OF
THE
COMMUnicants
gesture
in
the
act
of
receaving
.
BY
the
second
head
of
the
first
book
of
discipline
,
drawn
up
in
the
first
year
of
publick
and
universal
reformation
,
wee
may
perceive
that
our
first
reformers
preferred
sitting
not
only
to
kneeling
,
but
also
to
standing
and
passing
by
,
because
they
approached
not
so
near
to
Christs
action
,
and
rested
upon
sitting
not
only
because
of
the
abuse
of
kneeling
in
former
times
,
as
is
alleadged
,
but
because
most
agreeable
to
the
patern
,
which
reason
serveth
for
all
times
:
Yea
Master
Knox
in
his
admonition
to
England
,
printed
anno
1554.
ranketh
kneeling
among
the
superstitious
orders
,
which
profane
Christs
true
religion
:
and
in
a
letter
directed
from
Deep
to
Mastresse
Anna
Lock
,
anno
1599.
he
calleth
the
crosse
in
Baptisme
:
and
this
kneeling
diabolicall
inventions
.
In
the
generall
assemblie
,
holden
anno
1562.
it
was
ordained
,
that
the
order
at
Geneva
,
that
is
,
of
the
English
Kirk
at
Geneva
,
where
Master
Knox
had
been
sometime
Minister
,
bee
observed
in
the
ministration
of
the
Sacraments
:
And
anno
1564.
Ministers
are
referred
to
the
order
set
down
before
the
Psalmes
in
Meeter
,
which
order
is
the
order
of
Geneva
,
mentioned
in
the
former
act
.
This
order
was
ratified
by
act
of
Parliament
,
anno
1567.
and
1572.
An
act
was
likewise
made
anno
1567.
that
in
times
coming
the
King
at
his
coronation
give
his
oath
to
maintain
the
true
religion
then
professed
,
and
in
speciall
the
due
&
right
ministration
of
the
Sacraments
then
receaved
.
This
act
was
ratified
anno
1581.
and
again
1592.
No
other
gesture
then
sitting
was
used
til
the
meeting
above
mentioned
.
Wee
are
then
to
defend
the
gesture
of
sitting
,
and
to
impugne
kneeling
in
the
act
of
receaving
.
Wee
have
the
example
of
Christ
and
his
Apostles
at
the
first
supper
,
to
warrant
communicants
to
sit
in
the
act
of
receaving
:
After
the
ordinarie
washing
of
their
hands
they
fate
down
to
the
first
course
of
the
paschall
supper
,
thereafter
they
rose
again
to
the
washing
of
their
feet
,
then
they
fate
down
again
to
the
second
course
of
the
paschall
supper
.
Now
while
they
were
eating
and
consequently
while
they
were
sitting
,
Christ
institute
the
Sacrament
of
the
supper
,
and
this
is
acknowledged
by
Baronius
the
Cardinall
,
in
his
annalls
,
an.
34.
num.
44.
The
Iesuit
Baradas
,
in
concord
.
Evangelist
.
tom
.
4.
lib.
2.
Ancient
and
modern
writers
,
popish
and
Protestant
have
receaved
this
collection
as
certain
truth
.
It
was
the
minde
of
the
whole
church
of
old
,
as
we
may
see
by
the
Ecclesiasticall
hymnes
,
where
Christ
is
brought
in
sitting
with
his
disciples
at
table
,
when
he
institute
the
Sacrament
.
Whereas
some
alleadge
that
Christ
and
the
Apostles
kneeled
:
I
answere
,
there
is
no
likelihood
at
all
:
Christ
fate
when
he
brake
bread
,
and
gave
thanks
at
Emaus
.
He
blessed
the
bread
when
hee
fate
with
the
multitude
which
hee
fed
with
five
loaves
and
two
fishes
.
Wee
never
reade
that
the
Iewes
kneeled
when
they
blessed
their
meat
.
Master
Paybodie
granteth
,
that
Christ
and
his
Apostles
used
that
same
gesture
in
blessing
and
giving
thanks
,
which
they
did
in
receaving
.
Bellarmine
acknowledgeth
that
they
were
sitting
at
table
,
when
Christ
said
unto
them
,
Drink
yee
all
of
this
.
We
may
gather
from
some
circumstances
and
the
forme
of
the
celebration
,
that
they
fate
for
they
could
not
stand
upon
beds
,
or
between
the
tables
and
the
beds
,
for
their
neerenesse
to
the
table
.
If
there
had
beene
a
change
from
sitting
,
which
was
the
ordinarie
gesture
at
the
paschall
supper
,
into
kneeling
a
gesture
of
adoration
at
the
Evangelicall
supper
,
some
of
the
Evangelists
would
have
made
mention
of
it
,
for
they
make
mention
of
other
changes
.
If
there
had
beene
such
a
change
,
then
kneeling
should
have
beene
institute
,
which
none
of
our
opposits
have
ever
maintained
:
for
to
what
end
should
the
change
have
beene
made
,
if
not
that
that
gesture
might
be
observed
afterward
.
Christ
spake
not
prayer
waies
to
the
apostles
,
and
the
elements
were
carried
from
hand
to
hand
,
and
divided
by
the
Apostles
among
themselves
,
which
is
not
compatible
with
kneeling
,
when
man
is
directing
worship
to
God
.
Wee
conclude
then
with
Master
Mouline
,
writing
on
the
Lords
supper
,
1
part
.
pag.
136.
that
the
apostles
continued
sitting
at
the
table
,
to
the
very
end
of
the
action
.
It
is
true
,
Christ
and
his
apostles
sitting
were
not
altogether
upright
as
ours
,
but
as
a
man
may
stand
upright
,
or
stand
leaning
,
so
he
may
sit
upright
,
or
sit
leaning
.
The
Hebrew
doctors
call
it
sitting
in
beds
:
the
English
translators
expresse
it
by
sitting
,
and
not
by
lying
.
Doctour
Mortoun
confesseth
it
was
a
kinde
of
sitting
gesture
.
Master
Paybodie
,
pag.
69.
protesteth
,
that
he
holdeth
the
gesture
of
sitting
at
the
Lords
table
in
it self
lawfull
and
commendable
.
What
a
madnesse
is
it
then
to
drive
poore
soules
from
a
sure
,
to
a
dangerous
and
doubtsome
way
?
The
example
of
Christ
and
his
disciples
sitting
at
the
first
supper
,
is
exemplarie
for
examples
in
setting
down
a
patern
,
serve
ordinarly
for
direction
in
times
to
come
,
if
there
be
not
some
singular
occasion
to
hinder
him
that
setteth
down
the
pattern
to
do
otherwise
.
Bishop
Mortoun
in
his
late
work
of
the
institution
of
the
Sacrament
,
sayeth
,
that
Christs
example
should
bee
a
rule
for
us
to
observe
,
except
in
some
circumstances
,
which
only
occasionaly
and
accidentally
happened
therein
:
and
therefore
taxeth
the
Iesuits
,
making
light
of
Christs
example
,
as
if
the
example
of
Christ
were
no
argument
of
proof
at
all
.
Mowline
in
his
heavenly
alarum
,
pag
56.
sayeth
,
Christ
and
his
apostles
sate
at
the
table
without
any
kind
of
adoration
,
and
that
the
first
institution
was
given
for
a
patern
;
whereunto
wee
ought
to
conform
.
Now
the
washing
of
the
disciples
feet
,
the
putting
off
,
and
on
of
Christs
upper
garment
were
ended
before
they
sate
down
to
the
second
course
of
the
paschall
supper
,
and
consequently
a
good
space
before
the
institution
of
the
last
supper
.
Time
and
place
are
commoun
circumstances
to
all
actions
.
The
particular
time
and
place
when
Christ
instituted
this
Sacrament
were
occasionall
.
They
might
not
eat
the
paschall
supper
but
at
evening
,
and
therefore
the
Evangelical
supper
,
which
was
to
succeed
to
it
,
behoved
to
bee
celebrate
that
night
,
seeing
Christs
suffering
was
so
neer
at
hand
.
They
behoved
to
eat
the
paschall
lamb
in
a
chamber
in
Ierusalem
,
and
consequently
the
supper
behooved
to
bee
instituted
in
a
chamber
,
after
the
paschall
supper
.
The
number
of
such
as
did
eat
the
paschall
lamb
,
behooved
to
consist
of
few
,
betwixt
ten
and
twentie
,
and
therefore
they
behooved
to
bee
so
few
that
night
at
the
institution
of
the
supper
.
Their
manner
and
kinde
of
sitting
was
a
form
observed
among
the
Iewes
at
their
commoun
feasts
,
and
at
the
paschall
supper
.
Put
the
case
that
they
stood
at
the
first
Passeover
in
Egypt
,
as
it
can
not
bee
prooved
,
it
were
then
extraordinarie
,
and
for
that
night
only
,
to
signifie
their
hastie
departure
out
of
Egypt
.
Sitting
was
the
ordinarie
gesture
used
at
all
religious
feasts
:
The
Heathnicks
sate
at
their
feasts
,
made
of
the
remainder
of
the
sacrifices
offered
to
their
idoles
,
Amos
2.1
Cor.
8.10
to
professe
their
communi●●
and
societie
with
their
idoll
,
or
fellowship
with
devils
,
as
the
Apostle
calleth
it
,
1
Cor.
10.20
.
Our
Lord
instituting
his
supper
to
bee
the
only
religious
feast
to
bee
used
in
the
Christian
kirk
,
observed
the
same
gesture
which
was
used
at
the
paschall
supper
,
and
other
religious
feasts
.
Christ
might
easily
have
changed
sitting
into
kneeling
,
and
very
commodiouslie
,
seeing
they
fate
upon
beds
,
yet
would
he
retain
the
same
gesture
which
they
used
at
the
paschall
supper
.
Time
and
place
are
meere
circumstances
,
and
the
particular
time
and
place
were
then
only
occasionall
:
But
the
gesture
is
more
then
a
meere
circumstance
,
as
Master
Paybodie
,
pag.
34.
confesseth
.
This
supper
was
institute
in
form
of
a
banquet
,
to
represent
not
only
our
spirituall
nuriture
,
but
also
our
societie
,
and
familiaritie
with
Christ
,
who
is
to
sup
&
feast
with
us
.
The
Polonian
Baroun
Ioannes
Alasco
maintaineth
further
,
that
our
sitting
,
eating
,
and
drinking
at
the
communion
table
,
is
a
figure
and
representation
of
our
sitting
at
the
heavenly
table
.
So
doth
Musculus
upon
Matthow
26
:
and
Aquinas
part.
3.
quest.
60.
make
the
Lords
supper
a
type
and
fore-shewing
sign
of
our
glory
to
come
.
Christ
himself
expresseth
our
peaceable
fruition
of
the
joyes
of
heaven
by
sitting
with
Abraham
,
Isaac
,
and
Iaakob
in
the
kingdome
of
Heaven
,
Matth.
8.11
.
and
by
Lazarus
resting
in
Abrahams
bosome
,
Luke
16.
that
is
,
sitting
at
the
heavenly
table
,
and
leaning
upon
Abrahams
bosome
,
after
the
same
manner
that
Iohn
lay
on
Christs
bosome
when
hee
fate
at
this
table
,
Iohn
16.
and
Christ
himself
at
the
institution
promised
to
his
Apostles
,
that
they
should
eat
and
drink
at
his
table
in
his
kingdome
,
and
sit
upon
twelve
thrones
,
Luke
22.30
.
