
354.
that
in
baptisme
infants
are
admitted
to
liue
in
Gods
family
,
but
in
confirmation
they
are
inabled
to
fight
in
the
army
of
God
,
and
bring
forth
the
fruits
of
the
holy
Ghost
.
Doct●r
Hackwel
[
k
](A17583-e16180-b)
k
Serm.
of
confirmation
.
saith
that
as
in
baptism
they
beleue
remission
of
sins
vnto
justification
,
so
in
confirmation
,
they
are
imboldned
to
make
open
profession
of
this
beleefe
vnto
salvation
doth
not
his
opposition
between
baptisme
and
confirmation
jumpe
just
with
the
opposition
made
by
the
Papists
who
make
the
principall
grace
of
confirmation
,
strengh
to
professe
the
faith
in
time
of
persecution
?
The
Papists
say
,
the
comforter
promised
by
Christ
to
his
Kirk
,
was
bestowed
in
the
Sacrament
of
confirmation
.
Is
not
the
like
said
in
the
prayer
before
Confirmation
;
The
papists
say
,
that
in
confirmation
they
receiue
the
seuen
fold
grace
of
the
holy
spirit
:
wisedom
,
counsell
,
strength
,
knowledge
,
vnderstanding
,
godlines
,
feare
:
is
not
the
like
said
in
the
praier
before
the
laying
on
of
hands
;
D.
Hackwell
[
l
](A17583-e16230-b)
l
Serm.
of
confirmation
.
sayeth
that
which
the
grace
of
the
spirit
hath
alreadie
begun
in
baptisme
,
is
confirmed
and
perfited
in
confirmation
.
Is
not
this
iust
the
popish
opinion
,
that
he
is
not
a
perfite
Christian
who
is
not
confirmed
?
That
Novatus
because
he
was
not
confirmed
,
had
not
all
his
Christendom
:
that
the
vnuction
of
confirmation
is
the
perfitting
vnction
.
and
are
not
all
these
oppositions
derogations
from
baptisme
and
the
Lords
Supper
;
Christian
valour
and
courage
to
resist
the
divill
,
and
to
professe
the
trueth
,
is
it
not
a
part
of
that
life
,
and
Sanctification
giuen
in
baptisme
;
are
not
the
giftes
of
the
holy
spirit
given
after
baptisme
,
as
a
continuall
performance
of
the
promise
of
Gods
assistance
sealed
vp
in
baptisme
;
In
baptisme
we
put
on
Christ
and
all
his
benifits
,
we
enter
into
Gods
armie
as
well
as
into
his
familie
,
abrenuncing
the
world
and
the
devill
.
Concilium
Mileuitanum
.
ᵐ
sayeth
.
Qui
dicit
baptismum
in
remissionem
peccatorum
dari
tantum
,
non
etiam
in
adjutorium
gratiae
anathema
sit
.
Let
him
be
anathema
,
who
sayth
that
baptisme
is
giuen
to
the
remission
of
sinnes
and
not
to
the
help
of
future
grace
.
Chrisostome
saieth
,
[
n
](A17583-e16310-b)
n
Homil.
●
.
in
Coloss.
the
baptized
was
anoynted
as
one
that
was
to
enter
into
a
●ace
.
Is
not
the
Lords
Supper
the
true
Sacrament
of
confirmation
of
our
faith
,
as
well
as
confirmation
of
Charity
;
If
imposition
of
hands
were
onely
a
gesture
of
prayer
,
for
strength
,
then
it
might
and
ought
to
be
reiterate
according
to
Augustine
saying
,
[
o
](A17583-e16350-b)
o
Lib.
3.
de
bapt.
cap.
16
Manus
autem
impositio
non
sicut
baptismus
repeti
non
potest
quid
enim
est
aliud
nisi
oratio
super
hominem
.
For
we
haue
often
need
to
be
strengthned
.
The
Papists
say
,
that
impositions
of
hands
in
confirmation
,
is
an
effectuall
signe
of
grace
,
imprinting
an
indeleble
charactar
,
and
therefore
it
may
not
be
reiterate
,
neither
do
they
reiterate
it
.
In
the
catechisme
before
confirmation
,
it
is
said
,
that
there
are
two
only
Sacraments
generally
necessary
to
salvation
.
Is
there
other
Sacraments
beside
howbeit
not
necessary
;
Estius
[
p
](A17583-e16430-b)
p
In
lib.
4.
dist.
7.
sayeth
,
that
the
custome
of
the
universall
Kirk
,
doth
proue
sufficiently
that
confirmation
is
not
necessary
to
saluation
;
otherwise
the
godly
and
carefull
mother
the
Kirk
,
would
not
neglect
to
see
this
sacrament
Ministred
to
the
baptized
at
the
point
of
death
.
