A
SOLVTION
OF
DOCTOR
RESOLVTVS
▪
His
Resolutions
for
kneeling
.
Ambrosius
in
1.
Cor.
11.
Jndignus
est
Domino
,
qui
aliter
mysterium
celebrat
,
quam
ab
eo
traditum
est
.
Non
enim
potest
Devotus
esse
,
qui
aliter
praesumit
,
quam
datum
est
ab
auctore
.
He
is
unworthy
of
the
Lord
,
who
doth
celebrate
the
mystery
otherwayes
,
then
as
it
was
delivered
by
the
Lord
.
For
he
can
not
be
Devote
,
who
presumeth
otherwayes
,
then
the
author
hath
delivered
.
M.DC.XIX
.
Cyprianus
ad
Caecilianum
,
Lib:
2.
Epist.
3.
REligioni
nostrae
congruit
,
&
timori
&
officio
sacerdotij
nostri
custodire
traditionis
Dominicae
veritatem
:
&
quod
prius
videtur
apud
quosdam
erratum
,
domino
monente
corrigere
,
ut
cum
claritate
sua
,
&
majestate
caelesti
venire
caeperit
,
inveniat
nos
tenere
quod
monuit
observare
quod
docuit
,
facere
quod
fecit
.
It
agreeth
fitly
with
our
religion
,
and
the
feare
&
dutie
of
our
priesthood
,
to
keepe
the
verity
of
the
Lords
tradition
:
and
wherein
any
errour
seeme
to
have
been
committed
before
,
to
correct
the
same
,
wher
the
Lord
doth
admonish
ws
,
that
when
he
shall
begin
to
come
with
his
brightnes
and
heavenly
majesty
,
he
may
find
ws
to
hold
that
which
he
commanded
,
to
observe
that
which
he
taught
,
and
to
do
that
which
he
did
.
TO
THE
READER
.
WE
are
become
so
Apish
in
the
imitation
of
the
English
patterne
,
that
where
we
cannot
imitate
in
substance
,
yet
we
will
imitate
in
imaginary
formes
.
Amongst
other
strange
novelties
,
it
behoved
us
to
have
Doctors
of
Divinity
;
whether
they
be
sufficiently
qualified
or
not
.
About
five
yeare
agoe
,
some
ministers
aspiring
to
Bishopricks
,
were
inaugurate
Academicall
doctors
,
as
it
pleased
the
Arch
▪
bishop
of
St.
Andrewes
Mr.
Spottiswood
,
that
learned
Rabbi
,
to
admit
or
allow
.
Mr.
David
Lindsay
,
our
master
Doctor
,
so
defended
the
article
of
kneeling
at
Perth
Assembly
,
that
he
did
save
the
credit
of
the
rest
of
the
Doctors
,
who
had
been
all
put
to
shame
unles
he
had
undertaken
the
burthen
,
as
he
himselfe
gave
out
afterward
.
But
how
well
did
he
plead
the
Kings
cause
,
when
he
was
driven
to
confes
,
they
had
neither
scripture
reason
,
nor
antiquity
,
and
that
he
condescended
onely
to
avert
the
Kings
wrath
from
our
Kirk
?
But
the
Doctor
baited
with
benefites
,
and
hope
of
promotion
to
a
Bishoprick
,
which
he
doth
now
enjoy
,
hes
since
that
time
notwithstanding
set
forth
in
print
a
new
light
,
revealing
unto
him
both
scripture
,
reason
,
and
antiquity
.
Seeing
the
Doctor
stileth
arrogantly
his
reasons
Resolutions
;
let
him
be
called
Doctor
Resolutus
for
Scotland
,
as
Iohannes
de
Baccone
of
old
was
so
called
for
England
,
that
in
this
also
we
may
be
conforme
.
He
marcheth
under
Dissipate
,
the
martiall
motto
of
the
Constables
Armes
;
but
I
will
march
under
Colligite
,
the
martiall
motto
of
Christs
standaad
,
and
will
encounter
not
with
Goliah
,
but
with
Thraso
,
for
so
I
hope
the
Reader
shall
finde
him
.
The
halfe
of
his
book
needeth
no
answer
:
I
will
answer
therefore
onely
so
much
as
concerneth
the
matter
of
kneeling
:
let
the
judicious
Reader
conferre
this
answer
with
his
Resolutions
,
and
try
boldly
,
if
I
have
dealth
faithfully
.
The
Lord
praeserve
so
many
as
do
yet
stand
to
their
oath
and
profession
,
that
they
may
continue
constant
,
and
not
be
carried
away
with
every
light
wind
of
erroneous
doctrine
,
nor
cast
down
with
terrors
and
threatnings
.
Such
as
are
already
fallen
,
the
Lord
give
them
remorse
of
conscience
,
and
grace
to
recover
thetr
fall
.
Let
us
all
possesse
our
soules
in
patience
,
and
cry
to
God
for
the
dayes
of
old
,
and
then
he
will
return
and
repaire
the
breaches
made
in
our
walles
,
and
purge
our
Temples
of
the
corruptions
which
are
already
entred
.
CHAP.
I.
A
table
gesture
is
necessarie
.
THe
Doctor
taketh
needlesse
paines
to
proue
fitting
in
the
act
of
receiving
the
Sacramentall
elements
of
bread
and
wine
,
not
to
be
necessary
.
For
we
hold
not
sitting
in
special
absolutely
necessary
in
the
act
of
receiving
,
but
a
table-gesture
in
generall
,
whether
sitting
or
standing
about
the
table
,
we
hold
necessary
;
howbeit
not
to
the
essence
,
yet
to
the
right
ministration
of
the
Sacrament
.
And
of
these
two
table
gestures
.
We
hold
sitting
most
aggreeable
to
the
institution
:
for
Christ
setting
down
before
his
Apostles
,
a
patterne
conforme
where
unto
they
should
celebrate
that
holy
action
thereafter
,
celebrate
the
same
sitting
:
and
this
gesture
ought
not
to
be
changed
,
no
not
in
an
other
table
gesture
,
without
some
urgent
necessity
.
To
stand
at
the
ministers
hand
,
or
to
take
in
passing
by
,
we
account
no
table-gesture
;
for
there
is
no
use
in
that
case
more
of
a
table-gesture
,
then
if
it
were
a
dressor
,
or
cup-boord
;
and
that
kind
of
gesture
taketh
away
the
distribution
of
the
communicants
,
which
is
not
taken
away
by
standing
about
the
table
.
CASAVBONVS
,
doth
acknowledge
the
gesture
of
Christ
and
his
Apostles
at
the
Paschal
supper
,
to
have
been
not
a
section
1
simple
lying
,
but
a
gesture
consisting
partly
of
sitting
,
and
lying
,
[
](A17588-e340-b)a
a
Exercitat
.
16.
pag.
490.
and
alledged
not
onely
the
place
of
Ezkiel
,
23.41
.
But
also
Onkelos
the
Chaldee
paraphrast
,
Hic
fitus
neque
plane
jacentis
est
,
neque
plane
sedentis
:
Idcirco
hebrei
hoc
dixerunt
sedere
in
lectis
.
expressing
the
sitting
of
Iosephs
brethren
,
by
a
word
which
the
Syrians
use
to
expresse
,
sitting
with
leaning
:
and
Iosephus
expressing
it
by
the
word
Cataclisis
,
the
proper
word
used
to
signifie
the
gesture
received
in
Christs
time
:
thereafter
he
alledgeth
the
phrase
of
the
Rabbins
,
which
they
use
to
expresse
sitting
with
leaning
.
Seeing
therefore
the
Hebrew
,
Chaldaick
and
Rabbinical
writers
do
interpret
the
one
word
indifferently
by
the
other
,
our
vulgar
translators
have
done
right
in
expressing
Christs
gesture
by
the
word
,
sitting
.
The
Doctor
himselfe
at
perth
assembly
,
confessed
that
our
gesture
of
upright
sitting
,
and
his
Apostles
gesture
at
the
Paschal
supper
,
were
Analoga
.
If
Christ
had
celebrated
the
Paschal
supper
in
the
dayes
of
DAVID
or
SALOMON
,
before
the
custome
of
sitting
at
table
in
beds
entred
among
the
Iewes
,
he
had
used
the
gesture
of
upright
sitting
,
as
the
Iewes
did
then
,
and
as
the
Iewes
do
at
this
day
,
when
they
celebrate
the
Paschal
Supper
.
section
2
His
first
argument
against
the
necessity
of
sitting
,
the
uncertainty
argument
1
of
Christs
sitting
,
and
the
likelihood
that
they
stood
or
kneeled
at
the
blessing
,
and
continued
the
same
gesture
throughout
the
whole
action
.