Yea
,
this
Polonian
Baroun
affirmeth
,
that
they
have
slender
affection
to
the
glory
of
Christ
,
or
our
eternall
felicitie
,
that
would
abolish
out
of
the
kirk
that
image
of
our
eternall
felicitie
in
the
celestiall
glory
to
come
,
which
is
so
much
recommended
to
us
by
Christ
himselfe
,
by
the
symbole
of
sitting
at
a
banquet
,
to
the
unspeakable
comfort
of
all
the
faithfull
.
We
see
that
at
civill
banquets
,
the
time
,
the
place
,
the
number
of
persons
,
and
other
things
are
variable
,
but
no
other
gesture
hath
beene
used
but
sitting
,
after
one
form
or
other
,
according
to
the
custome
of
the
nation
.
Even
when
men
are
invited
by
a
king
to
a
feast
,
they
are
honoured
with
sitting
,
in
token
of
his
familiar
intertainment
.
It
appeareth
by
the
practise
of
the
Apostolicall
kirks
,
observing
still
this
gesture
,
albeit
other
circumstances
of
time
and
place
,
and
other
things
which
fell
foorth
occasionally
at
the
first
supper
were
not
regarded
,
that
the
gesture
of
sitting
is
still
to
be
retained
.
Christ
himself
,
Luke
24
,
30.
sitting
at
table
in
Emaus
,
tooke
bread
,
blessed
it
,
and
brake
it
.
This
place
is
interpreted
by
sundrie
ancients
and
modern
writers
of
the
ministration
of
the
Sacrament
:
And
Master
Paybodie
himself
,
pag.
86.
is
of
that
same
judgement
.
The
apostle
,
1
Cor.
11.
maketh
not
mention
of
sitting
,
because
he
presupposed
a
lawfull
Minister
,
a
table
,
and
sitting
at
the
table
,
and
rehearseth
only
Christs
actions
and
his
words
,
uttered
to
communicants
sitting
at
the
table
.
Nor
yet
all
his
actions
,
and
his
words
,
as
giving
of
the
bread
,
blessing
of
the
cup
,
either
severally
or
conjunctly
with
the
bread
,
and
the
precept
to
drink
all
of
it
:
His
chief
purpose
was
to
correct
the
abuse
of
the
Corinthians
,
for
not
staying
upon
other
:
for
the
Lord
that
night
hee
was
betrayed
,
said
to
all
his
disciples
conveened
together
,
Take
yee
,
eat
,
yee
,
&c.
The
love-feasts
and
the
Lords
supper
went
together
,
the
love-feasts
in
these
times
preceeding
,
and
the
Lords
supper
immedialy
following
.
Doctor
Bilson
in
his
book
of
obedience
,
pag.
653.
sayeth
,
that
whether
they
went
before
or
after
,
they
could
not
divide
themselves
each
from
other
,
but
they
must
offer
the
same
abuse
,
and
disdain
of
the
poor
at
the
Lords
supper
,
which
was
ministred
to
them
as
they
sate
at
their
tables
,
immediatly
before
or
after
their
usuall
or
corporall
refreshings
.
Master
Paybodie
pag
,
86
,
and
94.
thinketh
,
that
together
with
the
institution
itself
,
after
supper
were
grounded
the
love-feasts
,
by
continued
occasion
,
whereof
his
disciples
might
possibly
for
a
time
use
sitting
in
the
very
act
of
receaving
.
Doctor
Downam
in
his
second
sermon
,
pag.
61.
confesseth
sitting
to
receave
the
Sacrament
,
to
have
been
used
in
the
kirk
in
the
apostles
times
.
Sitting
in
the
act
of
receaving
was
continued
at
sometimes
in
the
Christian
kirk
,
even
to
our
times
.
Mornaeus
in
his
first
book
of
the
masse
,
1
cap.
and
5
reporteth
,
that
the
Monks
of
St.
Bennets
order
communicate
sitting
,
for
three
dayes
before
Easter
.
Bullinger
in
his
book
de
origine
errorum
,
pag.
46
reporteth
,
that
not
only
in
their
monastries
,
but
also
in
cathedrall
kirks
they
communicate
sitting
upon
that
day
.
Now
it
was
the
custome
of
old
,
not
only
for
the
Monks
,
but
also
other
Christians
to
communicat
upon
this
day
,
and
no
doubt
after
the
same
form
.
The
two
thousand
souldiours
who
were
reconcealed
to
the
Emperour
Mauritius
,
about
the
year
1590.
by
the
travell
of
Gregorius
bishop
of
Antioch
,
receaved
the
Sacrament
sitting
upon
the
ground
,
as
Euagrius
reporteth
,
lib.
6.
cap
13.
Doctor
Lindesay
in
his
defence
,
pag.
53
,
54.
alleadgeth
the
like
done
by
the
Scottish
armie
at
Bonnokburn
,
in
the
dayes
of
King
Robert
Bruce
.
Socrates
in
his
historie
,
lib.
5.
cap.
23.
reporteth
of
the
Egyptians
,
who
dwelt
near
to
Alexandria
,
and
the
inhabitants
of
Thebais
communicated
in
the
evening
,
after
they
had
refreshed
themselves
with
commoun
meats
upon
other
dayes
also
:
it
is
likely
then
they
also
sate
.
Alexander
de
Hales
in
the
second
part
of
his
tractat
.
concerning
the
masse
,
sayeth
,
the
Pope
communicateth
sitting
,
in
rememberance
that
the
Apostles
at
the
Lords
supper
communicated
sitting
.
The
Waldenses
,
who
are
justly
called
the
pure
seed
of
the
ancient
kirk
,
and
have
continued
since
the
dayes
of
Pope
Sylvester
,
or
as
some
thought
,
from
the
dayes
of
the
Apostles
,
sayeth
Rainerius
the
inquisitour
,
&
their
enemie
,
celebrated
the
communion
sitting
,
See
Master
Fox
first
volumn
,
pag.
209
edict
.
1610.
and
their
apologie
against
one
Doctour
Augustine
,
which
is
extant
in
Lydii
Waldensia
.
Luther
exponing
the
epistle
upon
Saint
Stevins
day
;
sayeth
,
Christ
so
instituted
the
Sacrament
,
that
in
it
we
should
sit
at
the
Sacrament
:
but
all
things
are
changed
,
and
idle
ordinances
of
men
are
come
in
place
of
divine
ordinances
.
Zuinglius
in
expositione
sidei
Christianae
,
setting
down
the
form
of
celebration
used
at
Berne
,
Zurick
,
Basile
,
and
other
neighbour
townes
,
reporteth
,
that
they
communicated
sitting
.
The
kirks
of
strangers
at
London
,
in
Alascoes
time
communicated
sitting
:
so
do
other
kirks
in
the
Low-countries
,
even
to
this
day
.
In
Pol
,
such
as
adhered
to
the
confession
of
Helvetia
communicated
sitting
,
as
we
may
see
in
consensus
Poloniae
.
By
the
gesture
of
standing
is
pretended
more
reverence
,
and
thereby
the
gesture
of
sitting
is
indirectly
taxed
▪
and
that
lively
representation
of
our
familiar
societie
with
Christ
taken
away
,
seeing
it
is
not
the
usuall
and
ordinarie
gesture
at
civill
feasts
.
As
for
kneeling
in
the
act
of
receaving
:
First
wee
have
not
a
warrant
from
the
example
of
Christ
and
his
Apostles
,
or
the
practises
of
the
Apostolick
kirks
after
,
and
therefore
they
who
receave
adoration
,
they
are
secure
,
they
have
the
example
of
the
Apostles
,
whom
wee
read
not
to
have
adored
prostrate
,
but
as
they
were
sitting
,
they
receaved
,
and
did
eat
:
They
have
the
practise
of
the
Apostolicall
kirks
,
where
it
is
declared
,
that
the
faithfull
did
communicate
,
not
in
adoration
,
but
in
breaking
of
bread
,
sayeth
Calvin
,
Institut.
lib.
4.
cap.
37.
sect.
33.
Beza
in
his
dispute
against
Iodocus
Harchius
,
So
like
,
as
when
the
Lord
truely
to
bee
adored
as
God
and
man
,
at
table
did
institute
this
holy
supper
,
that
the
Disciples
arose
,
to
the
end
that
falling
upon
their
knees
,
they
might
receave
that
bread
and
wine
out
of
his
hand
.
And
so
like
as
the
Apostles
were
ignorant
,
how
to
deliver
to
the
kirks
the
manner
how
to
celebrate
these
holy
mysteries
,
it
is
known
well
enough
that
the
love-feasts
could
hardly
or
scarce
at
all
admit
geniculation
.
The
Waldenses
in
the
apologie
above-mentioned
,
say
,
that
Christ
gave
the
Sacrament
to
his
Disciples
,
and
his
successours
for
a
long
time
made
no
reverence
,
meaning
adoration
.
This
holy
action
is
denominate
the
LORDS
table
,
and
the
Lords
Supper
:
The
use
of
a
table
is
not
only
to
set
meat
on
it
,
but
also
for
the
guests
,
or
persons
invited
to
sit
at
,
and
about
it
,
and
to
partake
of
the
meat
set
upon
the
table
.
Wee
require
not
of
necessitie
an
artificiall
table
of
tymber
:
a
Bul-hyde
,
or
a
plot
of
ground
may
serve
in
time
of
necessitie
,
and
answereth
analogically
to
a
standing
table
,
as
the
plot
of
ground
did
,
whereabout
the
multitude
sate
in
rowes
,
by
fifties
and
fifties
,
Mark
.
6.
Neither
do
wee
stand
upon
the
fashion
,
whether
it
bee
long
or
round
;
but
wee
require
that
the
Communicants
alwayes
sit
table-wayes
,
so
that
they
may
observe
the
form
of
a
feast
or
banquet
:
For
in
that
this
holy
action
is
called
a
supper
,
it
is
imported
,
that
it
was
celebrate
in
the
forme
of
a
feast
or
banquet
,
as
Piscator
observeth
in
his
observations
upon
Matth.
26.
Wee
do
not
require
all
the
formes
used
at
commoun
feasts
,
but
these
which
Christ
the
institutour
,
and
Master
of
the
feast
thought
sufficient
.
Kneeling
is
not
a
gesture
sutable
with
the
forme
of
a
banquet
,
or
use
of
a
supper
table
.
The
termes
,
supper
,
and
table
of
the
Lord
,
very
familiar
with
the
Apostle
Paul
,
seeme
to
require
sitting
rather
then
standing
,
kneeling
,
or
passing
by
,
sayeth
Alasco
.
Kneling
is
not
a
gesture
which
hath
beene
used
at
feasts
or
banquets
,
but
rather
a
gesture
of
supplicants
.
Plessie
in
his
fourth
book
of
Eucharist
sayeth
,
that
of
old
this
holy
Supper
was
celebrated
in
the
forme
of
a
banquet
,
whereat
they
did
sit
,
a
footestep
whereof
remaineth
among
the
Benedictines
.
If
these
termes
,
the
Table
of
the
LORD
,
the
Supper
of
the
LORD
,
and
breaking
of
bread
had
beene
retained
,
and
other
new
names
not
invented
,
as
Sacrament
Eucharist
,
then
might
easilie
have
been
perceaved
how
harsh
it
were
to
use
these
phrases
,
They
brake
bread
together
kneeling
,
they
compassed
the
table
of
the
LORD
kneeling
,
they
celebrate
the
Supper
of
the
LORD
kneeling
,
which
seemeth
not
so
harsh
,
when
wee
say
,
they
receaved
the
Sacrament
or
Eucharist
kneeling
.
Therefore
the
ancient
Doctours
,
sayeth
Mowline
on
the
LORDS
Supper
,
part.
1.
pag.
8.
had
done
better
,
if
they
had
hold
themselves
to
the
tearmes
expressed
in
Gods
word
,
&c.