The
Sacrament
of
confirmation
was
given
of
old
immediatly
after
baptisme
to
all
of
whatsoeuer
condition
,
or
estate
,
[
q
](A17583-e16480-b)
q
Swarez
.
tom.
3.
disput.
35.
sect.
1.
euen
to
infants
,
&
when
the
litle
ones
were
confirmed
they
had
godfathers
&
godmothers
,
as
they
haue
yet
in
papisticall
Kirkes
.
Aug.
[
r
](A17583-e16530-b)
r
Tract.
6.
in
1.
canonicam
Iohannis
.
saith
,
Quando
imposumus
manus
ist
is
infantibus
altendit
unusquisque
vestrum
utrum
linguis
loquerentur
.
When
we
layd
hands
on
their
infants
ye
waited
whether
they
would
speak
with
tongues
.
The
Papists
themselues
will
not
imitate
this
toy
of
antiquity
and
yet
they
are
little
better
in
deferring
confirmation
onely
to
the
seventh
yeare
of
their
age
.
Our
late
act.
made
at
the
last
pretended
assembly
,
ordeineth
children
of
eight
years
of
age
to
be
catechised
,
and
presented
to
the
Bishop
to
lay
hands
vpon
them
.
We
must
be
like
our
neighbours
,
whether
there
be
reason
or
no.
Is
it
time
to
enter
the
Societie
of
the
communicants
and
doctrine
of
perfection
,
as
soone
as
they
can
rehearse
like
parrots
,
a
little
catechisme
?
we
must
haue
god-fathers
and
god-mothers
in
confirmation
,
also
well
as
our
neighbours
.
When
the
neoterick
writers
speak
of
confirming
the
catechised
by
the
rite
of
Imposition
of
hands
,
they
take
imposition
of
hands
for
a
signe
,
of
the
Kirk
confirming
them
in
their
possession
by
her
approbation
,
and
not
for
a
signe
and
seale
of
the
spirite
confirming
and
strengthening
.
Of
Bishoping
.
WE
haue
abjured
Episcopall
government
,
and
therfore
we
can
not
lawfully
admit
Episcopall
confirmation
,
giving
and
not
granting
their
office
were
lawfull
,
and
that
they
haue
gotten
a
lawfull
calling
by
the
Kirk
to
the
sayd
office
:
thirdly
that
we
were
free
of
our
oath
:
and
fourthly
that
confirmation
were
to
be
allowed
,
whether
as
a
ceremony
,
or
as
a
sacrament
,
yet
it
is
damnable
presumption
to
appropriate
unto
themselues
the
duty
that
belongeth
to
all
Pastors
.
They
alledge
some
similitudes
for
their
purpose
:
it
appertaineth
to
the
Captaine
to
take
up
the
role
of
the
souldiers
,
and
furnish
them
with
armor
,
the
shepheard
should
mark
his
owne
sheep
&c.
As
if
every
Minister
were
not
a
Captaine
in
the
Lords
Army
and
a
shepheard
feeding
the
flock
concredite
to
him
Bonaventura
[
s
](A17583-e16640-b)
s
In
lib.
4.
dist.
7.
num.
17.
confesseth
In
talibus
nempe
rationibus
&
convenientijs
magis
locum
habet
congruitas
quam
necessitas
quia
institutio
necessitatem
facit
precipuè
.
That
there
is
no
necessity
,
but
congruity
in
such
reasons
,
and
that
institution
cheifly
maketh
necessity
.
as
for
the
congruities
they
agree
as
well
to
simple
Ministers
as
to
Bishops
.
Bellarmine
himself
saith
[
t
](A17583-e16700-b)
t
De
confirmation●
.
Non
necessario
id
requirit
natura
rei
quasi
aliter
sieri
non
posset
,
sed
quia
voluit
Dominus
hac
re
honorare
episcopalem
dignitatem
.
That
the
nature
of
the
thing
it selfe
doth
not
necessarily
require
it
,
but
onely
that
the
Lord
wil
honor
Episcopall
dignity
by
it
,
they
are
forced
therefore
to
forsake
their
reasons
and
congruitie
as
unsufficient
:
and
to
take
them
to
the
will
and
institution
of
the
Lord
.
Our
first
reason
then
against
them
,
is
,
the
want
of
institution
or
example
in
the
Scripture
.
They
can
alledge
no
other
place
Act.
8.
where
Peter
and
Iohn
are
sent
to
Samaria
to
impose
hands
on
those
who
had
bin
baptized
by
Philip.
If
Phillip
might
haue
done
it
,
what
needed
the
Apostles
to
haue
travelled
to
Samaria
for
that
purpose
?
none
but
Apostles
imposed
hands
:
Bishops
are
the
only
successours
of
the
Apostles
.