The
testimony
of
Athenaeus
of
the
custom
of
the
Naucracites
,
will
not
make
it
probable
that
Christ
kneeled
at
the
blessing
.
What
Ethnickes
did
on
the
birth
day
of
Vesta
,
or
festivitie
of
Apollo
,
Comaeus
was
no
pattern
to
Christ
to
imitate
.
Neither
was
it
Christ
constant
gesture
to
kneele
in
time
of
prayer
or
blessing
.
It
was
the
custome
of
the
Iewes
to
sit
in
the
time
of
the
blessing
of
the
bread
,
and
the
cup
of
praise
in
the
last
act
of
the
Paschal
Supper
,
and
the
words
were
summarie
,
that
they
were
sooner
pronounced
,
then
they
could
conveniently
change
their
gesture
.
Christ
no
doubt
,
at
all
the
Pascall
suppers
before
kept
the
ordinary
custome
.
If
at
other
Paschal
suppers
,
why
not
also
at
this
?
And
if
at
this
Paschal
supper
,
why
not
at
the
Eucharistical
?
except
we
will
think
that
the
one
required
kneeling
more
then
the
other
.
While
as
the
Disciples
were
sitting
at
table
in
Emaus
,
Christ
gave
thankes
,
and
Math.
14.
after
the
people
were
placed
and
set
on
the
ground
,
Christ
gave
thankes
looking
up
to
heaven
onely
.
This
lifting
up
of
the
eyes
to
heaven
was
indeed
familiar
with
Christ
,
even
when
he
went
about
some
miraculous
or
extraordinary
work
,
Ioh:
11.41
.
When
he
was
to
raise
Lazarus
,
he
gave
thankes
lifting
up
his
eyes
.
And
when
he
went
out
after
supper
to
the
garden
,
and
prayed
that
prayer
Ioh.
17.
It
is
said
onely
that
he
lifted
up
his
eyes
.
The
Liturgie
ascribed
to
Iames
and
Ambrose
,
[
](A17588-e410-b)b
b
De
Sacrament
:
lib.
4.
cap.
5.
constantly
affirme
,
that
he
lifted
up
his
eyes
also
when
he
gave
thankes
at
the
Eucharistical
supper
:
no
further
do
they
affirme
.
Put
the
case
the
Doctors
conjecture
were
true
,
it
will
not
follow
that
Christ
and
his
Apostles
continued
the
gesture
of
standing
or
kneeling
throughout
the
whole
action
.
They
could
not
stand
all
the
time
:
for
their
sitting
with
leaning
on
their
left
elbowes
,
and
their
breasts
,
towards
the
table
,
required
the
table
to
be
so
neere
,
that
they
might
not
stand
betwixt
the
beds
and
the
table
.
They
could
not
stand
upon
their
beds
;
for
then
their
feet
had
been
neerer
to
the
table
then
their
hands
or
their
heads
.
Christ
sayd
,
Arise
,
let
us
go
hence
,
Ioh:
14.31
.
How
could
they
arise
if
they
wer
already
standing
?
It
behoved
them
therefore
eihter
to
sit
or
to
kneele
.
I
prove
they
kneeleed
not
by
the
reasons
following
:
1.
If
there
had
been
such
a
change
from
sitting
to
kneeling
,
the
Evangelists
would
not
have
omitted
it
,
seeing
it
had
been
so
great
a
change
from
the
accustomed
and
ordinary
table-gesture
used
at
all
times
before
at
the
Paschal
supper
,
unto
a
gesture
of
adoration
,
a
gesture
of
a
farre
different
nature
and
kinde
.
The
Evangelists
make
mention
of
all
other
changes
made
in
passing
from
the
last
act
of
the
Paschall
supper
to
the
Evangelicall
.
There
is
no
reason
therefore
to
think
that
they
omitted
this
.
There
is
no
circumstance
of
their
texts
that
doth
insinuate
any
such
change
,
but
rather
the
contrary
,
that
while
they
were
eating
,
and
consequently
while
they
were
sitting
still
,
Christ
tooke
bread
and
gave
thankes
.
2.
If
Christ
changed
sitting
into
kneeling
,
then
kneeling
is
a
part
of
the
institution
:
&
so
all
the
Kirkes
which
have
not
kneeled
since
Christs
his
dayes
,
shall
be
guiltie
of
transgressing
the
institution
.
For
this
I
hold
as
a
ground
;
That
whatsoever
change
Christ
made
,
in
changing
the
last
act
of
the
Paschal
supper
into
the
Eucharisticall
,
was
a
part
of
the
institution
;
namely
when
the
change
is
made
to
a
rite
of
worship
or
adoration
For
to
what
end
els
should
the
change
have
been
made
,
if
it
was
not
to
be
practised
afterward
as
a
part
of
the
institution
?
Now
our
opposites
do
acknowledge
,
that
kneeling
is
indifferent
,
&
consequently
not
a
part
of
the
institution
.
3.
Christ
at
the
delivery
of
the
elements
,
spake
in
an
enuncirtive
form
;
This
is
my
body
that
is
broken
for
you
:
and
not
in
form
of
a
prayer
,
saying
in
the
Gregorian
stile
;
The
body
of
the
Lord
preserve
thee
both
body
and
soule
to
life
everlasting
,
or
in
any
other
such
forme
of
prayer
.
Therefore
the
Apostles
kneeled
not
in
the
act
of
receiving
.
And
this
I
hold
as
an
other
ground
:
That
kneeling
was
never
practised
in
the
Apostolicall
Kirk
in
time
of
divinine
service
,
but
in
the
action
of
publick
prayer
or
thankesgiving
,
nor
ought
not
to
be
practised
but
at
the
sayd
times
.
Our
opposites
in
our
neighbour
Kirk
pretend
that
they
kneele
in
regard
of
the
prayer
uttered
at
the
delivery
of
the
elements
.
The
ministers
of
Lincoln
denude
them
of
this
pretence
:
yet
their
alledgance
confirmeth
my
assertion
.
4.
The
elements
were
carried
from
hand
to
hand
,
and
divided
by
the
communicants
amongst
themselves
.
Now
our
opposites
themselves
do
not
admit
as
compatible
,
the
kneeling
of
the
communicants
,
and
the
distributing
of
the
elements
among
themselves
.
This
last
reason
is
proved
at
length
in
Perth
Assembly
,
where
unto
I
referre
the
Reader
,
I
adde
onely
for
further
confirmation
,
the
authorities
both
of
Papists
and
Protestants
,
applying
the
precept
Luk
22.17
.
Divide
it
amongst
you
,
to
the
communion
cup.
Barradius
[
](A17588-e450-b)c
c
Tom.
4.
Lib.
3.
cap.
1.
followeth
Augustine
and
Enthymius
,
because
Luke
subjoyneth
to
that
precept
,
the
same
protestation
that
Mathew
and
Mark
do
subjoyne
to
the
communion
cup
;
to
wit
,
that
Christ
would
drink
no
more
of
the
fruit
of
the
vine
,
untill
,
&c.
and
that
the
cause
of
the
anticipation
was
,
that
the
protestation
of
not
drinking
more
might
be
joyned
with
the
protestation
of
not
eating
more
.
Iansenius
[
](A17588-e460-b)d
d
Concordia
Evangelica
,
cap
151.
is
moved
with
the
same
reason
,
and
because
the
thankesgigiving
mentioned
in
the
17.
verse
is
omitted
,
when
Luke
returneth
afterward
to
speake
of
the
same
cup
,
because
it
was
already
expressed
.
Maldonatus
[
](A17588-e470-b)e
e
In
Math.
26.27
.
sayth
,
that
when
Christ
gave
the
cup
to
one
,
least
he
should
seeme
to
will
him
onely
to
drink
,
he
sayd
,
Drink
ye
all
of
it
,
which
Luke
expressed
in
cleerer
tearmes
,
cap.
22.17
.
saying
,
Divide
it
among
you
.
Walterius
[
](A17588-e480-b)f
f
De
triplici
coena
.
page
●15
.
sayth
likewayes
,
that
the
cup
was
carried
from
hand
to
hand
.
As
for
our
own
writers
,
Hospinianus
[
](A17588-e490-b)g
g
Historie
sacramentarie
part
.