The
distribution
of
the
elements
by
the
communicants
amongst
themselves
admitteth
not
kneeling
in
the
act
of
receaving
.
Can
the
communicant
bee
both
adoring
GOD
upon
his
knees
,
and
at
the
verie
instant
bee
reaching
the
elements
to
his
brother
likewise
kneeling
and
adoringe
.
Yee
have
heard
out
of
Calvin
before
,
that
the
faithfull
in
the
Apostolical
times
did
not
communicate
with
adoration
,
but
breaking
of
bread
,
as
if
adoration
and
breaking
of
bread
could
not
consist
together
:
But
so
it
is
that
the
Communicants
ought
to
distribute
,
and
reach
the
elements
to
other
.
Christ
reaching
the
cup
to
his
Disciples
,
commandeth
them
to
divide
it
among
themselves
,
Luke
22.17
.
This
cup
which
hee
commanded
them
to
divide
,
was
the
Evangelicall
cup
,
or
,
which
is
all
one
,
the
last
paschall
cup
changed
into
the
Evangelicall
.
Luke
applieth
Christs
protestation
,
that
he
will
drink
no
more
of
the
fruit
of
the
wine
,
&c.
to
the
cup
which
hee
commanded
them
to
divide
amongst
themselves
:
but
that
protestation
is
applied
to
the
com●●●on
cup
by
Matth.
and
Mark
who
make
mention
only
of
this
cup
,
in
the
verses
immediatly
preceeding
the
protestation
.
If
Christ
was
to
drink
incontinent
after
this
protestation
of
the
com●●●n
cup
,
how
could
hee
protest
,
that
hee
would
drink
no
more
of
the
fruit
of
the
wine●
When
the
Schoolemen
would
prove
,
that
wine
was
one
of
the
elements
at
the
Evangelicall
supper
,
they
can
not
finde
a
proof
in
all
the
Evangelists
,
but
in
this
protestation
.
Christ
in
this
protestation
alludeth
to
the
canon
or
custome
of
the
Iewes
,
forbidding
to
taste
any
thing
after
the
last
cup
,
which
was
called
the
cup
of
praise
.
Now
the
last
cup
was
the
Evangelicall
or
communion
cup
,
or
the
last
paschall
cup
,
changed
it
into
the
Evangelicall
.
Further
Christ
gave
thanks
when
he
took
the
cup
in
his
hand
,
which
he
commanded
them
to
divide
:
and
therefore
Luke
maketh
no
mention
of
this
thanksgiving
,
when
hee
maketh
mention
of
the
cup
the
second
time
,
because
hee
had
made
mention
of
it
before
.
Luke
then
by
way
of
anticipation
bringeth
in
Christ
,
protesting
in
the
17.
verse
,
that
the
protestation
of
not
drinking
more
,
may
bee
joined
with
the
protestation
of
not
eating
more
,
preceeding
in
the
16.
verse
:
therefore
when
hee
cometh
to
the
order
of
the
institution
,
verse
20.
he
omitteth
the
protestation
and
thanksgiving
,
which
are
recorded
by
other
Evangelists
,
because
hee
made
mention
before
of
them
,
verse
17.
and
18.
This
anticipation
,
or
inversion
of
order
in
the
Evangelist
Luke
was
observed
by
Augustine
,
and
Euthymius
,
Ba●adius
,
and
Suarez
,
Iesuits
.
Mewshius
observeth
other
inversions
in
the
same
chapter
.
Christ
gave
●ot
the
cuppe
to
every
one
out
of
his
hand
,
which
had
been
sufficient
for
dividing
of
it
,
●f
no
further
had
beene
intended
.
To
drinke
of
one
cuppe
representeth
fellowship
in
one
commoun
benefite
,
but
not
that
communication
of
mutuall
love
and
amitie
which
is
represented
by
reaching
the
same
cup
to
other
The
guests
at
ci●ill
banquets
of
old
,
intertaining
other
courteously
,
reached
a
cup
of
wine
to
other
,
which
cup
they
called
philotesia
,
metonimically
,
because
it
was
a
symbole
of
love
or
friendship
,
which
name
any
man
may
justly
impose
upon
the
cup
of
the
holy
supper
of
the
Lord
,
sayeth
Seuekius
antiquitarum
convivialium
,
lib.
3.
cap.
10.
If
there
were
no
more
but
reaching
the
cup
from
one
to
another
,
it
were
sufficient
to
exclude
kneeling
:
for
what
reason
were
it
to
kneel
at
the
receaving
of
the
bread
,
and
not
at
the
receaving
of
the
cup
?
Were
it
not
also
absurd
to
see
the
communicants
reaching
the
cup
to
other
,
and
the
Minister
to
walk
along
to
give
every
one
the
bread
?
Analogie
requireth
that
the
bread
should
bee
distributed
among
the
communicants
as
well
as
the
wine
.
Christ
said
in
the
plurall
number
,
Take
yee
,
eat
yee
,
as
well
as
drink
yee
,
divide
yee
,
and
nor
take
thou
,
eat
thou
:
therefore
not
only
Piscator
,
Tessanus
,
and
Hospinian
,
but
also
Estius
a
popish
writer
,
upon
the
1
Cor.
10.16
.
gather
,
that
they
divide
the
bread
as
well
as
the
cup.
Beza
sayeth
,
that
the
manner
of
their
sitting
could
not
permit
Christ
to
give
every
one
the
bread
.
Mouline
on
the
Lords
supper
,
2
part
.
pag.
97.
maintaineth
,
that
Christ
could
not
deliver
the
bread
to
every
one
of
the
disciples
hands
,
especially
considering
that
the
parties
lying
half
along
upon
beds
at
the
table
,
tooke
up
more
rowme
then
they
do
now
adayes
.
This
distribution
of
the
bread
,
as
well
as
of
the
cup
is
confirmed
by
the
custome
observed
afterward
.
Master
Paybodie
,
pag.
92.101
,
104.
acknowledgeth
,
that
the
Communicants
at
the
first
supper
did
communicate
the
bread
and
cup
one
with
another
:
as
also
in
the
Apostles
times
,
pag.
95.
Bullinger
in
the
place
above
cited
,
reporteth
,
that
in
the
Monastries
of
S.
Bennets
order
,
&c
cathedrall
kirks
they
communicated
upon
Maunday-thursday
,
panem
azymum
frangentes
,
&
calicem
invicem
propinantes
,
&
in
tatum
vetexis
coenae
vestigium
preferentes
;
that
is
,
breaking
unleavened
bread
,
and
reaching
the
cup
to
other
.
This
was
a
footstep
of
the
order
observed
universally
before
upon
the
anniversarie
day
,
called
the
day
of
the
Lords
supper
,
which
is
now
called
Maunday-thursday
.
Frier
Rainerius
reporteth
,
that
the
Waldenses
participate
mutually
,
as
was
done
at
Christs
supper
.
Bullinger
in
his
6.
decad
,
sermon
9.
that
the
supper
of
the
Lord
is
then
rightly
celebrated
,
when
the
communicants
distribute
the
bread
and
the
cup
among
themselves
.
Gualter
homil.
118.
in
Marcum
,
setting
down
the
best
form
of
celebration
,
requireth
,
that
they
break
the
bread
to
other
,
and
distribute
the
cup.
Tindall
in
his
tractat
upon
the
Lords
supper
,
requireth
,
that
every
man
reach
,
and
break
to
his
neighbour
.
The
latter
confession
of
Helvetia
,
which
is
approved
by
many
reformed
kirks
,
and
by
our
owne
,
recommendeth
this
breaking
of
bread
.
The
Lords
supper
was
denominate
breaking
of
bread
,
from
that
rite
or
ceremonie
of
the
breaking
of
the
bread
,
Acts.
2.
it
is
said
,
the
disciples
continued
in
breaking
of
bread
,
and
Acts.
20
,
that
the
disciples
conveened
to
break
bread
,
which
is
clearer
then
the
former
speach
,
and
importeth
,
that
the
disciples
,
or
the
faithfull
themselves
brake
bread
.
Estius
,
a
popish
professour
in
Doway
,
writing
upon
1
Cor.
10.16
.
sayeth
,
that
in
the
primitive
kirk
they
had
the
breaking
of
bread
,
which
was
first
done
by
the
Presbyteri●●
and
deacons
,
and
after
them
in
smaller
pieces
,
by
the
faithfull
to
whom
it
was
given
,
that
they
might
distribute
the
same
among
themselves
.
The
Apostle
1
Cor.
10.16
.
sayeth
,
The
bread
which
we
break
,
is
not
the
communion
of
the
body
of
Christ
?
that
is
,
the
bread
we
break
,
distribute
,
and
eat
:
For
the
breaking
alone
by
the
Minister
is
not
the
communion
of
the
body
of
Christ
.
The
Apostle
rehearsing
the
words
of
the
institution
,
sayeth
not
,
Take
thou
,
eat
thou
,
but
in
the
plurall
number
,
take
yee
,
eat
yee
:
Yea
,
Durandus
Rational
.
lib.
4.
cap.
1.
sayeth
,
that
the
apostles
celebrated
as
Christ
did
.
The
breaking
of
the
bread
serveth
for
two
uses
:
first
,
for
the
representation
of
Christs
sufferings
;
as
also
the
pouring
of
the
wine
represented
mystically
the
effusion
of
his
blood
.
Bullinger
sayeth
,
decad.
5.
serm.
7.
Wee
break
the
bread
of
the
Lord
with
our
own
hands
,
for
we
our selves
are
to
bee
blamed
,
that
hee
was
bruised
:
our
sins
wounded
him
,
wee
crucified
him
,
and
wee
believe
,
that
not
only
hee
suffered
for
others
,
but
specially
for
our selves
.
Gualtor
in
his
homil.
295.
on
Matthew
,
sayeth
,
That
every
one
when
they
break
the
bread
,
acknowledgeth
themselves
to
be
the
authours
of
his
death
and
passion
.
The
other
use
is
for
distribution
,
and
reaching
to
other
,
to
testifie
mutuall
love
and
amitie
.
If
two
should
drink
out
of
one
cup
,
and
yet
not
teach
to
other
,
it
might
well
be
thought
there
were
no
great
kindnesse
betweene
them
.
To
divide
the
bread
,
and
to
eat
together
,
in
token
of
love
and
benevolence
,
was
a
custome
observed
in
the
orientall
countries
,
and
yet
still
in
sundrie
countries
of
the
West
.
Serranius
in
Iosuam
,
cap.
9.
Of
this
use
the
reader
may
finde
more
in
Bullinger
,
Decad.
5.
and
Gualter
118.
in
Marcum
.
Zuinglius
in
his
exposition
of
the
Christian
faith
,
reporteth
that
some
sitting
together
casuallie
,
and
participating
after
this
manner
,
were
reconcealed
,
who
before
had
beene
at
variance
,
and
that
this
fell
foorth
often
.
If
none
must
give
the
sacramentall
bread
but
the
Minister
,
because
hee
acteth
the
person
of
Christ
who
gave
his
own
bodie
,
by
the
same
reason
they
may
not
reach
the
cup
to
other
,
as
the
Apostles
did
at
the
first
supper
,
where
they
represented
the
faithfull
,
and
communicated
not
as
Pastours
,
but
as
disciples
,
as
guests
,
as
other
Christians
,
as
all
our
divines
hold
:
and
among
the
rest
,
Musculus
cited
by
Doctour
Lindesay
,
pag.
59.
This
Doctour
confesseth
the
cup
may
bee
reached
from
one
to
another
,
the
Minister
still
acting
CHRISTS
person
in
his
own
place
,
pag.
61.62
.