Answer
.
giving
and
not
granting
that
Bishops
are
the
Apostles
successours
,
first
it
is
untrue
that
the
Apostles
only
imposed
hands
,
when
the
holy
Ghost
was
bestowed
:
for
Ananias
layed
hands
on
Paul
Act.
9.17
.
he
not
onely
cured
him
of
his
blindnes
but
also
said
the
Lord
hath
sent
me
unto
thee
,
that
thou
mayest
be
filled
with
the
holy
Ghost
.
2.
Peter
and
Iohn
were
sent
,
not
onely
to
impose
hands
,
but
generally
to
advance
the
work
begun
by
Philip.
3.
There
is
no
imposition
of
handes
mentioned
in
that
place
,
but
extraordinary
,
and
onely
extraordinary
effects
are
reckoned
,
as
hath
already
been
said
.
They
exercised
this
extraordinary
power
not
as
Bishops
,
but
as
Apostles
.
Bishops
are
not
their
successours
in
their
extraordinary
power
,
for
then
they
might
giue
the
gift
of
tongues
and
prophecying
.
4.
Admitting
that
imposition
of
hands
to
haue
been
ordinary
,
and
accompanied
at
that
time
with
miraculous
gifts
,
as
accessory
to
the
strengthning
grace
of
confirmation
;
it
followeth
not
that
the
Bishops
succeed
only
to
the
Apostles
in
the
said
ordinary
part
of
their
power
:
because
the
Apostles
being
both
Bishops
and
Presbyters
,
the
text
maketh
not
manifest
,
whether
they
imposed
hands
as
Presbyters
or
as
Bishops
as
Durandus
[
v
](A17583-e16880-b)
v
Durandus
in
lib.
4.
Dist.
7.
Quest.
3.
saith
Ex
illo
textu
non
est
clarum
an
Apostoli
confirmaveri●t
tanquam
Episcopi
vel
tanquam
sacerdotes
:
sacri
etiam
canones
hoc
cl●●e
non
determinant
.
Augustine
[
x
](A17583-e16930-b)
x
Quest.
veteris
et
nov●●
testamenti
.
101.
saith
plainly
they
did
it
as
Preists
.
5.
Philip
the
Evangelist
could
not
doe
it
,
and
will
Bishops
presume
that
they
can
doe
more
then
Philip
the
Evangelist
,
the
truth
is
it
was
an
extraordinary
and
wonderfull
power
exercised
by
the
Apostles
.
Next
confirmation
belongeth
not
to
the
power
of
jurisdiction
,
but
of
order
.
Bishops
and
Presbyters
are
equall
in
the
power
of
order
,
as
not
onely
many
schoolmen
of
old
but
also
some
of
our
opposits
of
late
do
acknowledge
.
If
they
wil
say
that
they
differ
only
in
the
exercise
of
rhis
power
;
it
may
be
easely
answered
,
that
a
power
granted
,
and
never
permitted
to
be
put
in
execution
agreeth
not
with
the
wisdome
of
Christ
as
Swarez
sayth
,
In
Aquin
part.
3.
quaest.
27.
Si
presbyteri
ex
vi
sua
ordinationis
haberent
sufficient
●m
potestalem
ordinis
ad
hoc
sacramentum
ministrandum
sine
causa
in
universum
prohiberentur
illud
conferre
.
Thirdly
,
they
may
impose
hands
in
ordination
,
therfore
they
may
doe
it
also
in
confirmation
.
Armacanus
reasoneth
after
this
manner
out
of
1.
Tim.
4.14
.
Fourthly
,
they
may
minister
the
Lords
Supper
,
therefore
they
may
minister
it
also
,
for
it
is
not
more
excellent
then
the
Sacrament
of
the
Supper
.
Hierome
reasoneth
after
this
maner
[
z
](A17583-e17120-b)
z
Epi.
ad
rusticum
Narbonensem
.
.
Fiftly
the
Sacraments
that
are
for
the
vtility
of
the
people
ought
not
to
be
reserved
,
to
the
Bishop
,
because
it
may
often
fall
out
that
the
people
depart
without
this
benefit
,
which
they
might
easely
haue
had
at
home
.
Sixtly
,
we
haue
the
testimony
of
the
ancients
.
Hierome
[
a
](A17583-e17170-b)
a
Ibid.
saith
it
was
the
custom
in
the
orient
,
in
Ilyricum
,
in
Italy
,
in
Africa
,
and
in
all
places
in
the
Apostles
time
.
Ambrose
[
b
](A17583-e17220-b)
b
in
Ephes.
4
saith
Apud
Egiptum
Presbyteri
consignant
si
presens
non
sit
Episcopus
.
that
the
Presbyters
consigned
,
that
is
,
confirmed
in
Egipt
,
if
the
Bishop
was
not
present
.
Augustine
saith
the
like
[
c
](A17583-e17270-b)
c
Quest.
veteri
&
novi
●●stam.