1.
Lib.
1.
Cap.
1.
sayth
,
It
is
manifest
,
that
Christ
gave
not
the
cup
to
every
one
severally
,
but
onely
to
the
first
,
and
the
first
reached
it
to
the
second
,
&
so
forth
.
Erasmus
in
his
paraphrase
[
](A17588-e500-b)h
h
Luc.
cap.
22
17.
sayth
,
it
is
observed
by
the
Ancients
,
that
Luke
maketh
twice
mention
of
the
communion
cup.
Piscator
in
his
Analysis
on
Luke
,
sayth
,
[
](A17588-e510-b)i
i
Cap.
22.17
It
is
cleare
that
the
words
are
to
be
understood
of
the
cup
of
the
Lords
supper
.
Gualter
[
](A17588-e520-b)k
k
In
Luke
22
17.
likewise
beginneth
the
institution
at
the
17.
verse
.
Mornaeus
[
](A17588-e530-b)l
l
De
Euchar.
lib.
1.
cap.
12
p.
154
in
folio
sayth
,
Christ
gave
the
cup
when
he
sayd
,
Drink
ye
all
of
it
:
Divide
it
among
you
.
Sibrandus
[
](A17588-e540-b)m
m
In
cateches.
palatino
belglcā
,
quest.
75.
speaketh
to
the
same
purpose
.
Calvin
in
his
Institutions
[
](A17588-e550-b)n
n
Lib.
4.
c.
17.
sect.
43.
Beza
in
his
last
annotations
in
the
same
place
,
Wislets
,
[
](A17588-e560-b)o
o
De
Euchar.
quest
4.
p.
545
Bilson
,
[
](A17588-e570-b)p
p
Obedience
pag
495
Iewel
,
[
](A17588-e580-b)q
q
Of
private
Masse
,
divis
.
8
and
many
moe
might
be
cited
to
the
same
effect
howbeit
Bellarmine
is
loath
to
grant
that
precept
to
be
meant
of
the
communion
cup
,
because
of
the
fruit
of
the
vine
,
mentioned
in
the
protestation
subjoyned
,
which
maketh
against
transubstantion
,
yet
he
granteth
the
matter
itselfe
,
to
wit
,
that
the
cup
was
divided
,
[
](A17588-e590-b)r
r
De
Euchar.
lib.
4.
cap.
25.
&
reached
from
one
to
another
.
And
Becanus
the
Iesuit
[
](A17588-e600-b)s
s
De
communione
sub
utraque
specie
pag.
125.
sayth
,
Drink
ye
all
of
it
,
is
all
one
with
take
&
divide
it
among
you
.
Now
as
the
cup
was
divided
among
the
communicants
so
was
likewise
the
bread
:
for
as
Christ
sayd
,
take
ye
in
the
plurall
number
,
drink
ye
;
so
he
sayd
,
take
ye
,
eate
ye
,
and
not
take
thou
,
eate
thou
.
Analogie
requireth
,
that
the
bread
should
be
divided
among
the
communicants
,
as
well
as
the
cup.
It
were
strange
to
see
the
minister
remain
in
his
own
place
when
the
cup
is
carried
from
hand
to
hand
,
and
to
goe
along
the
table
to
dispense
the
element
of
the
bread
.
Hospinianus
,
Morneus
,
Sibrandus
and
others
,
make
the
precept
,
divide
it
among
you
,
common
both
to
the
bread
and
the
cup.
Cajetane
[
](A17588-e610-b)t
t
In
Math.
26.
confesseth
that
Christ
was
so
farre
distant
from
some
of
them
,
that
he
could
not
deliver
the
bread
to
every
one
severally
,
more
then
the
cup.
The
later
confession
of
Helvetia
subscribed
not
onely
by
the
Tygurines
,
and
their
confederates
of
Bern
,
Scaphusia
,
Sangallia
,
Rhetia
;
but
also
by
the
Kirkes
of
Geneva
,
Savoy
,
Polonie
,
Hungarie
,
and
Scotland
,
anno
1566
,
hath
these
words
,
[
](A17588-e620-b)v
v
Chapt.
2●
:
Outwardly
the
bread
is
offered
by
the
minister
,
and
the
words
of
the
Lord
are
heard
,
Receive
,
eate
,
This
is
my
body
:
divide
it
amongst
you
,
drink
ye
all
of
this
,
This
is
my
blood
.
Suppose
it
were
granted
,
that
the
Apostles
divided
onely
the
cup
,
and
Christs
precept
concern
the
dividing
of
the
cup
onely
,
and
not
the
bread
,
yet
it
is
sufficient
for
our
purpose
,
seeing
the
communicants
must
compasse
the
table
with
a
table-gesture
,
to
the
end
they
may
divide
the
cup
among
them selves
.
For
if
every
one
take
the
cup
severally
out
of
the
ministers
hand
kneeling
,
Christs
precept
concerning
the
cup
is
transgressed
.
I
thinke
no
man
will
be
so
absurd
as
to
say
,
that
we
should
kneele
when
we
receive
the
bread
,
but
not
when
we
receive
the
wine
.
When
Mr.
Stuthers
was
urged
with
this
dividing
of
the
communicants
,
he
answered
;
Is
it
not
better
to
take
it
out
of
the
hands
of
the
Minister
,
then
of
an
adulterer
?
It
was
replied
by
the
Minister
proponer
;
what
if
the
minister
be
a
Iudas
?
I
ask
,
if
holy
Sixtus
and
St.
Laurence
,
gave
the
bread
and
cup
out
of
their
own
hands
,
when
the
Arch
Bishop
of
St.
Andrewes
,
and
Mr.
Gladstanes
his
Arch-deacon
gave
them
to
the
communicants
,
all
the
communicants
are
presumed
to
be
penitent
sinners
,
&
holy
persons
,
neither
doth
the
vertue
of
the
Sacrament
depend
upon
the
morall
dignity
of
him
that
ministreth
,
or
of
him
that
distributeth
.
And
this
far
for
confirmation
of
the
fourth
reason
,
referring
the
reader
for
further
satisfaction
,
to
Pert
Assembly
.
[
](A17588-e650-b)x
x
Pag.
41·42
43.44
.
When
the
bready
god
was
adored
in
the
time
of
most
grosse
superstition
,
the
popish
Doctors
were
not
so
shamelesse
,
as
to
deny
Christ
and
his
Apostles
sitting
,
to
maintaine
their
kneeling
.
The
old
verse
,
Rex
sedet
in
coena
,
&c.
was
current
among
them
.
Iohannes
de
Turrecremata
,
calleth
it
,
versum
antiquorum
,
a
verse
of
the
[
](A17588-e670-b)y
y
De
Summa
Ecclesie
,
lib.
1
c.
39.
ancients
,
and
Thomas
Aquinas
,
their
Angelical
Doctor
,
citeth
it
to
prove
that
Christ
took
the
Sacrament
himselfe
,
[
](A17588-e680-b)z
z
3.
quest.
81
art.
1.
unde
et
quidam
metrice
dixit
.
Rex
sedet
in
cena
,
turba
cinctus
duodona
.
Se
tenet
in
manibus
se
cibat
ipse
cibus
.
but
our
Doctor
in
another
sence
Angellicall
,
is
become
so
impudent
to
call
in
question
that
which
no
ancient
or
moderne
writer
did
call
in
question
before
this
last
yeare
.
Mr.
P.
Galloway
after
the
reading
of
Mr.
Doctors
Book
,
in
wrir
,
became
incontinently
so
profound
a
clark
,
that
upon
the
reconciliation
day
before
the
last
communion
,
when
the
body
of
the
Town
of
Edinburgh
were
assembled
with
their
Ministers
,
he
would
take
in
hand
to
prove
a
strange
paradox
,
to
wit
,
that
Christ
and
his
Apostles
sat
not
at
the
supper
.
No
,
sayd
Mr.
Andrew
Ramsay
,
say
not
that
brother
.
O
sayd
Mr.
Struthers
,
gybing
and
jesting
at
the
people
all
the
time
;
he
sat
this
way
&
counterfeited
Christs
table-gesture
,
deriding
them
whom
he
ought
in
all
lenitie
&
meeknes
to
have
instructed
.
But
the
honest
men
received
nothing
at
their
hands
that
day
to
be
a
warrant
to
their
consciences
for
kneeling
,
but
threatnings
from
Mr.
Galloway
,
jests
and
derisions
from
Mr.