If
none
but
the
Minister
must
give
the
elements
,
because
hee
representeth
Christs
,
person
,
then
might
not
the
Deacon
in
the
ancient
kirk
do
it
,
because
hee
represented
not
Christs
person
.
Vasquez
confesseth
,
that
it
is
not
forbidden
by
divine
law
,
that
the
Sacrament
bee
ministred
,
or
carried
by
a
lay
man
,
and
applied
to
the
hand
of
another
Communicant
,
but
by
humane
law
.
I
would
ask
when
the
Minister
cometh
from
his
own
place
,
and
goeth
along
to
deliver
the
elements
,
how
doeth
hee
act
the
person
of
Christ
,
the
Master
of
the
feast
?
There
can
bee
no
other
reason
of
this
guise
,
but
to
nourish
a
superstitious
conceat
,
that
it
is
holier
to
receave
it
out
of
the
hand
of
the
Minister
,
who
perhaps
is
a
Iudas
,
then
out
of
the
hand
of
a
faithfull
brother
,
as
if
his
hand
profained
or
polluted
it
.
Are
not
the
peoples
hands
as
holy
as
the
Ministers
,
sayeth
Master
Paybodie
,
pag.
313.
Superstition
increasing
at
last
,
the
communicants
might
not
take
the
Sacrament
in
their
own
hand
,
to
put
it
in
their
mouth
,
but
it
behooved
the
Priest
to
put
it
in
their
mouth
:
Such
superstitious
conceats
condemne
Christ
and
his
Apostles
,
and
the
godly
,
who
in
their
time
distribute
to
other
,
and
deprive
of
the
profitable
uses
of
fraction
,
or
breaking
of
bread
.
Neither
is
the
representation
or
form
of
a
feast
or
banquet
observed
:
it
is
rather
like
a
dole
of
meat
then
a
supper
.
Further
,
this
giving
of
the
elements
to
every
one
severally
,
bringeth
in
confusion
of
actions
,
and
private
communions
in
the
publick
assembly
.
For
while
the
Ministers
are
giving
the
elements
to
every
one
,
the
people
is
in
the
meane
time
exercised
in
hearing
the
word
red
,
or
singing
Psalmes
,
and
heare
not
what
the
Minister
sayeth
to
the
Communicants
,
nor
do
the
Communicants
understand
what
is
read
,
or
sung
in
publick
.
Yea
,
sometimes
two
Ministers
will
bee
speaking
at
once
to
sundrie
communicants
:
so
the
communicants
communicate
apart
,
and
might
as
well
go
aside
,
or
to
an
I
le
of
the
kirk
to
communicate
,
yea
,
and
far
better
.
The
exercise
is
dead
and
cold
,
and
they
are
forced
to
reading
and
singing
in
the
mean
time
,
to
drive
away
tediousnesse
,
and
so
bring
in
confusion
of
actions
.
If
Christ
spake
in
the
plurall
number
,
Take
yee
,
eat
yee
,
when
the
communicants
were
so
few
,
what
would
he
have
done
if
there
had
beene
a
great
multitude
present
?
If
the
distribution
of
the
communicants
had
beene
observed
by
the
ancients
constantly
,
and
at
all
times
,
as
sometimes
it
was
,
kneeling
had
not
entered
in
the
kirk
,
the
words
outered
by
Christ
at
the
deliverie
of
the
elements
had
not
beene
changed
,
confusion
of
actions
,
and
a
private
forme
of
communicating
had
not
taken
place
,
and
the
forme
of
a
feast
had
beene
preserved
.
Therefore
suppose
the
distributing
by
the
communicants
were
not
recommended
to
us
,
nor
had
any
other
profitable
use
,
but
that
it
is
a
bar
to
hold
out
so
many
corruptions
,
let
us
stand
for
distribution
.
Our
Lord
was
wise
,
and
could
devise
the
best
form
:
Who
can
devise
a
better
,
sayeth
Bullinger
,
decad.
5.
serm.
9.
then
the
Son
of
God
himself
?
the
supreme
high
Priest
of
his
kirk
:
Yea
Bellarmine
sayeth
,
de
Eucharist
.
lib.
4.
cap.
7.
that
it
can
not
bee
doubted
,
but
that
is
better
,
&
to
be
done
which
Christ
did
.
Kneeling
in
the
act
of
receaving
the
sacramentall
elements
is
scandalous
,
and
therefore
to
bee
avoided
.
The
papist
is
confirmed
in
his
vile
idolatrie
,
by
our
conforming
with
him
in
that
gesture
.
Do
they
not
vaunt
,
that
wee
are
coming
home
to
them
?
The
Ministers
of
Edinburgh
in
the
instructions
given
to
Master
William
Levingstoun
,
subscrived
also
by
them
,
when
he
was
sent
up
to
Court
,
have
these
words
,
The
Papists
seeing
us
in
that
gesture
having
some
externall
symbolizing
with
them
,
are
therby
confirmed
in
their
errour
,
as
though
that
our
practise
were
an
approaching
to
them
,
and
an
ingrease
to
their
idolatrie
and
bread-worship
.
Now
we
ought
not
to
keep
conformitie
in
the
worship
of
God
with
idolaters
in
things
otherwise
lawfull
,
if
they
bee
not
of
necessarie
use
,
and
have
beene
abused
.
The
Lord
took
this
course
with
his
own
people
of
old
,
hee
forbade
them
to
round
the
corners
of
their
heads
,
or
marre
the
corners
of
their
beard
,
or
weare
linsey-woolsey
,
or
sow
their
field
with
mingled
sead
,
or
plant
any
groaves
of
trees
neare
the
altar
of
the
Lord
,
that
they
might
bee
unlike
the
Gentiles
.
The
Priests
were
forbidden
to
make
their
heads
bald
,
or
shave
off
the
corner
of
their
beard
for
the
same
cause
.
The
ancients
for
the
like
reason
rejected
many
customes
of
Ethnicks
,
Iewes
,
and
hereticks
,
but
were
not
constant
in
this
course
.
As
for
the
sun
,
the
moon
,
the
stars
,
and
other
creatures
,
howbeit
they
have
been
abused
,
and
adored
,
yet
because
they
are
Gods
creatures
,
and
of
necessarie
use
,
they
are
still
to
bee
used
.
Gold
,
silver
,
temples
are
profitable
helps
unto
the
necessitie
of
mans
life
.
The
gold
,
the
brasse
,
and
iron
of
Iericho
taken
into
the
Lords
treasurie
,
were
the
civill
goods
of
idolaters
,
and
had
no
state
in
their
idolatrous
worship
,
as
this
kneeling
hath
.
Wee
should
shun
conformitie
with
papists
in
speciall
,
because
the
pope
their
head
is
the
great
Antichrist
:
and
we
are
more
troubled
with
rites
,
abused
and
polluted
by
him
,
then
by
any
other
:
We
dwell
nearer
to
papists
then
to
any
other
idolaters
,
&
they
dwell
or
converse
among
us
.
The
equitie
of
this
direction
for
not
conforming
with
idolaters
,
appeareth
,
first
,
in
that
wee
show
not
as
we
ought
our
hatred
and
detestation
of
idolatrie
,
when
wee
retain
any
monument
or
memoriall
of
it
.
The
brasen
serpent
it self
a
monument
of
Gods
mercie
,
and
benefite
received
700
year
before
,
was
broken
by
Ezekias
in
pieces
when
it
began
to
be
abused
and
polluted
with
idolatrie
:
far
more
ought
the
monument
and
memoriall
of
idols
or
idolatrie
bee
abolished
.
It
is
true
,
kneeling
of
it self
is
not
a
humane
invention
,
but
in
some
kinds
〈◊〉
may
be
lawfully
used
,
as
in
prayer
:
but
kneeling
in
the
act
of
receiving
the
sacramentall
elements
was
never
Gods
ordinance
,
and
therefore
ought
to
bee
forborn
,
seeing
in
that
act
it
hath
beene
abused
to
the
vilest
idolatrie
that
ever
was
,
to
the
worshipping
a
piece
bread
,
which
the
worshipper
esteemed
to
bee
his
god
.
To
retain
it
therefore
is
to
retain
a
memoriall
or
monument
of
that
vile
idolatrie
,
because
wee
use
that
same
gesture
in
that
same
very
act
,
and
without
necessitie
.
Next
,
in
conforming
with
idolaters
,
we
keep
a
stumbling
block
in
the
kirk
,
and
both
hardeneth
the
idolater
in
his
idolatrie
,
and
lay
a
stumbling
block
both
before
our self
,
&
our
own
brethren
,
by
retaining
such
allurements
and
provocations
,
to
commit
the
same
kinde
of
fornication
or
idolatrie
.
Wo
bee
to
him
that
giveth
offence
,
it
were
better
that
a
milestone
,
&c.
They
ask
what
aptness●
there
is
in
this
gesture
,
to
intise
us
to
idolatrie
?
We
answere
,
it
is
the
same
form
and
fashion
that
idolaters
used
in
that
same
very
act
,
and
for
reverence
as
they
did
.
Wee
are
more
prone
to
idolatrie
by
nature
then
any
other
sin
:
therefore
the
greater
diligence
is
to
be
used
in
avoiding
of
it
.
Doolefull
experience
hath
taught
us
how
dangerous
it
is
.
The
kirks
in
the
Low-countries
in
their
synods
ordained
,
that
the
communion
be
not
celebrated
kneeling
,
for
the
danger
of
bread-worship
.
The
Polonian
synods
,
holden
anno
1573.
and
1583.
were
grosely
mistaken
,
in
alleadging
that
none
but
Arrians
or
Anabaptists
did
sit
:
when
as
it
is
well
known
that
this
gesture
of
sitting
was
in
use
in
sundrie
kirks
in
Europe
,
of
which
wee
have
made
mention
before
:
yea
,
and
Alasco
before
these
times
wrote
more
earnestly
for
sitting
then
any
man
else
.
But
these
Polonian
synods
were
mixed
,
and
consisted
partly
of
Lutherians
,
partly
of
such
as
adhered
to
the
Bohemian
,
partly
of
such
as
adhered
to
the
Helvetian
confess
on
:
Yet
they
confesse
,
anno
1578.
that
it
is
neither
the
will
of
God
,
nor
the
custome
of
the
purer
kirk
to
smite
men
with
Ecclesiasticall
discipline
,
for
externall
rites
.
Our
opposits
pretend
the
remedie
of
preaching
,
and
information
of
the
people
,
to
direct
their
adoration
aright
.
But
it
is
better
to
fill
up
the
pit
in
the
way
,
then
to
set
one
beside
,
to
warn
the
passengers
that
they
fall
not
in
.
Watchmen
are
sometime
negligent
,
sometime
blinde
and
ignorant
,
or
corrupt
and
perverse
:
time
should
bee
better
spent
,
then
in
leading
poore
soules
through
dangerous
wayes
,
which
may
bee
forsaken
.
All
are
not
alike
capable
of
information
:
appearance
of
evill
worketh
more
powerfully
oft-times
then
the
doctrine
.
They
alleadge
that
the
command
of
the
Magistrate
,
in
things
indifferent
,
taketh
away
the
scandall
.
I
answere
,
Can
the
supreme
magistrate
take
away
that
aptnesse
and
fitnesse
that
any
thing
hath
,
to
intise
and
provoke
men
to
sin
.
The
magistrates
countenance
maketh
the
scandall
the
greater
,
and
hee
strengthneth
it
by
authoritie
.
Court-clawbacks
tell
us
,
we
should
rather
offend
the
people
then
the
supreme
magistrate
:
but
better
offend
,
that
is
,
displease
him
,
nor
offend
,
that
is
,
give
occasion
to
the
poorest
soul
,
let
be
many
thousands
to
fall
into
any
sin
,
let
bee
so
hainous
a
sin
,
as
is
the
sin
of
idolatrie
.