101.
in
the
decretales
[
d
](A17583-e17290-b)
d
Lib.
1.
tit.
4.
cap.
4.
it
is
said
that
simple
Preists
at
Constantinople
according
to
the
custome
,
did
minister
the
Sacrament
of
confirmation
.
Turrianus
reporteth
that
the
Grecians
reproue
the
Latines
because
they
inhibit
Preists
to
anoint
the
foreheads
of
the
baptized
with
chrisme
,
as
Swarez
testified
in
the
place
aboue
cited
.
And
the
Councile
of
Florence
[
e
](A17583-e17370-b)
e
Sess.
25.
saith
Apud
Grecos
sacerdotes
non
Episcopi
chrismant
.
that
the
Preists
make
Chrisme
:
to
make
Chrisme
is
more
then
to
confirme
with
Chrisme
.
Hierom
[
f
](A17583-e17410-b)
f
Adversus
Lucifer
.
saith
,
If
the
holy
Ghost
should
come
downe
onely
at
the
prayer
of
the
Bishop
,
th●se
were
to
be
lamented
which
in
prisons
,
or
Castels
,
or
in
far
places
,
being
baptised
by
Preists
&
Deacons
,
die
before
the
Bishop
visit
them
.
The
Armenians
affirmed
that
it
was
lawfull
to
any
Preist
to
confirme
the
baptized
[
g
](A17583-e17450-b)
g
Armaehanus
de
question
.
Armanorum
.
lib.
11.
cap.
5.
If
Bishops
did
confirme
in
respect
of
their
Episcopall
,
and
not
their
Preistly
consecration
,
then
the
Pope
can
not
dispence
in
this
case
and
giue
a
simple
commission
to
that
effect
:
but
so
it
is
that
the
Pope
hath
dispensed
in
this
case
.
Gregory
excuseth
him self
to
Ianuarius
with
the
custome
of
his
owne
Kirk
for
discharging
the
Preists
in
the
I
le
of
Sardinnia
,
to
confirme
;
but
he
recalled
his
discharge
,
when
he
perceaved
that
offence
arose
thereupon
.
Rurall
Bishops
and
Abbots
did
sometime
confirm
,
if
we
speak
regularly
;
rurall
Bishops
and
Abbots
were
but
simple
Preists
.
Hooker
[
h
](A17583-e17520-b)
h
Eccles.
po●●
pag.
353.
confesseth
that
baptisme
and
confirmation
went
commonly
together
.
I
demand
then
if
the
Bishop
was
present
at
the
baptisme
of
every
one
within
his
diocesse
.
Our
opposits
are
forced
to
confesse
,
that
it
is
not
the
proper
and
essentiall
part
of
a
Bishops
office
,
but
it
was
given
them
for
honor
of
their
preisthood
,
according
to
the
saying
of
Hieromie
neither
was
this
universall
in
Hieromes
time
,
for
he
saith
Multis
in
locis
id
esse
tantum
factum
reperimus
ad
honorem
potiùs
sacerdotij
quam
ob
legis
necessitatem
.
In
many
places
,
not
all
places
it
was
so
[
i
](A17583-e17590-b)
i
Advers●●
Lucifer
.
their
honour
proved
prejudicall
to
the
will
of
the
Kirk
.
Balthasar
Lydius
saith
[
k
](A17583-e17620-b)
k
Notae
in
disp.
Taboritarum
.
p.
28.
it
was
untolerable
superstition
that
the
Priest
might
annoint
the
breist
and
the
shoulder
,
but
all
behoued
to
abstein
from
the
forhead
,
except
only
the
Bishop
.
Beda
[
l
](A17583-e17650-b)
l
in
psal.
26.
saith
Confirmatio
propter
arrogantiam
non
est
concessa
singulis
sacerdotibus
sicut
et
multa
alia
.
That
for
the
arrogancie
of
Bishops
,
confirmation
and
many
other
things
were
not
permitted
to
Preists
.
This
appropriation
of
confirmation
to
Bishops
hath
made
confirmation
that
is
my
Lord
Bishops
baptisme
,
to
be
preferred
to
the
Lords
baptisme
,
parents
must
bring
their
children
to
them
many
miles
,
as
if
the
holy
Ghost
could
no where
breath
but
from
their
fingers
.
they
will
scarce
once
in
three
yeare
goe
to
them
,
and
so
great
numbers
depart
this
life
without
confirmation
.
They
vilipend
in
their
deeds
,
that
which
they
magnifie
in
their
words
,
and
the
solemne
entrance
into
the
society
of
the
communicants
which
should
be
made
at
home
in
presence
of
their
owne
congregation
,
is
taken
away
with
their
Lordly
Bishoping
.
I
end
with
the
saying
of
Tindal
,
[
m
](A17583-e17710-b)
m
Obedience
pag.