Struthers
and
Mr.
Sideserfe
and
aversnes
from
hearing
their
reasons
from
Mr.
Ramsay
,
who
did
moderate
that
meeting
.
It
is
the
triviall
argument
of
our
opposites
that
we
are
no
more
bound
to
sitting
,
or
any
particular
gesture
,
then
we
are
argument
2
bound
to
the
time
,
the
place
,
the
order
of
receiving
after
meate
,
the
quality
of
the
leavened
bread
:
and
that
the
sitting
was
occasionall
,
onely
by
reason
of
the
Paschall
supper
specially
of
the
last
act
thereof
,
which
was
changed
in
the
new
Sacrament
,
and
that
sitting
was
not
chosen
of
purpose
by
Christ
,
or
his
Apostles
.
But
B.
Bilson
can
tell
them
[
](A17588-e770-b)a
a
Obedience
▪
pag
489
that
the
Lord
neither
in
his
speech
nor
actions
,
did
comprise
the
time
,
place
,
or
persons
.
And
Paraeus
[
](A17588-e780-b)b
b
In
1.
Cor.
11
sayih
,
that
the
evening
,
the
Inne
,
the
number
of
twelve
,
by
the
consent
of
all
,
were
not
Sacramentall
but
accidentary
circumstances
.
Christ
celebrated
in
the
evening
,
because
the
Sacrament
of
the
new
law
behoved
to
succeed
the
passover
,
the
Sacrament
of
the
old
Law
,
which
was
ordained
by
God
to
be
eaten
in
the
ev●ning
,
and
Christ
was
to
be
apprehended
before
the
morning
.
The
Paschal
supper
was
ordained
to
be
eaten
in
Ierusalem
,
in
severall
companies
and
families
,
and
therefore
Christ
celebrated
in
an
Inne
,
and
to
a
small
company
.
The
Iewes
were
expressely
forbidden
to
have
any
leavened
bread
in
their
houses
in
time
of
the
passeover
.
It
behoved
therefore
Christ
to
celebrate
with
unleavened
bread
.
All
these
circumstances
were
occasionall
and
unavoydable
,
by
reason
of
the
paschall
supper
.
But
Christ
might
have
easily
changed
into
kneeling
:
for
there
was
no
●xpresse
commandement
given
to
the
people
to
sit
at
the
P●schall
supper
.
If
they
stood
in
Egypt
,
that
standing
was
onely
for
that
time
:
when
they
came
to
Canaan
they
sate
,
as
Scaliger
sayth
[
](A17588-e790-b)c
c
De
emend
.
temporum
lib.
6.
in
the
last
Edition
.
in
argumentum
securitatis
:
or
for
the
proportion
and
Analogy
of
other
religious
feasts
,
whereat
they
sate
.
Seeing
Christ
might
have
altered
this
gesture
and
did
not
,
but
retained
as
a
gesture
as
fit
for
the
Sacrament
of
the
new
Law
as
it
was
for
the
Sacrament
of
the
old
Law
,
which
is
called
the
oblation
of
Iehova
▪
Numb.
9
7.
it
▪
is
evident
that
it
was
his
will
that
it
should
be
retained
.
He
sayth
it
shall
not
expressely
be
found
,
nor
by
reason
demonstrated
,
that
sitting
was
received
at
any
time
after
the
first
argument
3
institution
,
either
by
the
Apostles
,
or
any
in
the
primitive
or
succeeding
Churches
.
We
may
more
safely
presume
that
the
Apostolicall
churches
followed
Christs
example
,
then
he
may
presume
the
contrary
,
which
he
is
never
able
to
prove
.
The
fathers
expounding
the
breaking
of
bread
at
Emaus
to
be
the
communion
,
will
not
deny
sitting
after
the
first
supper
.
B.
Bilson
sayth
,
[
](A17588-e830-b)d
d
Obedience
pag.
461.
that
dissention
was
the
thing
which
defaced
the
Lors
supper
among
the
Corinthians
,
in
that
they
would
neither
at
common
meats
,
nor
at
the
Lords
table
sit
altogether
,
but
sorted
themselves
together
in
factions
and
companies
,
as
they
favoured
or
friended
each
other
.
Beza
sayth
,
[
](A17588-e840-b)e
e
Contra
Harchium
.
Agapas
quidem
ce●te
constat
vix
ac
me
vix
quidem
genuflexionem
admisisse
.
that
the
Love-feasts
did
no
wayes
admit
geniculation
at
the
Lords
supper
in
the
act
of
receiving
and
no
doubt
,
the
Apostle
comparing
their
partaking
of
the
table
of
the
Lord
and
the
table
of
divels
together
1
Cor
10.21
.
did
include
the
gesture
with
the
rest
,
and
oppose
the
sitting
at
the
Lords
table
to
sitting
at
table
in
Idols
Chappel
.
1
Cor.
8.10
.
Durandus
[
](A17588-e850-b)f
f
Rational
.
lib.
4.
cap.
1.
sayth
,
that
the
Apostles
celebrated
as
Christ
did
,
Et
formam
observantes
in
verbis
&
materiam
in
rebus
,
observing
both
matter
and
forme
:
And
he
sayth
,
[
](A17588-e860-b)g
g
Lib.
6.
c.
77
that
in
the
first
beginning
of
the
Kirkes
,
the
Apostles
used
no
other
words
,
but
the
words
of
the
institution
at
the
consecration
:
he
sayth
,
that
they
added
afterward
the
Lords
prayer
,
but
this
is
but
an
uncertain
and
unwritten
tradition
.
The
Waldenses
alledge
out
of
Chronica
gestorum
,
that
the
form
of
the
institution
was
a
long
time
observed
in
the
Kirk
,
and
that
the
communicants
kneeled
not
,
but
sate
.
[
](A17588-e870-b)h
h
Apologia
contra
hinas
titeras
doctoris
Augustini
.
Ex
isto
manifestum
cit
,
quod
primitiva
Ecclesia
hanc
fidem
habuit
,
et
illam
confessa
est
et
non
secit
reverentiam
huic
Sacramento
,
quia
rilo
tempore
exemplo
Christi
sedentes
statim
acceperunt
et
nihil
retinuerunt
,
nec
extra
domum
extulernt
et
hec
institutio
diu
stetit
,
sicut
Chronica
gestorum
ostendunt
.
v.
Tydij
Waldensia
.
Mornaeus
testifieth
[
](A17588-e880-b)i
i
De
Euchar.
lib.
1.
cap.
1.
that
there
are
some
foot-steps
that
remain
in
the
monasteries
of
St.
Bennet
,
where
they
have
no
other
masse
for
three
dayes
before
Easter
but
this
form
following
:
The
Abbot
sanctifieth
the
bread
&
the
wine
,
and
the
Monkes
do
communicate
sitting
,
receiving
the
elements
out
of
the
Abbots
hand
.
And
this
form
is
called
by
them
mandatum
,
the
commandement
.
Then
in
the
account
of
the
very
Benedictines
,
to
sit
at
table
and
comunicate
,
is
a
commandement
.
We
must
not
think
the
Apostles
altered
Crists
precept
,
ordaining
the
communicants
to
distribute
among
themselves
,
but
this
could
not
be
done
but
with
a
table-gesture
.
The
Apostle
in
rehearsing
the
institution
declareth
,
that
the
words
of
the
promise
whereunto
the
seales
are
annexed
of
bread
&
wine
,
were
uttered
not
in
form
of
a
prayer
,
but
in
an
enunciative
form
.
It
followeth
therefore
according
to
the
ground
already
layd
down
,
that
in
the
Apostles
time
the
table-gesture
,
and
not
kneeling
was
the
gesture
of
the
communicants
.
But
put
the
case
we
were
destitute
of
reasons
for
the
sitting
of
Apostolicall
Kirkes
,
yet
as
long
as
we
have
nothing
to
prove
the
contrary
,
we
ought
to
adhere
to
the
institution
.
For
Calvin
sayth
,
[
](A17588-e900-b)k
k
Institut.
l.
4.
cap.
37.
sect.
35
that
they
who
receive
as
is
commanded
without
adoration
,
are
secure
that
they
depart
not
from
gods
commandement
,
then
the
which
security
there
can
nothing
be
better
when
we
enterprise
any
thing
.
They
have
the
example
of
the
Apostles
whom
we
read
not
to
have
adored
prostrate
,
but
as
they
were
sitting
they
received
and
did
eate
.