The
magistrate
is
not
in
danger
of
stumbling
,
or
spirituall
falling
into
any
sin
:
for
(
yee
put
the
case
)
hee
esteemeth
the
matter
indifferent
.
The
Apostle
had
rather
never
eat
flesh
,
nor
offend
a
weak
brother
,
for
eating
flesh
offered
to
the
idole
,
and
sold
in
the
mereat
.
And
yet
hee
had
greater
authoritie
in
such
matters
,
then
any
prince
,
or
generall
assemblie
.
The
Belgick
synods
would
not
take
so
much
upon
them
,
but
forbade
kneeling
,
for
fear
of
idolatrie
.
If
the
kirk
to
whom
the
rule
for
directing
the
use
of
things
indifferent
,
in
matters
of
religion
,
are
laid
down
,
to
wit
,
that
all
things
be
done
decently
,
in
order
,
to
edification
,
without
offence
,
may
not
presume
so
far
,
far
lesse
the
magistrate
.
Wee
maintain
that
kneeling
in
the
act
of
receaving
the
sacramentall
elements
was
not
in
use
,
or
at
the
least
authorized
,
till
the
great
antichrist
dominited
.
There
can
not
be
an
authentick
testimonie
alleadged
before
the
opinion
of
real
presence
&
transubstantiation
began
to
spread
:
or
to
come
to
a
more
certain
date
,
for
the
space
of
a
thousand
years
after
Christ
.
There
are
some
testimonies
bearing
the
word
adore
,
but
the
testimonies
are
either
counterfeit
,
or
to
bee
understood
of
inward
adoration
,
or
of
adoration
in
time
of
prayer
,
before
they
communicate
:
Or
adoration
is
taken
only
for
veneration
:
but
of
kneeling
in
the
act
of
receiving
we
hear
of
no
authentick
testimony
as
yet
alleadged
.
Doctour
Burges
is
verie
confident
,
that
the
communicants
kneeled
in
Tertullians
time
,
that
is
,
about
200.
year
after
Christ
:
for
sayeth
,
he
the
people
shunned
to
come
to
the
communion
table
on
the
station
dayes
,
because
they
might
not
kneel
in
the
act
of
receiving
,
but
it
behooved
them
to
stand
on
these
dayes
:
and
therefore
,
sayeth
he
,
Tertullian
inviteth
them
to
come
,
to
〈◊〉
the
bread
standing
at
the
table
publictly
,
to
reserve
it
,
and
carrie
it
home
,
and
there
receave
it
kneeling
,
and
so
both
dueties
should
bee
performed
,
the
receiving
of
the
Eucharist
,
and
the
tradition
on
these
dayes
observed
.
Tertullians
testimonie
is
cited
out
of
his
book
,
de
oratione
,
cap.
14.
But
the
Doctour
translated
these
words
,
Quod
statio
solvenda
sit
accepto
corpore
Domini
,
Because
station
or
standing
is
then
to
be
performed
in
receaving
the
bodie
of
the
Lord
:
whereas
hee
should
translate
thus
,
because
the
station
or
fast
is
then
to
bee
broken
,
after
the
receaving
of
the
bodie
of
the
Lord
.
For
the
word
statio
in
Tertullians
language
is
taken
for
fasting
,
or
rather
for
some
kinde
of
fasting
dayes
.
Wednesday
and
Friday
were
called
station
dayes
,
on
which
they
fasted
untill
the
third
houre
after-noone
,
and
was
distinguished
from
the
other
fasting
dayes
,
whereon
they
fasted
of
their
own
accord
,
as
Pamelius
observeth
out
of
Rabanus
Maurus
;
or
rather
as
a
late
popish
writer
Albaspinaeus
,
bishop
of
Orleance
,
in
his
observations
observeth
,
were
distinguished
from
other
fast
dayes
,
which
indured
till
the
evening
.
The
meaning
of
Tertullian
is
this
,
they
were
in
an
errour
who
thought
that
if
they
had
receaved
the
Sacrament
,
their
feast
should
bee
broken
,
which
should
have
continued
to
the
set
houre
:
Nay
,
saith
Tertullian
,
Nonne
solemnior
erit
statio
tua
,
si
&
ad
aram
Dei
steteris
?
Shall
not
thy
fust
or
station
bee
the
more
solemne
,
if
thou
stand
also
at
the
altar
of
God
,
that
is
,
tho
comu●●on
table
,
for
so
both
are
safe
,
both
the
participation
of
the
sacrifice
,
and
performance
of
thy
service
,
that
is
,
of
the
fast
,
sayeth
Plessie
in
his
answere
to
the
Theologues
of
Bourdeaux
:
and
in
his
answere
to
the
bishop
of
Evereux
,
pag.
225.
hee
sayeth
,
that
Tertullian
would
remove
that
scruple
,
that
as
soone
as
ever
they
had
communicated
,
they
thought
their
fast
was
broken
.
Albaspinaeus
seemeth
to
come
yet
nearer
to
the
sence
,
and
sayeth
,
Tertullian
would
reprove
these
that
would
break
the
station
or
fast
,
as
soone
as
ever
they
had
receaved
the
Eucharist'
,
and
not
stay
any
longer
in
the
kirk
,
howbeit
the
time
was
short
,
and
some
few
prayers
were
outored
after
the
deliverie
of
the
Eucharist
,
for
they
communicated
about
the
ninth
houre
of
the
day
,
which
was
the
third
houre
after
noone
,
about
the
end
of
the
fast
on
these
station
dayes
:
for
on
other
fasting
dayes
which
indured
to
the
evening
,
they
receaved
not
the
Eucharist
.
As
for
standing
at
the
communion
table
upon
these
station
dayes
,
it
was
not
because
they
stood
only
upon
these
dayes
,
when
they
receaved
the
Eucharist
:
Nam
accepta
Eucharistia
,
non
licebat
ex
corum
institutis
,
&
ex
veteri
disciplina
de
geniculis
orare
,
sayeth
Albaspinaeus
,
that
is
,
It
was
not
leasome
by
the
ordinances
,
and
old
discipline
of
these
times
to
pray
upon
their
knees
,
when
they
receaved
the
Eucharist
.
Further
he
proveth
,
that
upon
these
station
dayes
they
stood
not
alwayes
,
but
kneeled
at
their
prayers
:
for
the
whole
time
was
a
time
of
mourning
&
afflicting
of
their
bodies
,
but
in
these
times
it
was
a
signe
of
joy
,
not
to
adore
upon
their
knees
.
Erat
apud
antiquos
,
&
nascentis
Ecelesiae
Christianos
quaedum
inum
unitas
,
&
quoddam
genus
goudiide
geniculis
non
aderara
,
see
pag.
52
,
and
49.
The
ancients
in
these
times
thought
kneeling
not
sutable
with
such
an
action
,
as
the
participation
of
the
Lords
supper
,
because
it
was
an
action
of
joy
and
delight
.
Yee
see
then
howbeit
they
kneeled
other
wayes
upon
the
station
dayes
,
because
of
their
fasting
and
mourning
,
yet
at
the
end
,
a
little
before
their
dissolving
they
stood
at
the
comm●un
table
.
Now
the
reason
why
these
dayes
were
called
station
dayes
,
was
not
according
to
his
observation
so
called
,
because
of
the
gesture
of
standing
,
but
only
by
way
of
allusion
to
militarie
stations
,
and
watches
at
the
gates
of
Princes
palaces
,
that
as
they
stayed
in
their
watch
,
whether
sitting
or
standing
,
so
the
Christians
stayed
in
the
kirk
mourning
,
and
praying
,
in
these
times
of
persecution
,
for
peace
and
safetie
to
the
kirk
,
till
the
third
houre
after-noon
,
at
which
time
they
communicate
.
It
was
the
custome
of
the
kirk
,
for
a
thousand
year
to
stand
upon
the
Lords
day
,
and
yet
the
Lords
day
was
not
one
of
their
station
dayes
,
which
should
have
beene
,
if
the
gesture
of
〈◊〉
only
should
make
a
station
day
,
as
Doctour
Burges
would
have
it
.
It
is
grosse
ignorance
in
the
Doctour
,
to
affirm
that
the
station
dayes
were
these
dayes
,
wherein
they
stood
in
prayer
,
and
at
all
the
solemne
worship
of
God
,
and
to
denie
that
they
were
set
dayes
of
fasting
.
Further
is
nothing
more
evident
,
then
that
Tertullian
in
sundrie
other
passages
speaketh
of
stations
,
or
station
dayes
,
as
dayes
of
fasting
.
Where
as
in
the
Re-examination
it
was
given
,
and
not
granted
,
that
they
stood
on
these
dayes
,
in
time
of
divine
service
or
prayer
,
now
being
induced
by
the
observation
of
Albaspinaeus
,
Wee
denie
that
they
stood
in
time
of
prayer
upon
these
dayes
,
and
therefore
the
argument
is
the
more
forcible
for
us
;
that
notwithstanding
of
their
humiliation
,
and
kneeling
upon
these
dayes
of
mourning
and
fasting
,
yet
at
the
end
,
when
they
were
neare
dissolving
,
and
ending
their
fast
or
station
,
they
stood
at
the
table
of
the
Lord
,
and
receaved
the
Sacrament
standing
.
Howbeit
this
was
not
the
right
gesture
,
yet
it
is
clear
they
kneeled
not
when
they
received
the
Sacrament
.
Tertullian
maketh
no
mention
of
receiving
the
Sacrament
in
their
houses
kneeling
.
For
a
thousand
years
they
stood
even
in
time
of
prayer
upon
the
Lords
day
,
and
therefore
it
can
not
bee
imagined
that
they
kneeled
,
when
they
received
the
Sacrament
.
But
say
our
opposits
,
they
used
the
same
gesture
in
the
receaving
the
Eucharist
,
which
they
thought
fittest
for
prayer
.
I
answere
,
they
thought
nor
standing
the
fittest
gesture
for
prayer
,
but
kneeling
,
and
stood
upon
the
Lords
day
,
to
signifie
their
joy
for
Christs
resurrection
,
which
was
a
conceat
taken
up
by
them
,
not
known
to
the
apostle
:
for
they
kneeled
not
for
the
like
reason
betwixt
Easter
and
Pentecost
,
and
yet
wee
see
in
the
20.
of
the
Acts
,
the
Apostle
Paul
kneeled
.
The
custome
yet
observed
to
this
day
in
the
orientall
kirks
,
to
communicate
standing
,
notwithstanding
that
other
custome
hath
ceased
,
declareth
,
that
they
intended
never
geniculation
in
the
act
of
receiving
.
If
ever
kneeling
in
the
act
of
receiving
had
been
in
use
among
them
,
it
had
not
beene
left
off
,
considering
mans
pronnesse
to
idolatrie
and
superstition
.
It
resteth
then
,
that
kneeling
is
only
found
in
the
kirks
which
were
subject
to
the
pope
.
Howbeit
this
idolatrous
gesture
prevailed
under
the
reigne
of
the
great
Antichrist
,
yet
there
wanteth
not
faithful
witnesses
to
stand
out
against
it
,
as
the
Waldenses
,
and
the
Picardi
.
If
at
any
time
wee
should
not
seeme
to
have
communion
with
Antichrist
we
should
most
of
all
at
this
holy
supper
,
which
setteth
foorth
our
communion
with
Christ
and
his
kirk
.