152.
After
that
Bishops
had
left
preaching
then
sained
they
this
dumbe
ceremony
of
confirmation
,
to
haue
somewhat
at
the
leastway
whereby
they
might
reign
over
their
Diocese
.
They
reserved
unto
themselues
also
the
christning
of
bels
,
and
conjuring
,
or
hollowing
of
Churches
and
Churchyards
and
of
alters
and
superalters
,
and
hallowing
of
chalices
,
and
so
forth
whatsoeuer
is
of
honor
or
profite
,
which
confirmations
,
and
the
other
conjurations
also
,
they
haue
now
committed
to
their
suffragans
:
because
they
themselues
haue
no
leasure
to
minister
such
things
for
their
lusts
and
pleasures
and
abundance
of
all
things
,
and
for
the
cumbrance
that
they
haue
in
the
Kings
matters
and
busines
of
the
Realmes
.
One
keepeth
the
privie
seale
,
another
the
great
seale
,
the
third
is
confessor
that
is
to
say
a
privie
traytor
and
a
secret
Iudas
he
is
presedent
of
the
Prince
his
Councel
,
he
is
an
Embassadour
;
an
other
sort
of
the
Kings
secret
Counsell
.
Woe
is
unto
the
Realmes
,
where
they
are
of
the
Counsell
,
As
profitable
are
they
verily
unto
the
Realmes
with
their
Councill
,
as
the
woules
unto
the
sheep
,
or
the
foxes
unto
the
geese
,
thus
farre
.
Tindall
.
Of
the
Administration
of
the
Sacraments
in
priuate
places
IN
the
ninth
head
of
the
first
booke
of
discipline
,
it
was
thought
expedient
,
that
baptisme
be
ministred
vpon
the
ordinary
dayes
of
preaching
:
not
that
it
is
unlawfull
to
baptise
whensoeuer
the
word
is
preached
:
but
to
remoue
a
grosse
error
wherewith
many
are
deceived
,
thinking
that
children
be
damned
if
they
die
without
baptisme
,
and
to
make
the
people
hold
the
administration
of
the
Sacraments
in
greater
reverence
.
In
the
order
of
baptisme
set
dovn
before
the
Psalmes
in
metre
,
it
is
said
,
that
the
Sacraments
are
not
ordained
of
God
to
be
vsed
in
priuate
corners
,
as
charmes
or
sorceries
;
but
left
to
the
Congregation
and
necessarily
annexed
to
Gods
word
,
as
seales
of
the
same
.
In
the
Assembly
holden
at
Edinburgh
anno
.
1581.
in
October
,
it
was
ordained
that
the
sacraments
should
not
be
ministred
in
private
houses
,
but
solemnly
,
according
to
the
good
order
hitherto
observed
,
vnder
the
paine
of
deposition
,
In
the
confession
of
faith
the
cruell
judgement
against
infants
departing
without
the
sacrament
,
and
the
absolute
necessity
of
baptisme
are
damned
.
This
lawdable
order
hitherto
observed
,
was
altered
in
the
late
pretended
Assembly
holden
at
Perth
.
where
was
made
an
act
anent
the
administration
of
baptisme
in
priuate
houses
,
when
necessity
requireth
.
Item
,
an
act
anent
the
administration
,
and
giuing
of
the
holy
communion
in
private
houses
to
sick
and
infirme
persons
.
A
Sacrament
is
a
publick
action
,
to
be
performed
publickly
,
by
publick
ministers
:
neither
can
any
necessity
or
sufficient
cause
be
alledged
,
wherefore
any
sacred
and
publick
action
,
should
passe
in
priuate
:
Because
Gods
ordinance
is
to
vs
a
Supreame
law
and
necessity
,
which
we
ought
to
obey
rather
then
foster
popular
ignorance
and
infirmity
.
These
are
Tilenus
words
.
[
a
](A17583-e17810-b)
a
Syntag.
pars
.
2.
pag.
700.
The
Sacraments
were
appointed
,
not
onely
to
be
signes
and
seales
of
invisible
graces
,
bvt
also
to
be
testimonies
before
the
world
of
our
piety
and
thankfulnes
towards
God
,
and
badges
of
our
profession
,
distinguishing
true
Kirks
from
false
.
All
Sacraments
are
certain
kindes
of
protestations
of
our
faith
sayeth
Aquinas
.
[
b
](A17583-e17860-b)
b
part.
3.
quest.
7.
act.
5.
They
ought
therefore
to
be
conspicuous
and
publick
.
We
haue
spirituall
and
invisible
fellowship
and
communion
with
the
whole
Kirke
.
Outwardly
we
professe
the
same
faith
and
kind
of
worship
,
but
we
doe
not
communicate
with
the
whole
Kirk
in
the
publick
exercises
of
religion
and
ministration
of
the
Sacraments
,
except
only
mediatly
in
some
particular
congregation
.