They
have
the
use
of
the
Apostolicall
Kirk
,
where
it
is
declared
that
the
faith-full
did
communicate
,
not
in
adoration
,
but
in
breaking
of
bread
.
We
omit
the
washing
of
feet
,
why
may
we
not
likewayes
,
argument
4
sayth
the
Doctor
,
omit
sitting
?
That
Christ
did
wash
his
Disciples
feet
;
was
an
extraordinary
example
,
to
teach
the
Disciples
humility
,
who
were
contending
for
majority
.
The
Doctor
his
head
had
need
to
be
washed
also
.
But
the
washing
itselfe
was
an
ordinary
custome
betwixt
the
first
and
second
service
of
the
Paschall
supper
.
Bernard
of
old
,
and
Venator
one
of
the
Remonstrants
of
new
[
](A17588-e940-b)l
l
Hommij
controversie
Belgice
in
art.
33
would
have
this
Iewish
ceremony
made
a
Sacrament
and
the
Doctor
a
Sacramentale
,
belonging
to
the
holy
communion
,
but
none
of
them
is
worthy
of
confutation
.
He
reasoneth
now
in
personam
and
not
from
the
matter
itselfe
:
argument
5.
and
6.
for
what
if
there
be
a
fault
to
kneele
in
the
time
of
the
thankesgiving
?
followeth
it
that
we
should
commit
a
greater
fault
in
the
act
of
receiving
.
Both
minister
and
people
have
warrant
from
other
scripture
to
kneele
in
time
of
prayer
,
but
in
the
very
act
of
banquetting
and
feasting
,
we
have
no
warrant
at
all
.
Seing
a
table-gesture
is
necessary
:
it
is
then
most
necessary
and
proper
,
when
we
are
in
the
very
use
of
the
table
eating
and
drinkinking
at
it
:
we
may
praye
and
give
thankes
before
we
sit
down
to
our
ordinarie
repast
,
but
when
we
begin
to
eate
we
use
the
Table-gesture
.
Christ
sate
at
the
table
all
the
time
of
the
action
.
It
is
true
.
The
Table
was
short
,
and
the
Company
but
small
,
and
he
had
all
his
guests
within
his
view
.
The
Minister
must
act
his
part
in
the
view
of
the
whole
congregation
:
and
therefore
they
may
lawfully
change
sitting
into
standing
for
the
edification
of
the
hearers
and
beholders
of
the
action
.
Sitting
we
thought
never
so
necessary
,
but
that
it
might
be
changed
into
another
table-gesture
when
necessitie
required
.
argument
7
He
reasoneth
again
in
personam
.
It
followeth
not
that
we
may
change
sitting
,
because
we
conjoyn
the
blessing
of
the
bread
and
cup
in
one
blessing
,
which
Christ
severed
.
What
if
we
faile
in
this
,
should
we
faile
in
the
other
also
?
It
is
true
Christ
gave
several
thankes
,
according
to
the
form
of
the
last
act
of
the
paschal
supper
,
but
when
we
joyne
them
in
one
thankesgiving
,
is
any
thing
omitted
which
ought
to
have
been
done
?
Is
not
the
cup
blessed
,
when
it
is
blessed
with
the
bread
?
Next
,
is
the
frame
of
the
institution
broken
when
there
is
but
one
common
thankesgiving
.
But
when
the
table-gesture
is
changed
into
a
gesture
of
adoration
,
the
nature
and
kinde
of
the
gesture
is
changed
.
Next
,
this
change
draweth
with
it
another
great
change
,
to
wit
,
of
the
order
and
frame
of
the
institution
.
The
order
and
frame
of
the
institution
requireth
that
the
words
uttered
at
the
delivery
of
the
elements
,
be
uttered
in
an
enunciative
form
.
For
the
words
of
the
institution
are
not
onely
narrative
,
but
directive
,
as
the
Doctor
confessed
a
litle
before
.
Next
,
the
order
and
frame
of
the
institution
requireth
,
that
the
communicants
compassing
the
table
,
shall
divide
,
the
elements
among
themselves
:
kneeling
putteth
all
this
frame
act
of
joynt
,
and
draweth
with
it
a
breach
of
Christs
speciall
commandement
,
Divide
amongst
you
.
The
conjunct
thankesgiving
draweth
with
it
none
of
these
changes
.
argument
8
He
proponeth
their
triviall
argument
of
pauls
rehearsall
of
the
institution
,
and
the
Evangelists
,
where
no
mention
is
made
of
sitting
▪
or
any
other
gesture
.
By
this
reason
neither
a
lawfull
Minister
,
nor
thankesgiving
at
the
conclusion
of
the
supper
,
nor
a
table
be
necessary
for
none
of
these
are
rehearsed
by
Paul
in
the
rehearsall
of
the
institution
:
but
Paul
presopposeth
a
lawfull
Minister
,
a
table
,
and
a
table
gesture
:
for
he
hath
made
mention
of
them
already
,
and
here
he
reherseth
onely
the
words
uttered
by
the
minister
to
the
commu●i●ants
planted
about
the
table
,
and
proceeding
to
the
very
a●tion
itselfe
.
And
in
his
rehearsall
he
uttered
in
an
enunciati●●
form
the
words
pronounced
at
the
delivery
of
the
elements
,
and
not
in
form
of
a
prayer
:
and
therefore
all
gesture
of
adoration
at
the
receiving
was
excluded
,
as
we
have
often
sayd
.
The
Evangelists
say
,
that
while
they
were
eating
,
Christ
took
bread
:
howbeit
their
eating
did
not
belong
to
the
institution
,
yet
it
includeth
their
gesture
,
that
while
they
were
sitting
,
Christ
took
bread
,
&c.
a
gesture
doth
belong
to
the
institution
.
Out
of
these
words
do
all
writers
collect
that
they
sate
at
supper
.
Howbeit
we
plead
for
a
table-gesture
in
generall
and
not
for
the
absolute
necessity
of
sitting
in
particular
,
yet
how
weakly
hath
the
Doctor
disputed
against
it
?
Sitting
indeed
we
think
ought
not
to
be
changed
,
no
not
into
another
table-gesture
,
without
necessity
:
Iohannes
à
Lasco
[
](A17588-e1050-b)n
n
In
Liturgia
ecclesiatum
peregrinatum
Londini
sub
.
Ed.
6.
exhorted
all
the
ministers
in
the
Reformed
Kirks
,
to
remove
according
to
their
office
and
dutie
,
not
onely
geniculation
,
but
also
standing
and
taking
in
severall
from
the
Minister
en
passant
,
and
to
restore
the
sitting
of
the
communicants
at
table
,
again
,
where
it
is
worne
out
of
use
.
CHAP.
II.
A
table-gesture
agreeth
best
with
decencie
.
THe
Doctor
goeth
about
to
prove
kneeling
more
decent
in
the
act
of
receiving
,
then
sitting
or
any
other
gesture
▪
and
so
he
carpeth
not
onely
our
former
order
which
he
preferred
before
any
other
at
Pert
Assembly
,
but
also
Christ
himselfe
as
not
wise
enough
to
consider
what
gesture
was
most
decent
for
so
holy
an
action
.
If
another
more
commodious
and
better
form
could
have
been
devised
,
out
of
all
doubt
,
sayth
Hospinian
[
](A17588-e1090-b)o
o
Historie
Sacramenta
〈◊〉
.
1.
lib.
1.
cap
5.
Christ
would
have
instituted
it
,
and
the
Apostles
would
have
recommended
it
to
the
Kirkes
,
and
therefore
willeth
,
[
](A17588-e1100-b)p
p
〈◊〉
cap.
2.
l.
1
.
that
if
any
thing
be
found
different
either
in
the
nature
or
proper
sence
of
words
,
or
in
rite
or
external
ceremony
from
this
rule
that
it
be
amended
according
to
the
same
as
the
most
excellent
,
most
holy
,
most
uncorrupted
,
most
absolute
,
and
most
certain
rule
.
If
therefore
there
be
any
gesture
that
shall
put
this
rule
out
of
rule
:
I
say
it
ought
not
to
be
esteemed
agreeable
either
to
pietie
,
decency
,
or
charity
,
let
be
to
be
preferred
before
other
gestures
.
The
Doctor
laieth
down
for
a
ground
,
that
by
the
table
of
section
1
the
Lord
,
1.
Cor.