Yee
see
then
,
suppose
that
kneeling
in
the
act
of
receiving
were
indifferent
,
yet
in
respect
of
the
scandall
,
the
danger
,
and
inconvenients
fall
upon
it
,
we
ought
to
oppose
it
.
But
we
are
now
to
prove
,
that
it
is
not
indifferent
,
but
idolatrous
,
and
therefore
a
hainous
sin
,
whether
we
consider
it
as
it
is
injoined
by
the
act
of
the
pretended
assembly
at
Perth
,
or
as
the
action
may
bee
considered
simplie
in
it self
.
Wee
are
directed
by
the
act
of
Perth
to
kneel
,
in
reverence
of
the
Sacrament
,
which
is
idolatrie
:
for
we
are
directed
to
kneel
,
in
due
regard
of
so
divine
a
mysterie
,
to
wit
,
as
is
the
Sacrament
,
or
as
is
the
receiving
of
the
body
and
bloud
of
Christ
,
to
wit
,
in
the
sacramentall
manner
.
Yee
may
also
take
up
the
intent
of
the
act
,
by
the
intent
of
the
English
prelats
,
and
their
adherents
,
for
conformitie
with
them
is
intended
.
Doctour
Mortoun
sayeth
,
that
their
kirk
thought
it
fit
,
by
outward
reverence
in
the
manner
of
receiving
the
Eucharist
,
to
testifie
their
due
estimation
of
such
holy
rites
.
Master
Hutton
sayeth
,
they
kneeled
,
to
put
a
difference
between
the
ordinarie
bread
and
wine
,
and
the
sacramentall
,
to
which
they
gave
the
more
reverence
,
because
it
is
more
than
ordinarie
bread
and
wine
.
Some
of
the
formalists
pretend
,
that
they
kneel
because
of
the
prayer
outered
at
the
deliverie
of
the
elements
:
but
that
short
bit
of
prayer
,
or
wish
,
is
ended
before
the
minister
offer
the
bread
to
the
communicante
,
and
bidde
him
take
it
,
and
yet
the
communicant
is
injoined
to
continue
still
upon
his
knees
.
Nor
is
kneeling
injoined
to
them
by
statute
,
or
their
service
book
,
in
regard
of
prayer
,
but
in
regard
of
the
Sacrament
it self
.
Master
Paybodie
pag.
334.
doth
freely
confesse
,
that
their
prayer
is
not
the
principall
respect
of
their
kneeling
,
nor
the
principall
respect
upon
which
their
kirk
injoined
it
:
And
pag.
299.
suppose
their
bee
no
prayer
used
in
time
of
receaving
,
hee
thinketh
never
the
worse
of
the
gesture
of
kneeling
.
Doctour
Mortoun
,
and
Master
Hutton
,
as
yee
have
heard
,
professe
they
kneel
,
to
testifie
their
due
estimation
of
such
holy
rites
,
and
more
reverence
to
the
elements
then
ordinarie
bread
and
wine
.
Now
to
testifie
more
reverence
to
the
elements
by
kneeling
,
is
to
testifie
by
adoration
,
which
is
idolatrie
.
Neither
are
wee
directed
by
the
act
of
Perth
,
to
pray
in
the
act
of
receiving
,
but
to
use
that
kinde
of
gesture
in
the
act
of
receaving
,
which
becometh
meditation
,
&
lifting
up
of
the
heart
,
which
also
may
bee
done
without
prayer
.
But
prayer
can
not
consist
with
the
act
of
taking
,
eating
,
and
drinking
.
Wheresoever
the
publict
intent
of
a
kirk
is
to
kneel
,
for
reverence
of
the
Sacrament
,
every
communicant
following
her
direction
,
is
an
idolater
interpretativè
,
and
so
to
bee
construed
both
before
God
and
man
,
whatsoever
bee
his
own
private
intent
.
If
any
man
receave
the
Sacrament
upon
his
knees
at
Rome
,
or
any
other
popish
kirk
,
whatsoever
bee
his
private
intent
,
hee
must
bee
interpreted
to
kneel
,
according
to
the
intent
of
that
kirk
.
But
setting
aside
the
act
of
the
assemblie
at
Perth
,
which
is
only
a
null
and
pretended
assemblie
,
we
shall
consider
the
action
it self
,
wee
will
prove
that
it
can
not
be
done
but
for
reverence
of
the
Sacrament
,
or
sacramentall
elements
.
The
first
reason
shall
bee
this
,
The
communicant
is
tied
,
whether
by
direction
of
others
,
or
his
own
resolution
,
all
is
one
,
to
kneel
with
reverence
before
dead
and
senselesse
elements
,
when
they
are
presented
to
him
by
the
hand
of
the
Minister
.
Wee
can
not
kneel
to
God
in
prayer
,
but
there
are
many
things
before
us
by
casuall
position
,
neither
can
wee
choose
to
do
otherwise
.
But
if
wee
bee
tied
to
kneel
with
reverence
,
when
wee
are
to
doe
any
religious
exercise
,
suppone
prayer
,
before
such
a
creature
,
suppone
but
a
tree
,
and
is
not
likewise
tyed
when
wee
pray
before
any
other
creature
,
our
gesture
of
adoration
can
not
bee
without
respect
to
the
tree
.
God
himselfe
never
appointed
any
creature
to
bee
an
object
to
the
eyes
of
man
,
when
hee
was
to
adore
him
upon
his
knees
,
but
only
directed
his
people
to
kneel
toward
a
certaine
place
,
where
hee
was
present
himselfe
,
in
an
extraordinarie
manner
,
or
bound
himselfe
,
by
promise
to
heare
from
thence
,
as
was
the
Arke
,
and
Temple
,
where
the
Arke
was
.
The
Sacramentall
bread
is
not
a
place
of
Gods
extraordinare
presence
,
or
of
the
existing
of
Christs
manhood
substantiallie
,
or
of
promise
to
heare
us
from
thence
.
It
is
idolatrie
,
sayeth
Perkinse
,
to
turne
,
dispose
,
or
direct
the
worship
of
God
,
or
any
other
part
thereof
to
any
particular
place
,
or
creature
,
wi●hout
the
appointment
of
God
,
and
more
specially
to
direct
our
adoration
to
the
bread
,
or
the
place
where
the
bread
is
.
The
uncovering
of
our
heads
is
a
gesture
of
reverence
onely
,
and
that
only
amongst
some
nations
,
but
not
of
adoration
.
Kneeling
is
a
gesture
of
adoration
,
either
civill
or
religious
,
amongst
all
nations
.
I
will
not
kneele
civilly
to
everie
one
,
to
whom
I
uncover
my
head
civilly
.
Every
one
that
standeth
with
his
head
uncovered
,
in
presence
of
the
king
,
is
not
adoring
,
as
he
is
who
is
presenting
his
petition
to
the
king
upon
his
knee
in
their
sight
.
Further
our
heads
are
no
otherwise
uncovered
in
the
act
of
receaving
,
then
in
the
rest
of
the
time
of
the
celebration
,
when
wee
are
not
neare
the
elements
,
The
Scripture
is
read
,
the
words
of
Christ
which
he
outered
at
the
institution
are
still
and
often
repeated
,
his
actions
which
are
divine
and
holy
are
reiterated
;
and
sometimes
we
are
singing
psalmes
.
But
adoration
upon
our
knees
can
not
consist
with
such
varietie
of
actions
.
The
people
1
King
.
18.
fell
on
their
faces
,
after
the
fire
had
consumed
the
burnt
sacrifices
,
and
the
wood
,
and
licked
up
the
water
,
and
not
in
the
mean
time
:
for
it
is
not
likely
that
they
fell
down
,
till
they
had
seene
what
the
fire
had
wrought
.
What
suppose
they
had
fallen
down
in
the
meantime
,
that
they
saw
the
fire
fall
down
upon
the
sacrifice
?
Is
it
any
wonder
,
that
men
amazed
with
Gods
majestie
in
a
miracle
,
fell
down
as
astonished
,
to
worship
God
?
Charles
the
fift
after
his
farewell
to
the
wars
,
saluted
the
Spanish
shore
in
such
an
affectionat
and
prostrat
manner
,
as
his
meanest
vassall
could
not
ordinarly
have
saluted
either
him
or
it
,
without
just
imputation
of
grosse
idolatrie
▪
Doctour
Iackson
〈◊〉
If
there
come
into
the
kirk
one
that
believeth
not
,
and
one
that
is
unlearned
,
and
hear
one
after
another
prophesie
,
and
finding
himself
convinced
,
and
the
secrets
of
his
heart
made
manifest
,
were
it
any
wonder
,
if
he
fell
down
on
his
knees
,
&c.
1
Cor.
14.
yet
if
he
fell
down
before
them
ordinarly
,
were
it
not
idolatrous
?
When
it
is
said
,
1
King
.
8.54
.
that
Salomon
kneeled
before
the
altar
of
the
Lord
,
when
hee
prayed
at
the
dedication
of
the
temple
.
The
altar
is
not
set
down
there
as
the
object
,
toward
which
hee
directed
his
countenance
,
when
he
was
kneeling
,
but
only
as
a
circumstance
of
the
place
where
hee
was
,
when
he
prayed
at
that
time
.
Hee
kneeled
upon
the
brazen
scaffold
,
which
was
over
against
the
altar
,
and
spread
his
hands
towards
the
heavens
,
not
towards
the
altar
.
And
suchlike
,
2
Chron.
6.13
.
it
is
said
,
That
he
fell
down
upon
his
knees
,
before
all
the
congregation
of
Israel
,
that
is
,
in
their
sight
and
presence
,
and
spread
foorth
his
hands
towards
heaven
:
It
is
not
said
,
that
hee
turned
his
face
towards
the
altar
.
They
turned
their
face
ordinarly
to
that
part
where
the
Ark
was
,
the
place
of
Gods
extraordinarie
presence
,
which
therefore
in
Scripture
is
called
sometime
God
,
sometime
the
Lord
of
hostes
,
the
king
of
glory
,
the
face
of
the
Lord
.
Doctour
Burges
,
pag.
7.
sayeth
,
that
the
altar
was
not
alreadie
dedicated
,
but
was
in
the
doing
.
Likewise
Micha
6.6
.
when
it
is
said
,
Wherewith
shall
I
come
before
the
Lord
,
and
how
my self
before
the
high
God
?
meaneth
,
that
they
bowed
themselves
before
the
high
God
,
sitting
between
the
Cherubins
,
not
towards
the
Altar
.
When
they
had
offered
their
oblations
,
what
if
they
had
bowed
towards
the
place
where
the
Ark
was
,
when
they
were
offering
to
God
?
when
wee
are
in
the
act
of
receiving
eating
and
drinking
,
wee
are
receiving
,
and
not
offering
.
They
pretend
the
sacramentall
elements
are
only
as
objectum
à
quo
significative
,
that
is
,
an
active
object
moving
them
to
worship
the
thing
signified
or
God
.
Put
case
that
were
true
,
it
will
not
helpe
them
.
Durandus
,
Holcot
,
and
Picus
Mirandula
,
and
other
papists
professe
,
that
they
adored
the
prototype
or
samplar
before
the
image
,
which
put
them
in
minde
of
the
samplar
,
and
spake
in
as
abstract
a
manner
of
their
worship
,
as
the
formalist
doeth
,
when
hee
pretendeth
the
purest
intent
hee
can
,
in
the
manner
of
his
adoration
.
And
yet
were
accounted
by
other
papists
good
catholicks
.
Vasquez
proveth
,
that
these
Doctours
made
the
image
obiectum
quod
,
the
verie
object
passive
of
adoration
,
and
that
both
the
samplar
and
the
image
were
adored
together
:
For
they
used
the
same
respect
to
the
images
,
that
other
catholicks
used
,
they
uncovered
their
head
to
them
,
they
bowed
towards
them
,
kneeled
before
them
,
and
kissed
them
.