Visible
communion
in
the
holy
things
of
God
,
is
the
end
of
our
vnion
and
consociation
with
a
particular
Kirke
.
That
which
we
may
not
attain
to
in
our
communion
with
the
whole
Kirke
militant
immediatly
?
we
do
it
mediatly
in
our
communion
with
a
particular
congregation
.
This
communion
ought
not
to
be
violate
.
The
minister
in
ministration
of
the
Sacraments
,
hath
not
the
only
and
cheife
interest
,
but
togither
with
the
minister
,
the
kirk
witnessing
,
consenting
,
approving
,
and
concurring
with
praier
and
thanksgiving
.
He
is
the
mouth
,
but
he
is
not
all
.
The
keies
of
the
sacraments
are
giuen
to
the
Kirke
,
howbeit
the
exercise
and
dispensation
of
them
bee
concredited
to
the
pastours
.
[
c
](A17583-e17920-b)
c
Chrysost.
lib.
3.
de
sacerdotio
.
All
other
actions
which
concerned
the
whole
Kirk
,
were
done
with
consent
,
and
in
presence
of
the
Kirke
:
as
elections
,
ordinations
,
excommunications
.
By
the
same
reason
ought
the
Sacraments
to
be
ministred
with
consent
,
and
in
presence
of
the
Kirk
,
seeing
they
are
workes
of
publick
nature
,
and
publick
fruit
belonging
to
all
.
Sacraments
ought
to
be
preserved
from
contempt
,
neglect
,
and
corruption
.
The
Sacraments
are
irreligiously
handled
,
when
they
are
ministred
in
private
places
:
The
Imperiall
constitution
in
Iustinian
[
d
](A17583-e17970-b)
d
Novel
.
57
dischargeth
that
holy
things
be
ministred
in
private
houses
.
Not
onely
are
the
Sacraments
ministred
irreligiously
in
priuate
,
brought
in
contempt
,
and
the
publik
vse
neglected
▪
but
also
hereticks
take
occasion
to
corrupt
the
pure
administration
of
the
Sacraments
by
these
privie
practises
,
The
Sacraments
are
not
tyed
to
the
materiall
Kirkes
made
of
dead
stones
,
but
the
Kirke
made
of
liuely
stones
.
If
therefore
the
congregation
bee
in
a
woode
,
a
house
,
or
a
Caue
,
the
Sacraments
may
bee
ministred
in
a
house
,
a
woode
or
a
caue
.
But
then
the
Sacraments
are
ministred
,
not
in
priuate
but
in
publick
because
they
are
ministred
in
the
sight
of
the
whole
Congregation
.
Christs
promise
to
be
in
the
midst
of
two
or
three
conuened
in
his
name
,
cannot
be
extended
to
the
administration
of
the
Sacraments
:
for
then
where
two
only
are
convened
,
the
communion
might
be
ministred
,
and
so
the
priuate
masse
defended
.
Christ
reasoneth
onely
from
the
lesse
to
the
more
.
If
he
will
heare
the
prayers
and
ratifie
the
censures
of
two
or
thre
,
farr
more
of
the
whole
Kirk
.
Baptisme
is
a
ceremonie
initiatory
of
our
entrance
into
the
bosome
of
some
visible
congregation
,
or
as
Caluine
sayeth
[
e
](A17583-e18040-b)
e
Epist.
185.
It
is
a
sacred
and
solmne
introduction
into
the
Kirke
of
God
,
and
is
a
testimony
of
our
heauenly
burgesship
,
vnto
the
which
those
are
written
vp
,
whom
he
adopteth
to
himselfe
,
It
ought
therefore
to
be
publick
.
Baptisme
is
a
signe
of
Christian
profession
before
the
world
;
it
is
called
therefore
the
stipulation
or
interrogation
of
a
good
conscience
.
1.
Peter
.
3.
it
ought
therefore
to
be
publick
.
The
Congregation
should
make
fruit
of
the
ministration
of
Baptisme
,
in
remembring
their
owne
baptisme
,
and
the
promises
made
in
baptisme
repeated
unto
them
:
it
ought
therefore
to
be
publick
,
seeing
the
comfort
and
benefite
in
some
respects
should
be
common
.
Not
only
the
parents
,
but
the
Kirk
presents
the
infant
before
God
and
concurreth
with
the
minister
in
prayer
for
the
saluation
of
the
infant
,
as
Tertullian
sayeth
,
vt
manu
facta
ambire
gratiam
pro
baptizando
possumus
.
It
ought
therefore
to
be
publick
.
Priuate
baptisme
hath
sprong
of
the
opinion
of
the
necessity
of
baptisme
,
and
doth
still
foster
the
same
damnable
opinion
.