10.21
.
is
not
meant
a
materiall
table
or
the
symbolical
and
externall
part
onely
,
but
the
body
and
blood
of
the
Lord
,
because
the
Apostle
sayth
,
the
Corinthians
could
not
partake
both
of
the
table
of
the
Lord
and
of
divels
.
Whereas
a
man
may
be
partaker
of
both
the
materiall
tables
,
and
drinke
both
of
the
materiall
cup
of
the
Lord
,
and
the
material
cup
of
divels
.
It
is
evident
notwithstanding
of
the
Doctors
wrangling
that
the
Apostle
meaneth
also
of
a
materiall
table
,
and
the
Sacrament
by
a
kind
of
trope
called
Metonymia
subjecti
,
is
denominate
from
the
materiall
table
whereat
the
communicants
did
participate
of
the
elements
.
The
Apostles
speaketh
not
of
a
natural
,
but
a
morall
partaking
of
the
Lords
table
.
A
man
might
not
lawfully
sit
at
the
materiall
table
of
the
Lord
,
and
drink
of
the
materiall
cup
,
and
sit
also
at
the
materiall
table
of
divels
in
the
Idols
chappels
,
and
drink
of
ther
materiall
cups
.
for
that
we
may
do
which
we
may
do
by
Law
or
right
.
Now
the
communicant
in
sitting
at
both
the
materiall
tables
professed
f●llowship
both
with
god
and
the
divell
as
Paul
speaketh
.
for
the
two
materiall
tables
were
symboles
of
two
contrary
professions
as
Aretius
in
1.
Cor.
10.21
.
sayth
.
for
he
that
eate
of
the
meate
of
the
sacrifice
,
partaketh
of
the
sacrifice
,
and
he
that
participateth
of
the
sacrifice
,
participateth
of
the
religion
whereunto
it
belongeth
:
he
that
participateth
with
the
religion
communicateth
with
the
Idol
and
false
god
whose
religion
it
is
.
The
table
of
divels
was
a
materiall
table
in
the
Idols
chappell
,
whereat
the
Idolater
feasted
.
See
Beza
[
](A17588-e1140-b)q
q
In
1
Cor.
8.10
.
1
Cor.
10
21.
,
Tilenus
▪
[
](A17588-e1150-b)r
r
disput
de
coena
.
Caietanus
,
[
](A17588-e1160-b)s
s
In
1
Cor
8.10
.
〈◊〉
1
Cor.
10
21.
Willets
.
[
](A17588-e1170-b)t
t
Sy●ops
.
pag.
414.
Now
if
the
table
of
divels
from
which
the
cursed
feasts
were
denominate
,
were
materiall
tables
,
then
the
table
of
the
Lord
compared
with
them
was
also
materiall
.
And
Beza
out
of
the
same
verse
which
the
Doctor
hath
alledged
concludeth
that
in
the
primitive
Kirk
there
were
materiall
tables
and
not
altars
.
The
Christians
offended
their
weake
Brethren
by
feasting
on
the
things
sacrificed
in
private
houses
,
but
in
feasting
in
the
temple
there
was
both
scandall
and
error
.
The
Apostle
findeth
fault
both
with
the
one
and
the
other
.
In
a
word
all
such
metonymicall
speeches
do
import
the
verity
of
the
subject
.
The
cup
of
the
new
Testament
doth
import
that
there
was
a
materiall
cup.
To
partake
of
the
Altar
,
doth
import
that
the
Israelites
had
an
Altar
.
I
conclude
with
the
ground
laid
down
by
Paraeus
,
[
](A17588-e1180-b)v
v
In
1
Cor.
11.
A
quo
ritu
totam
Eucharistiam
deno
minaverat
ecciesia
Apostolica
is
proculdubio
est
sacramentalis
et
necessarius
.
from
whatsoever
rite
the
Sacrament
is
denominate
,
it
is
Sacramentall
and
necessarie
.
He
inferreth
that
Sacramentall
breaking
of
the
bread
after
thankesgiving
,
is
necessary
to
the
integrity
of
the
Sacrament
:
and
I
inferr
upon
the
same
ground
that
a
materiall
table
is
necessary
,
seeing
the
Sacrament
is
denominate
metonymically
from
a
table
,
and
called
the
table
of
the
Lord
,
to
distinguish
it
from
other
materiall
tables
.
His
reason
to
prove
kneeling
more
decent
then
sitting
,
is
because
it
is
a
religious
gesture
,
and
more
conform
to
other
section
2.
and
3.
customes
and
fashions
we
use
at
the
table
of
the
Lord
,
which
we
use
not
at
other
tables
.
as
we
choose
the
day
light
rather
than
the
night
,
a
sacred
place
,
such
as
is
the
temple
a
reverend
order
such
as
to
receive
before
meat
,
because
it
it
not
a
common
supper
,
but
the
Lords
supper
.
The
answer
is
very
easie
:
Are
not
all
these
circumstandes
and
the
same
carriage
observed
for
the
hearing
of
the
word
,
the
day
light
,
the
sabboth
day
,
the
temple
.
Next
all
these
customes
are
not
in
themselves
simpliciter
more
decent
for
in
the
time
of
persecution
the
night
was
as
decent
as
the
day
,
and
a
desert
or
a
cave
as
decent
as
a
Kirk
:
for
expediencie
maketh
decencie
in
these
things
.
3.
In
the
primitive
Kirk
they
communicated
daily
,
and
yet
as
decently
as
on
the
Sabboth
day
.
4.
The
Iewes
were
more
tied
to
sacred
times
and
temples
for
celebration
of
their
Sacraments
,
and
keeping
of
their
feasts
,
then
we
are
,
and
yet
they
sate
even
at
the
paschall
supper
,
the
noblest
feast
that
they
had
.
5.
None
of
these
customes
or
circumstances
do
overthrow
the
table
,
and
take
away
the
right
use
of
it
,
but
kneeling
taketh
away
the
right
use
of
the
table
,
and
turneth
it
into
an
altar
or
cup-boord
:
but
so
doth
not
sitting
.
Whether
is
a
gesture
that
maketh
a
table
no
table
more
decent
for
a
table
,
or
the
gesture
that
preserveth
the
use
of
the
Table
and
all
the
rules
of
the
feast
?
Our
sitting
applied
to
a
holy
purpose
is
sanctified
for
the
time
as
all
our
actions
are
holy
when
they
are
done
according
to
Gods
will
,
and
with
a
respect
to
his
glory
.
He
sayth
,
that
the
gesture
of
the
body
is
morall
,
voluntary
,
and
changeable
,
and
should
be
applied
according
to
the
nature
of
the
action
.
It
is
true
,
the
gesture
is
changeable
,
according
to
that
facultie
in
man
which
the
Philosophers
call
Locomotiva
,
but
it
is
to
be
ordered
by
Lawes
,
both
in
civill
and
religious
affaires
.
We
grant
that
our
maniers
and
gestures
must
be
composed
according
to
the
use
use
of
the
table
,
and
not
according
to
the
matter
or
form
;
but
all
table
whatsoever
be
their
mater
,
form
and
use
,
do
require
a
table-gesture
,
never
one
doth
admit
kneeling
.
Men
use
not
to
kneele
,
no
not
at
the
table
of
Exchange
.
The
table
of
exchange
doth
differ
in
use
from
the
table
appoynted
for
feasting
,
and
therefore
no
wonder
that
they
differ
in
the
table
gestures
.
But
the
table
of
the
Lord
agreeth
with
the
feasting
table
in
the
analogicall
use
and
end
.
Christ
himselfe
hath
taught
us
how
to
use
the
Lords
table
,
and
with
what
gesture
.
We
are
silent
,
we
sport
not
,
we
take
nothing
before
we
are
commanded
and
instructed
at
this
table
,
as
we
do
at
other
tables
and
feasts
,
because
in
so
doing
we
should
dicturb
that
holy
action
;
but
sitting
is
so
farre
from
disturbing
,
that
it
makes
us
more
fit
to
attend
to
the
commandement
and
instructions
given
us
.
We
sit
with
our
heads
vncovered
at
this
table
,
which
we
do
not
at
common
tables
,
but
we
do
it
for
veneration
and
not
for
adoration
.
We
sit
with
our
heads
uncovered
when
the
word
is
read
,
but
not
when
it
is
preached
,
to
distinguish
between
the
voyce
of
God
and
the
voyce
of
man
.