And
this
hee
defendeth
to
bee
the
right
manner
,
when
the
image
and
samplar
are
adored
with
one
adoration
,
the
inward
motion
,
and
submission
of
minde
being
carried
to
the
samplar
,
and
outward
signe
of
submission
to
the
image
,
being
transmitted
by
the
spirit
,
or
in
thought
and
desire
to
the
samplar
.
This
Iesuit
reporteth
,
that
in
the
time
of
the
seventh
synod
,
their
were
some
enemies
to
images
,
who
were
content
that
images
were
brought
into
the
kirk
,
not
only
for
decorement
,
but
also
to
stirre
up
the
remembrance
of
the
samplar
,
that
before
them
they
might
reverence
only
the
samplar
,
but
exhibite
no
signe
of
honour
or
submission
before
the
image
,
for
that
(
they
said
)
was
idolatrie
:
and
therefore
they
would
neither
kisse
them
,
nor
bow
before
them
;
but
standing
upright
before
them
,
being
stirred
up
to
the
rememberance
of
the
samplar
,
they
were
carried
only
in
their
minde
to
it
.
These
were
called
semiprobi
,
as
wee
would
say
mangrels
.
Yee
see
then
that
taking
the
image
only
as
objectum
à
quo
significative
,
as
instruments
and
meanes
to
stir
up
their
remembrance
,
these
mangrals
would
not
kneel
before
them
:
for
then
,
sayeth
Vasquez
,
they
should
have
adored
them
,
which
hee
in
his
popish
judgement
thinketh
they
should
have
done
.
So
if
the
elements
be
used
only
as
obiectum
à
quo
significativè
,
to
stirre
up
their
reverence
,
why
kneele
they
before
them
.
Nay
,
why
are
not
the
elements
lifted
up
,
as
among
the
papists
,
after
they
have
said
,
This
is
my
bodie
,
(
for
,
say
they
,
it
is
made
then
a
sacrament
)
that
the
people
being
stirred
up
at
the
elevation
,
with
the
sight
of
the
signifying
object
,
may
kneel
in
whatsoever
part
of
the
kirk
it
bee
.
If
our
formalists
used
the
Sacramentall
elements
,
only
as
an
active
object
to
stir
them
up
,
they
would
not
kneele
before
them
in
the
meane
time
,
more
then
when
they
are
stirred
up
by
the
word
,
or
works
of
God
,
by
a
toad
,
an
asse
,
or
a
flie
.
But
say
they
,
there
is
a
great
difference
betwixt
images
,
which
are
the
inventions
of
men
,
and
the
work
of
God
,
or
the
Sacrament
.
But
wee
say
,
In
the
case
of
adoration
there
is
no
difference
.
If
the
historicall
use
of
images
bee
lawfull
,
as
some
of
them
do
now
maintain
,
what
doth
the
presence
of
the
image
hinder
to
fall
down
and
worship
,
if
their
reason
be
good
.
And
if
the
use
of
images
to
this
end
bee
forbidden
,
so
are
also
the
creatures
.
Wee
esteeme
indeed
more
of
the
works
of
God
,
then
of
the
work-man-ship
of
man
.
Wee
owe
more
reverence
at
the
hearing
of
the
word
,
decent
and
comely
usage
in
the
participation
of
the
Sacrament
,
which
wee
owe
not
to
images
.
Gods
word
and
works
are
ordained
by
God
for
our
instruction
,
and
so
are
not
images
:
But
God
never
ordained
them
to
this
end
,
that
in
them
,
by
them
,
or
before
them
wee
should
adore
him
,
or
any
other
thing
wee
are
put
in
remembrance
of
by
them
.
The
brazen
serpent
was
set
up
upon
a
pole
,
that
these
who
were
stigned
with
the
firie
serpents
,
looking
upon
it
,
might
bee
cured
.
Yet
sayeth
the
Iesuit
Vasquez
,
God
commanded
them
to
look
upon
it
,
standing
upright
,
without
any
adoration
,
or
signe
of
submission
.
The
people
of
God
of
old
kneeled
not
before
their
sacraments
nor
heard
the
word
read
,
or
exponed
kneeling
.
God
works
are
the
book
of
nature
,
to
teach
us
many
things
concerning
God
:
But
we
must
not
therefore
fall
down
before
the
Sun
,
or
Moone
,
before
every
greene
tree
,
an
asse
,
a
toad
,
when
they
work
at
the
sight
of
them
upon
our
mindes
,
and
move
us
to
consider
Gods
goodnesse
,
wisdome
,
and
power
.
When
I
am
beholding
a
tree
,
an
asse
,
a
toad
,
and
considering
in
them
the
goodnesse
,
power
,
and
wisdome
of
God
,
I
am
reading
upon
the
book
of
nature
,
contemplating
,
and
gathering
profitable
instructions
.
I
can
not
still
bee
contemplating
,
and
in
the
meane
time
adore
,
kneeling
in
prayer
,
or
praise
,
for
that
were
a
confusion
of
holy
exercises
.
Nor
yet
after
my
contemplation
,
and
preparatorie
work
to
worship
is
ended
,
must
I
tye
or
set
my self
before
that
asse
,
toad
,
or
tree
to
kneel
,
for
then
I
should
kneel
for
a
greater
respect
to
that
creature
,
then
to
any
other
beside
for
the
time
,
before
which
I
might
have
kneeled
casually
without
respect
,
and
so
the
moving
object
shall
participate
of
the
externall
adoration
,
my
kneeling
being
convoyed
by
it
to
God
,
to
whom
it
is
directed
by
my
spirit
or
affection
,
as
Vasquez
hath
descrived
the
manner
of
adoration
of
images
.
Where
it
is
objected
,
that
men
bow
before
the
chaire
of
estate
,
or
the
Princes
seale
,
which
are
dead
and
senselesse
creatures
.
I
answere
,
Civill
worship
is
conveyed
●●mediatly
to
the
person
of
the
Prince
,
by
bowing
before
such
senselesse
creatures
,
because
men
think
it
expedient
to
uphold
the
infirmitie
of
Princely
majestie
by
such
meanes
.
But
God
needeth
none
such
,
nor
will
have
none
.
Next
,
There
is
civill
ordinances
of
the
estate
for
the
one
,
but
their
wanteth
divine
ordinance
for
the
other
.
Francis
Whit
in
his
reply
to
Fisher
,
pag.
228.
sayeth
,
Civill
and
religious
worship
are
of
diverse
beginnings
and
formes
,
and
every
thing
that
is
possible
,
lawfull
,
and
commendable
in
the
one
,
is
not
so
in
the
other
.
Augustine
de
civitate
Dei
,
lib.
10.
cap.
4.
sayeth
,
That
great
humilitie
,
or
pestiferous
flatterie
,
may
bee
the
originall
of
many
honours
given
to
Princes
,
borrowed
from
the
formes
used
in
GODS
worship
.
Our
next
reason
,
Considering
the
action
in
it selfe
,
without
respect
to
the
act
of
Perth
,
to
prove
it
idolatrous
,
is
this
,
To
adore
upon
our
knees
,
when
wee
are
performing
an
outward
action
,
which
is
not
directed
to
GOD
immediatly
,
and
in
that
action
are
occupied
about
an
externall
object
,
is
idolatrie
,
unlesse
that
whereabout
the
action
is
imployed
,
bee
worthie
of
divine
honour
.
Our
taking
,
eating
,
and
drinking
the
bread
and
wine
at
the
Lords
table
,
is
not
an
action
directed
to
God
immediatly
,
as
prayer
,
and
thanksgiving
is
,
not
yet
as
Vasquez
the
Iesuit
sayeth
,
is
it
an
outward
signe
of
adoration
.
Wee
blesse
and
sanctifie
the
meat
upon
the
table
for
our
commoun
use
,
but
then
it
is
object
passive
,
not
of
adoration
▪
but
of
blessing
and
sanctification
for
our
use
.
Next
,
Wee
blesse
sitting
,
or
standing
,
but
are
not
tied
to
kneeling
:
Yea
,
we
read
not
in
Scripture
,
that
any
blessed
the
meat
upon
the
table
kneeling
.
Christ
himselfe
blessed
sitting
.
But
to
come
nearer
to
the
purpose
,
It
were
strange
to
see
,
after
the
meat
is
blessed
,
every
one
who
is
present
to
sit
down
upon
his
knees
,
with
his
countenance
fixed
upon
the
bread
upon
the
table
,
or
in
the
hand
of
the
Master
of
the
familie
or
feast
,
and
to
take
,
eat
,
and
drink
.
Nature
and
custome
teacheth
us
,
it
were
rather
a
mocking
of
God
,
then
a
reverent
adoration
of
him
.
But
you
will
say
,
The
sacramentall
elements
are
holie
bread
and
wine
,
the
other
commoun
and
extraordinarie
.
There
yee
betray
your selfe
,
yee
kneele
then
in
taking
,
and
eating
the
sacramentall
bread
,
because
it
is
holie
.
Now
to
kneele
in
respect
of
the
holinesse
of
bread
,
and
wyne
,
is
idolatrie
.
And
the
true
cause
of
your
religious
respect
,
and
bowing
before
it
,
is
the
holinesse
of
it
.
Wee
are
prone
to
conceat
too
highly
of
things
set
a
part
to
holy
uses
,
as
if
they
were
of
greater
worth
then
our selves
;
for
whose
use
they
were
instituted
.
The
papist
thinketh
hee
taketh
and
eateth
the
body
of
CHRIST
,
which
by
reason
of
the
concomitance
of
the
God-head
hee
adoreth
.
Neither
would
any
reasonable
man
bee
so
absurd
,
as
to
take
,
eat
,
and
drink
,
adoring
;
unlesse
he
beleeved
,
that
which
hee
were
taking
,
eating
,
and
drinking
,
were
worthie
of
divine
honour
.
It
were
absurd
to
kneel
before
an
earthly
king
,
and
still
to
bee
eating
and
drinking
.
But
it
may
bee
our
kneelers
bee
grosse
enough
in
the
opinion
of
the
reall
presence
,
and
wee
heare
too
much
of
it
.
They
say
,
Wee
may
pray
mentally
in
the
act
of
receaving
,
eating
,
therefore
wee
may
kneel
or
adore
in
the
act
of
receiving
,
&c.
I
answere
,
first
,
Wee
may
not
pray
when
wee
are
bound
to
another
exercise
.
In
the
act
of
receaving
,
eating
,
and
drinking
,
wee
should
attend
upon
the
audible
words
,
the
visible
signes
,
and
rites
,
meditate
upon
the
analogic
betweene
the
outward
signes
and
rites
,
and
the
things
signified
,
take
,
eat
,
drink
mentally
,
and
spiritually
by
faith
.
Our
desires
in
the
meane
time
are
not
prayers
:
Prayer
is
more
than
desire
,
it
is
a
manifesting
of
our
desires
to
God
.
The
soule
may
send
foorth
short
ejaculations
,
like
darts
,
in
every
ordinance
,
and
these
ejaculations
may
bee
incident
to
all
our
actions
,
even
civill
,
let
bee
religious
,
even
when
wee
are
eating
and
drinking
our
ordinarie
meat
&
drink
.
But
a
set
and
continued
prayer
can
not
consist
with
other
actions
.
In
suddaine
ejaculations
no
other
gesture
is
required
,
then
that
wherein
the
motion
of
the
Spirit
of
God
shall
finde
them
.
If
mentall
prayer
might
bee
permitted
,
it
is
secret
before
the
Lord
,
and
the
signes
of
it
before
men
should
bee
concealed
.