In
the
ancient
Kirk
two
solemne
times
were
appointed
for
baptisme
,
to
wit
,
Pasche
and
Pentecost
,
whereby
many
died
without
baptisme
.
[
f
](A17583-e18150-b)
f
Socrat.
lib.
5.
cap.
21.
many
delayed
baptisme
till
their
latter
age
.
The
Clinicall
baptismes
,
that
is
baptismes
in
the
bed
were
not
of
that
accompt
that
publick
baptisme
had
.
When
the
opinion
of
the
necessity
of
priuate
baptisme
prevailed
,
then
followed
many
absurdities
,
the
defence
of
baptisme
by
women
,
baptisme
by
a
pagane
,
baptisme
with
puddly
water
,
and
disputation
whether
the
mother
should
be
baptized
for
the
safety
of
the
infant
in
the
mothers
belly
,
that
is
,
whether
they
should
be
renati
antequam
nati
,
get
the
sacrament
of
the
second
birth
,
before
they
get
the
first
birth
.
In
private
baptisme
the
doctrine
of
baptisme
is
omitted
,
for
hast
to
saue
the
soule
of
the
infant
,
as
is
thought
,
and
so
the
Sacrament
is
not
ministred
according
to
the
dignity
of
it
:
and
this
hath
bredd
a
negligent
and
carelesse
ministration
of
baptisme
in
publick
.
The
Trullian
Synod
[
g
](A17583-e18210-b)
g
Can.
59.
decreed
,
that
baptisme
Nullatenus
,
in
no
case
be
ministred
in
a
priuate
oratory
if
it
be
done
otherwise
,
let
the
Clergie-man
be
deposed
,
the
laikes
excommunicate
,
If
in
no
case
,
where
was
then
the
case
of
necessitie
?
Private
baptisme
hath
bred
a
new
kind
of
baptisme
,
that
is
,
a
baptisme
by
supposition
.
For
if
the
childe
baptized
in
private
convalesse
they
baptize
it
over
again
,
in
case
they
doubt
it
was
baptized
in
a
right
forme
,
saying
,
If
thou
be
not
baptized
,
N.
I
baptise
thee
in
the
name
of
the
Father
,
&c.
What
if
the
childe
was
already
baptized
?
is
not
the
publicke
baptisme
rebaptization
?
but
the
decree
of
Alexander
the
third
is
warrant
sufficient
for
this
conditionall
baptisme
.
Baptisme
was
solemne
in
the
primitiue
Kirk
,
as
we
may
read
of
Iohn
baptized
in
Iordan
,
and
Christs
Disciples
baptizing
,
and
the
new
Converts
in
the
Actes
:
some
were
not
baptized
in
any
visible
Kirke
,
because
they
had
not
the
occasion
,
as
the
Eunuch
,
and
the
Centurion
.
No
man
will
deny
but
in
the
infancy
of
a
Kirke
,
a
private
baptisme
may
be
tolerated
:
but
we
speak
of
a
Kirke
constituted
.
When
the
Kirk
of
God
was
in
families
,
no
wonder
that
circumcision
was
ministred
in
families
:
but
after
that
the
Kirke
was
constituted
among
Gods
people
,
the
ministration
of
circumcision
was
publick
,
and
is
at
this
day
ministred
in
the
Synagogue
,
where
a
Synagogue
is
to
be
had
.
The
Lord
appoynted
a
precise
day
for
circumcision
,
which
might
not
be
prevented
.
It
was
no
wonder
therefore
if
they
had
not
ever
opportunity
of
a
solemne
convention
.
There
is
no
precise
day
set
down
for
baptisme
.
The
mark
of
circumcision
howbeit
secret
,
was
permanent
,
and
easily
tried
,
baptisme
is
not
so
.
The
Kirk
therefore
ought
to
be
assured
of
the
baptisme
of
such
as
are
reputed
fellow-heires
with
whom
they
must
haue
the
communion
of
Saints
and
visible
communion
of
holy
exercises
.
As
any
particular
member
is
cut
off
from
their
fellowship
by
excommunication
with
consent
,
and
in
the
presence
of
the
Kirk
,
1.
Cor.
5
4.5
.
so
ought
every
particular
member
be
received
in
their
fel.
lowship
with
their
knowledge
and
consent
convened
together
.
The
Lords
Supper
ought
to
be
publicke
,
we
haue
a
spirituall
union
with
the
whole
Kirke
;
but
because
it
is
not
possible
to
celebrate
a
sacramentall
communion
with
the
whole
Kirk
militant
,
the
Lord
hath
appoynted
us
to
celebrate
a
sacramental
communion
with
some
particular
Kirke
.
We
that
are
many
,
are
one
bread
,
and
one
body
,
because
we
are
partakers
of
one
bread
,
1.