At
this
holy
action
the
words
,
the
symboles
,
the
rites
,
are
all
divine
,
and
Christs
own
words
,
rites
,
and
symboles
;
his
voyce
soundeth
through
all
the
tables
of
the
world
:
the
symboles
are
the
Princes
seales
,
and
our
celebration
is
nothing
else
but
a
repetition
of
the
first
institution
,
and
the
authentike
instrument
written
over
again
.
We
use
not
kneeling
civilly
,
wheresoever
we
use
the
uncovered
head
;
but
kneeling
is
the
gesture
of
adoration
both
in
civill
and
religious
uses
.
The
uncovering
of
the
head
doth
noth
spoyle
us
of
the
liberties
and
prerogatives
of
a
table
sociall
admission
to
it
,
and
familiar
entertainment
at
it
,
nor
breaketh
not
the
order
and
frame
of
the
institution
,
but
kneeling
is
guiltie
of
all
these
enormities
,
as
I
have
sayd
.
If
commodity
make
custome
,
and
custome
make
decencie
,
section
4
then
kneeeling
must
be
condemned
as
an
undecent
gesture
.
The
Doctor
measureth
the
time
of
the
celebration
by
his
own
form
,
when
he
dispatcheth
the
communicants
with
some
few
words
,
and
not
by
the
institution
.
But
make
the
time
of
celebration
never
so
short
,
yet
kneeling
is
more
painfull
,
then
any
other
gesture
,
and
consequently
not
so
decent
,
because
not
so
commodious
.
To
what
purpose
serveth
all
this
discourse
,
seeing
kneeling
is
not
urged
as
a
table-gesture
,
but
as
a
gesture
of
adoration
.
Swarez
[
](A17588-e1290-b)x
x
In
Thomam
tom.
1.
pag.
764.
genuflexio
que
est
nota
adorationis
potest
esse
actus
penitentic
propter
pen
alitatem
,
quam
habet
adjunctam
.
sayth
,
that
kneeling
which
is
a
note
of
adoration
,
may
be
made
an
act
of
a
penitentiarie
,
for
the
pain
which
is
joyned
with
it
.
But
we
consider
not
now
the
pain
,
but
the
purpose
of
it
,
in
this
argument
.
For
never
man
yet
thought
that
kneeling
was
the
fittest
table-gesture
,
neither
have
we
ever
heard
any
nation
never
so
barbarous
,
use
it
.
He
sayth
kneeling
is
more
universally
received
in
the
reformed
Kirkes
then
sitting
.
If
he
meane
of
the
Lutheran
Kirkes
,
that
universalitie
is
not
to
be
regarded
.
The
best
reformed
Kirkes
as
they
have
abandoned
the
opinion
of
the
bodily
presence
,
so
have
they
the
gesture
of
kneeling
:
yea
all
the
Lutherans
do
not
consent
to
the
adoration
of
Christ
in
the
Eucharist
as
Illyricus
and
his
followers
,
because
they
say
Christ
is
to
be
adored
onely
where
it
is
his
will
to
be
adored
.
As
for
the
Anglican
Kirk
,
I
deny
that
the
body
of
that
Kirk
doth
approve
kneeling
howsoever
they
be
compelled
by
their
Kirk
representative
to
practise
it
.
If
we
should
follow
examples
,
we
must
look
to
voluntaries
.
It
is
no
great
commandation
of
kneeling
,
that
it
was
practised
400
yeares
under
the
Antichrist
:
and
howbeit
we
wer
not
able
to
designe
some
time
,
when
another
gesture
was
in
use
,
it
will
not
follow
,
that
it
was
in
practise
in
all
ages
before
.
We
are
not
bound
to
shew
the
behinning
of
every
corruption
.
Whilest
the
husband
man
was
sleeping
,
the
evill
one
did
sow
his
tares
among
the
wheat
,
which
he
perceived
not
,
till
they
were
growen
up
.
Yet
we
will
be
more
liberall
,
and
for
further
satisfaction
,
we
use
to
give
an
instance
of
an
other
gesture
which
was
in
use
,
to
wit
,
standing
at
the
act
of
receiving
,
for
the
space
of
500.
yea
an
thousand
yeare
after
Christ
,
and
they
cannot
produce
one
expresse
authentike
testimony
of
kneeling
for
the
space
of
500
yea
of
a
1000
yeare
after
Christ
.
And
to
testifie
ancient
standing
,
we
have
yet
the
custome
of
Christians
in
the
Orient
.
[
](A17588-e1320-b)‡
‡
Morneus
de
Eucharist
.
lib.
4.
cap.
7.
quare
Ecclesie
Orientales
adorationem
Sacramenti
admiserunt
nusquam
:
non
que
patriarche
codstantinopolitano
obsequuntur
,
non
quae
Antiocheno
.
Et
in
Abyssinis
etiam
ipsis
hodie
stantes
Sacramenta
participant
nec
eo
minus
reverenter
.
Honorius
it
seemeth
ordained
not
kneeling
at
the
elevation
of
the
Masse
,
but
a
reverend
inclination
of
the
body
:
howbeit
afterward
it
turned
to
kneeling
.
But
whether
Honorius
ordained
kneeling
at
the
elevation
,
and
whether
kneeling
in
the
act
of
receiving
went
before
kneeling
at
the
elevation
or
followed
after
,
is
not
prejudiciall
to
our
cause
.
seeing
both
were
bred
under
the
Antichrist
,
and
no
authentick
testimony
can
be
alledged
of
the
gesture
of
kneeling
for
a
1000.
section
5
Yeares
.
section
6
He
admitteth
standing
on
the
Lords
day
,
and
other
dayes
,
wherein
they
did
not
kneele
in
time
of
publick
prayer
:
but
yet
upon
other
dayes
saith
he
,
as
they
might
pray
kneeling
,
so
they
might
communicate
kneeling
.
But
he
doth
not
produce
so
much
as
one
example
out
of
all
antiquity
.
The
examples
alledged
by
us
for
standing
in
the
act
of
receiving
,
are
generall
,
and
for
every
day
as
well
as
for
the
Lords
day
.
The
example
alledged
by
himself
doth
not
specifie
any
day
.
The
testimony
of
Dionysius
Alexandrinus
,
Pag.
59.
and
the
words
of
Tertullian
are
confounded
in
Perth
assembly
through
the
Printers
fault
,
which
by
the
way
I
wish
the
Reader
to
mark
.
The
ancient
Kirk
changing
sitting
into
standing
,
judged
sitting
not
necessarie
,
It
is
true
.
Neither
do
we
hold
it
absolutely
necessarie
,
and
as
for
the
change
we
are
not
to
imitate
them
herein
:
for
they
adulterated
the
forme
of
the
institution
many
wayes
,
mixing
the
wine
with
water
,
giving
the
communion
to
Infants
,
taking
the
Sacrament
home
to
eate
it
in
their
private
houses
,
as
may
be
seen
in
the
most
ancient
writers
.
We
ought
to
take
heed
,
not
what
any
hath
done
before
us
,
sayth
Cyprian
,
[
](A17588-e1410-b)y
y
Lib.
2
epist.
3.
quod
si
nec
minima
de
mandatis
dominicis
licet
solvere
quanto
magis
tam
magna
,
tam
grandia
,
tam
ad
ipsum
dodominice
passionis
,
et
nostre
redemptionis
Sacramentum
pertinentia
fas
non
est
infringere
.
but
what
Christ
who
was
before
all
,
did
:
we
must
not
follow
the
custome
of
man
,
but
the
truth
of
God
.
And
if
it
be
not
lawfull
(
sayth
he
)
to
break
the
least
of
the
Lords
commandements
farre
lesse
is
it
lawfull
to
violate
so
great
commandements
belonging
to
the
Sacrament
of
the
Lords
Passion
,
and
of
our
redemption
.
Calvin
[
](A17588-e1420-b)z
z
Institut.
lib
4.
c.
18
sect.
11
findeth
great
fault
with
them
,
and
sayth
,
that
the
ancients
went
neerer
the
Iudaicall
manner
of
sacrificing
,
then
Christs
ordinance
,
and
the
course
of
the
Gospel
would
permit
.
And
a
little
after
he
saith
,
that
if
we
think
this
supper
the
supper
of
the
Lord
,
and
not
the
supper
of
men
,
let
us
not
move
a
naile
bredth
from
it
,
for
any
authority
of
men
,
or
prescription
of
yeares
.