Thirdly
,
What
necessitie
is
it
to
pray
kneeling
in
this
act
,
more
then
at
other
prayers
at
which
yee
doe
kneel
.
It
is
clear
then
,
yee
kneel
not
in
regard
of
that
pretended
prayer
,
but
because
yee
are
before
such
a
creature
.
The
like
may
bee
said
of
thanksgiving
.
Ejaculations
of
thanks
may
agree
with
the
proper
exercise
of
the
Soule
,
in
the
time
of
receaving
,
eating
,
and
drinking
,
as
it
may
also
with
our
ordinarie
eating
,
and
drinking
at
our
tables
,
but
not
a
set
thanksgiving
,
which
should
require
the
attention
of
all
the
powers
of
the
soule
,
and
can
not
bee
done
without
diverting
the
Soule
from
the
exercise
proper
for
the
time
.
Prayer
is
a
craving
,
our
taking
,
eating
,
and
drinking
is
not
a
craving
,
but
a
receaving
.
Thanksgiving
is
properly
directed
to
God
,
so
is
not
our
act
of
taking
,
eating
,
and
drinking
.
The
Sacrament
was
called
the
Eucharist
by
the
Ancients
,
not
for
the
act
of
taking
,
eating
,
and
drinking
,
but
for
the
thansgiving
preceeding
,
which
was
but
a
part
of
the
action
.
The
showing
foorth
of
the
LORDS
death
,
by
the
act
of
eating
and
drinking
,
is
but
only
a
representation
.
The
showing
foorth
by
word
,
is
only
a
declaration
o●
commemoration
.
Representation
,
or
commemoration
are
to
men
,
and
not
GOD
,
resemble
preaching
,
and
not
prayer
,
or
thanksgiving
.
The
celebration
of
the
action
it self
,
is
a
profession
of
thankfulnesse
before
man
for
a
great
benefite
,
but
not
thanksgiving
directed
to
God
.
God
is
honoured
by
preaching
,
prayer
,
singing
,
swearring
,
praising
,
and
not
by
adoring
only
.
To
honour
is
more
generall
than
to
adore
.
It
is
yet
objected
,
that
in
the
act
of
receiving
,
wee
receave
an
inestimable
benefite
.
Ought
not
a
subject
to
kneele
,
when
hee
receaveth
a
benefite
from
his
Prince
,
to
testifie
his
thankfulnesse
?
I
answere
,
If
wee
were
to
receave
a
gift
,
suppose
but
a
morsell
of
bread
,
out
of
Gods
owne
hand
immediatly
,
we
ought
no
doubt
to
adore
upon
our
knees
,
but
not
,
if
by
the
hand
of
the
creature
.
The
person
who
receaveth
the
gift
from
the
King
,
is
supposed
to
receave
it
immediatly
from
the
king
:
or
suppose
hee
kneele
receaving
from
his
servant
,
mediat
civill
worship
is
not
a
rule
for
religious
adoration
,
which
should
bee
directed
to
God
immediatly
.
Now
wee
receave
the
Sacrament
out
of
the
hand
of
the
Minister
,
not
out
of
Christs
owne
hand
.
Yea
,
the
Apostles
at
the
first
supper
adored
not
on
their
knees
,
when
Christ
himselfe
ministred
the
Sacrament
,
howbeit
upon
occasion
,
and
at
other
times
they
adored
:
Nor
did
they
adore
God
the
Father
upon
their
knees
,
for
the
benefite
they
were
receaving
.
The
inward
benefite
Christs
body
and
bloud
,
is
not
the
outward
object
,
is
receaved
by
the
soule
,
not
by
the
body
,
by
the
godly
only
,
not
by
all
that
receave
the
Sacrament
,
by
faith
imbracing
Christ
present
by
his
Spirit
in
the
soule
.
Now
the
act
of
faith
,
or
believing
,
is
not
an
act
of
adoration
,
nor
is
it
expressed
outwardly
by
kneeling
.
Wee
receave
,
eat
,
and
drink
Christs
bodie
and
bloud
,
as
soone
as
wee
are
effectually
called
,
and
begin
to
believe
,
and
as
oft
as
we
believe
the
promises
of
the
Gospel
,
when
wee
heare
them
read
or
exponed
.
CHRIST
bodie
is
farre
absent
from
us
at
the
receaving
of
the
Sacrament
.
We
are
united
with
Christ
,
and
made
members
of
his
bodie
,
before
wee
come
to
the
Sacrament
,
and
doe
not
receave
his
bodie
at
everie
communion
,
as
if
wee
had
lost
it
since
the
former
:
and
yet
there
is
but
one
bodie
received
at
all
the
times
.
Wee
are
said
then
to
take
,
eat
,
drinke
Christs
bodie
and
bloud
at
every
celebration
of
the
Lords
supper
,
because
wee
put
foorth
our
faith
in
act
at
that
time
;
and
renewing
the
act
of
faith
,
wee
take
,
eat
,
and
drink
by
believing
,
that
same
bodie
and
bloud
,
which
wee
did
before
,
our
faith
being
strengthened
by
the
outward
signes
and
seales
to
that
end
,
and
so
grow
by
faith
in
union
with
Christ
.
Further
,
the
manner
or
forme
of
receaving
a
gift
,
should
bee
answereable
to
the
manner
of
the
offering
,
the
nature
of
the
gift
,
and
the
will
of
the
giver
.
If
a
King
call
his
Nobles
to
a
banquet
,
it
is
his
will
that
they
sit
at
table
.
Howsoever
then
otherwise
,
and
at
other
occasions
wee
behave
our selves
as
supplicants
,
wee
are
now
according
to
our
Lords
will
and
pleasure
,
to
observe
that
externall
forme
of
a
feast
,
which
hee
hath
left
to
his
kirk
,
and
to
act
thereat
in
our
outward
carriage
age
the
persons
of
guests
,
and
friends
,
as
hee
calleth
us
,
Iohn
15.15
.
Therefore
howbeit
the
inviter
bee
a
great
person
,
the
manner
of
invitation
is
familiar
,
to
assure
us
of
our
preferment
,
and
fellowship
with
him
,
howbeit
there
bee
great
inequalitie
betweene
us
and
him
.
Againe
,
if
wee
should
kneele
,
because
wee
are
receaving
a
gift
,
by
this
reason
wee
should
kneele
,
when
wee
receave
any
gift
or
benefite
from
GOD
:
As
for
example
,
When
wee
are
eating
and
drinking
our
ordinarie
meat
and
drink
.
If
yee
will
say
,
the
one
is
holy
,
the
other
commoun
,
then
yee
confesse
yee
kneele
,
because
of
the
holinesse
of
it
,
and
that
is
idolatrie
.
If
yee
will
say
,
yee
receave
a
greater
gift
,
then
when
yee
receave
your
ordinarie
food
,
that
is
not
more
,
but
that
then
is
a
greater
motive
.
Yet
if
it
be
called
a
gift
,
then
whensoever
,
or
whatsoever
gift
yee
receave
,
yee
ought
to
kneele
.
God
deserveth
thanks
for
the
least
of
his
benefits
,
because
bestowed
upon
us
by
so
great
a
Lord
,
and
for
his
owne
excellencie
,
which
is
the
reason
upon
Gods
part
,
that
moveth
us
to
adore
him
.
It
is
frivolous
which
is
alleadged
,
that
what
we
crave
upon
our
knees
,
wee
may
receave
upon
our
knees
:
For
wee
crave
our
dayly
food
,
rayment
,
and
other
necessars
upon
our
knees
,
and
yet
wee
receave
them
not
,
nor
use
them
upon
our
knees
.
It
is
as
frivolous
,
That
what
wee
crave
of
GOD
upon
our
knees
in
publict
worship
,
wee
may
receive
upon
our
knees
.
For
wee
may
crave
in
the
time
of
publick
worship
upon
our
knees
,
things
necessarie
for
this
temporall
life
,
and
so
wee
doe
,
when
in
the
Lords
prayer
wee
pray
,
Give
us
this
day
our
dayly
bread
.
By
this
kinde
of
reasoning
,
what
I
crave
in
private
worship
upon
my
knees
,
I
may
receave
upon
my
knees
.
But
it
is
not
the
diversitie
of
the
time
and
place
where
wee
crave
,
or
receive
the
benefite
,
more
then
the
diversitie
of
the
benefite
it selfe
,
that
is
the
ground
of
adoration
,
but
Gods
excellencie
,
as
wee
said
before
.
They
consider
not
that
these
three
things
ought
to
bee
distinguished
,
blessing
,
or
sanctifying
the
creature
,
or
meane
GOD
hath
appointed
,
either
for
our
temporall
or
spirituall
life
,
before
the
use
of
it
,
the
use
it selfe
,
and
thanksgiving
after
the
use
,
the
blessing
before
meat
,
the
use
of
meat
in
receaving
,
eating
,
drinking
,
and
thanksgiving
after
,
blessing
before
the
reading
,
preaching
,
or
hearing
of
the
word
,
the
act
it selfe
,
reading
,
hearing
,
preaching
,
and
thanksgiving
to
GOD
after
,
blessing
before
the
receaving
the
sacramentall
elements
,
the
receiving
and
participation
it selfe
,
and
thanksgiving
after
.
They
ask
if
humilitie
and
reverence
bee
not
requisite
in
the
act
of
receiving
the
sacramentall
elements
.
I
answere
,
Yes
,
in
all
religious
exercises
,
hearing
of
the
word
,
reading
of
the
word
,
&c.
But
it
followeth
not
,
that
there
should
bee
humiliation
upon
our
knees
,
because
humilitie
of
minde
is
required
:
nor
adoration
,
because
reverence
is
required
.
Is
there
no
reverence
nor
humilitie
,
but
in
kneeling
before
dead
and
senslesse
elements
?
Humilitie
is
an
habit
,
adoration
is
an
act
.
The
act
of
humilitie
is
immanent
,
whereby
any
one
resteth
content
with
his
owne
ranke
,
and
doeth
not
conceat
greater
worth
in
himselfe
then
there
is
,
specially
in
comparison
with
GOD.
Adoration
is
a
transient
act
,
whereby
a
man
goeth
out
of
himselfe
,
as
it
were
,
to
direct
some
homage
,
and
worship
to
GOD.
Reverence
is
commoun
to
all
the
parts
of
GODS
worship
,
and
is
not
a
distinct
kinde
of
worship
,
as
is
adoration
.
The
pretence
of
reverence
can
not
bee
a
sufficient
reason
,
for
the
altering
the
ordinance
of
Christ
,
and
the
opinion
of
reverence
hath
often
beene
the
dame
and
nource
of
manifold
superstitions
,
sayeth
Bishop
Mortoun
upon
the
Lords
supper
,
pag.
63.
Seeing
kneeling
in
the
act
of
receiving
the
Sacramentall
elements
,
eating
,
and
drinking
is
idolatrie
,
and
can
not
bee
used
but
idolatrously
,
it
followeth
,
that
kneeling
in
the
act
of
receaving
brought
not
in
artolatrie
,
or
bread-worship
,
as
some
mistaking
counterfoot
works
of
old
writers
for
genuin●
have
imagined
.
The
corrupting
of
the
doctrine
,
with
the
opinion
of
the
reall
presence
,
the
receiving
in
at
the
mouth
from
the
hands
of
the
priest
,
and
many
other
superstitious
conceats
,
together
with
the
worshipping
of
images
,
brought
in
kneeling
.
But
it
was
ever
idolatrous
from
the
first
beginning
and
birth
of
it
,
and
can
not
possibly
be
purged
of
idolatrie
.
FINIS
.