Cor.
10.17
.
We
cannot
then
be
one
body
sacramentally
,
except
wee
bee
partakers
of
one
bread
.
Other
feasts
may
be
private
in
private
houses
,
but
the
Lords
Supper
ought
to
be
publicke
,
1.
Cor.
11.12
.
When
yee
convene
to
eate
,
tarry
one
for
another
,
1.
Cor.
11.33
.
Synaxis
a
word
signifying
as
much
as
Synagogue
,
was
one
of
the
names
given
of
old
to
this
sacrament
.
This
sacrament
is
a
bond
of
loue
,
a
sinew
of
publick
assemblies
,
a
badge
of
our
publick
profession
.
The
Kirkes
interest
,
the
dignity
of
the
sacrament
,
and
other
generall
reasons
before
mentioned
,
may
be
applied
in
particular
to
this
sacrament
,
to
proue
that
the
ministration
thereof
ought
to
be
publicke
.
The
communion
was
sent
to
the
sicke
in
the
time
,
or
immediatly
after
the
action
in
Iustinus
Martyr
his
time
.
It
became
afterward
to
be
reserued
for
the
use
of
dying
persons
.
Augustine
who
misconstrued
Ioh.
3.5
.
for
the
necessity
of
baptisme
,
did
also
misconstrue
the
words
of
Iohn
6.
Except
a
man
eate
the
flesh
,
&c.
for
the
necessity
of
the
Eucharist
.
This
erroneous
opinion
of
the
necessity
of
the
Eucharist
,
made
the
ancients
to
giue
it
not
only
to
aged
persons
departing
this
life
for
their
Vi●ticum
,
that
is
,
their
voyage
uictuals
,
but
also
to
infants
and
babe●
,
and
that
for
the
space
of
six
hundred
yeares
:
yea
some
put
the
Eucharist
into
the
mouthes
of
the
dead
,
lest
they
should
want
their
voyage
victuall
.
Such
horrible
prophanations
of
the
holy
Sacrament
proceeded
of
this
opinion
of
necessity
:
and
yet
in
all
antiquity
we
read
not
that
the
communion
was
celebrated
at
the
sick
mans
bed
side
.
The
consecrated
bread
was
onely
sent
to
him
.
Clinicall
communions
haue
not
onely
bred
,
and
still
do
foster
the
opinion
of
absolute
necessity
,
but
also
of
opus
operatum
,
of
a
preposterous
confidence
in
the
last
voyage
victuall
,
of
coldnesse
in
the
publike
service
of
God
,
when
we
are
in
health
,
of
distrust
of
our
salvation
,
if
we
want
it
at
that
time
.
Calvin
sayth
,
[
h
](A17583-e18460-b)
h
Epist.
361
Difficillimum
est
hic
cavere
ne
alios
superstitio
,
alios
ambitio
&
vana
ostentatio
ad
petendum
sollicitet
.
They
say
the
sick
should
not
be
left
destitute
of
comfort
.
This
reason
ariseth
of
the
opinion
of
necessity
,
as
if
there
were
no
other
meanes
to
comfort
the
sick
,
,
or
as
if
the
comfort
of
the
publick
communion
indured
onely
for
the
present
time
,
and
not
for
the
time
to
come
.
There
is
a
faire
occasion
offered
,
Iam.
5.
of
private
communion
,
and
yet
there
is
no
mention
made
of
it
in
that
place
.
If
the
vow
,
and
desire
of
baptisme
may
supply
the
want
of
baptisme
,
then
may
also
the
vow
and
desire
of
the
Eucharist
doe
the
like
;
seeing
the
Rh●mists
[
i
](A17583-e18520-b)
i
On
Iohn
6.
sect.
8.
acknowledge
,
that
they
do
eate
the
flesh
and
drinke
the
bloud
of
Christ
,
which
ioyne
in
heart
,
and
desire
,
with
the
partakers
of
the
Sacrament
.
To
communicate
spiritually
and
mystically
,
is
necessary
,
but
not
sacramentally
,
when
it
cannot
be
done
conveniently
,
and
without
breach
of
order
.
Some
Diuines
condiscend
thus
farre
,
that
the
communion
may
be
sent
to
the
sick
in
the
time
of
the
publicke
action
.
But
Tilenus
sayth
,
[
k
](A17583-e18570-b)
k
Syntag.
part.
2.
pag.
722.
Whatsoever
necessity
be
pretended
,
scarce
any
sufficient
cause
can
be
rendred
,
wherefore
the
publicke
action
should
passe
in
private
,
because
the
ordinance
of
God
is
of
supreme
necessity
.
The
comforts
of
the
infirme
ministred
out
of
order
,
doth
rather
foster
the
publike
infirmity
of
the
Kirk
,
then
heale
the
private
infirmity
of
the
sicke
.