And
Tossanus
saith
,
[
](A17588-e1430-b)a
a
Orat.
de
coena
domini
.
principium
erioris
circa
cocnam
domini
,
nec
minima
superstitionis
occasio
proculdubio
fuit
,
immutatio
ceremonia
rum
a
Christo
institutarum
,
et
accumulatio
illarum
,
quas
humana
ethelethrescia
successu
temporis
excogitavit
.
that
the
changing
of
ceremonies
in
the
Lord
supper
instituted
by
Christ
,
and
heaping
up
of
other
ceremonies
divised
by
mans
will-worship
,
was
the
beginning
of
error
anent
the
supper
,
and
was
no
small
occasion
of
superstition
.
The
ancient
Kirk
judged
not
standing
the
fittest
gesture
for
prayer
:
for
if
they
had
so
judged
then
they
would
have
enjoyned
standing
at
prayer
upon
other
dayes
as
well
as
upon
the
Lorde
day
.
They
stood
on
the
Lords
day
,
not
because
it
was
the
fittest
gesture
for
prayer
,
but
for
signification
,
to
signifie
their
joy
for
Christs
resurrection
,
but
kneeling
they
judged
the
fittest
gesture
for
prayer
,
as
may
be
seen
in
the
questions
attributed
to
Iustinus
.
[
](A17588-e1450-b)b
b
quest.
115.
Genuum
inclinatio
in
precatione
magis
peccatores
deo
commendat
,
quam
si
stantes
oret
.
The
ancient
Kirk
standing
at
the
receit
of
the
Sacrament
,
ye
see
then
,
judged
not
the
gesture
of
prayer
,
the
fittest
gesture
in
the
act
of
receiving
the
Sacrament
.
CHAP.
III.
Kneeling
agreeth
not
best
with
pietie
.
THe
Doctor
will
now
prove
kneeling
to
agree
best
with
pietie
.
But
if
it
agree
not
best
with
the
decencie
of
a
table
,
but
overthroweth
the
right
use
of
it
how
shall
it
agree
best
with
pietie
.
That
gesture
agreeth
best
with
pietie
,
that
agreeth
best
with
the
order
and
rules
of
the
institution
.
For
he
cannot
be
devout
sayth
Ambrose
[
](A17588-e1490-b)c
c
In
1
Cor.
11.
who
presumeth
to
do
otherwaise
,
then
the
author
hath
set
down
.
The
consideration
of
the
giver
the
gift
,
the
manner
of
donation
,
section
1.2.3.4
.
and
receiving
is
not
plainly
set
down
by
the
doctor
.
The
name
of
gift
is
ambiguous
,
as
may
be
seen
in
Casaubonus
.
[
](A17588-e1530-b)d
d
De
Eucharist
pag.
575.576
.
For
the
Fathers
sometime
called
the
inward
grace
of
the
Sacrament
the
gift
,
and
sometimes
the
symbolicall
part
,
and
sometimes
they
called
it
the
gift
,
&
somtimes
giftes
.
If
we
were
to
receive
a
gift
,
if
it
were
both
a
morsell
of
bread
out
of
gods
own
hand
immediatly
,
we
ought
,
no
doubt
to
adore
,
and
so
his
similitude
of
a
subject
receiving
a
benefit
out
of
the
princes
own
hand
,
may
illustrat
the
matter
very
well
.
But
at
the
Lords
supper
we
receive
the
elements
of
bread
and
wine
not
out
of
gods
own
hands
immediatly
,
but
out
of
the
hands
of
the
Minister
,
who
is
our
fellow-servant
.
2.
Our
union
with
Christ
,
&
participation
of
his
body
and
blood
is
not
begun
at
the
Lords
supper
nether
is
it
proper
to
it
,
but
common
to
the
word
and
to
baptisme
.
By
the
ministerie
of
the
word
,
and
the
Sacrament
of
Baptisme
,
we
are
made
partakers
of
Christ
and
his
benefites
if
we
have
the
hand
of
faith
to
receive
.
Origen
sayth
,
[
](A17588-e1540-b)e
e
In
numer
.
homil.
23.
hoc
quodmodo
loquimur
,
sunt
carnes
Christi
.
that
which
we
are
presently
speaking
to
you
is
the
flesh
of
Christ
.
And
in
another
place
,
[
](A17588-e1550-b)f
f
In
numer
.
homil.
16.
we
are
sayd
to
drinke
the
blood
of
Christ
not
onely
by
the
rites
of
the
Sacraments
,
but
also
when
we
heare
the
word
.
And
Hierome
sayth
[
](A17588-e1560-b)g
g
In
psal.
147
licet
in
mysterio
possit
intelligi
,
tamen
verius
corpus
Christi
et
sanguis
ejus
sermo
scriptu●●um
est
.
howbeit
the
words
of
Christ
to
eate
his
flesh
and
drinke
his
blood
,
may
be
understood
in
the
mysterie
,
yet
more
truly
the
speech
of
the
scriptures
is
the
body
and
blood
of
Christ
.
Augustinus
sayth
,
[
](A17588-e1570-b)h
h
Epistola
ad
Bonifacium
.
there
is
no
doubt
but
every
one
of
the
faitfull
is
made
partaker
of
the
body
and
blood
of
Christ
,
when
in
Baptisme
he
is
made
a
member
of
Christ
.
Chrisostome
sayth
,
[
](A17588-e1580-b)i
i
In
Marcum
homil.
14.
that
in
Baptism
we
adore
the
body
of
Christ
.
We
receive
then
the
very
same
benefits
in
the
word
and
Baptisme
which
we
receive
in
the
Lords
supper
.
Our
union
with
Christ
is
begun
by
faith
;
faith
is
wrought
by
the
ministery
of
the
word
,
and
confirmed
afterward
by
the
same
word
,
and
strengthened
also
by
the
ministerie
of
the
Sacraments
,
which
are
seales
and
pledges
to
us
of
our
union
with
Christ
.
3.
These
benefites
are
common
to
the
Sacraments
of
the
old
Law
and
the
new
:
they
had
the
same
substance
of
the
seales
that
we
have
,
did
eate
the
same
spirituall
food
,
and
drink
the
same
spirituall
drink
that
we
do
,
1
Cor.
10.3.4
.
Augustine
saith
[
](A17588-e1590-b)k
k
De
utilitate
penitent
.
cap.
1.
quicunque
in
manna
intellexerunt
Christumeundem
quem
nos
spiritualem
cibum
manducavcrunt
.
that
whosoever
in
the
Manna
understood
Christ
,
did
eate
the
same
spirituall
meat
that
we
do
.
And
yet
the
people
of
God
in
gathering
the
manna
,
howbeit
not
ministred
to
them
by
the
hand
of
men
,
did
not
kneele
.
The
Paschall
Lamb
was
the
same
to
the
people
of
God
,
that
the
Lords
supper
is
to
us
,
and
yet
they
sate
at
the
Paschal
supper
.
4.
The
inward
grace
is
not
given
to
all
the
communicants
,
but
to
the
godly
onely
;
neither
do
the
godly
ever
find
comfort
at
the
instant
of
receiving
the
seale
.
Then
according
to
the
Doctors
own
words
,
the
action
of
donation
not
being
perceived
at
the
instant
,
it
is
then
to
be
acknowledged
with
thankesgiving
when
it
is
felt
afterward
.
But
all
the
communicants
participate
of
the
Sacrament
,
even
the
wicked
.
Now
the
Lord
in
setting
down
the
order
of
the
institution
,
had
respect
to
the
Sacramentall
manner
of
donation
,
which
is
common
to
all
,
and
not
to
the
spirituall
which
is
proper
to
few
.
Even
the
very
wicked
eate
the
body
and
blood
of
Christ
Sacramentally
:
and
when
the
godly
eate
spiritually
,
yet
they
participate
not
pure
spiritualiter
,
as
Cajetane
[
](A17588-e1600-b)l
l
In
3
quest.
79
80.
speaketh
,
meerely
spiritually
,
but
Spiritualiter
&
Sacramentaliter
.
And
this
maner
of
donation
with
solemne
testification
,
which
is
not
purely
spirituall
,
but
spirituall
and
sacramentall
is
common
to
the
godly
both
under
the
Law
and
under
the
Gospell
,
&
to
Baptisme
,
alsweill
as
the
Lords
supper
.
The
Apostle
1
Cor.
11.
condemneth
all
manner
of
unworthy
receiving
,
whether
by
hypocrisie
,
when
we
come
without
faith
and
repentance
:
or
by
prophannes
,
when
we
come
like
drunkards
and
factiously
.
But
sitting
the
Apostle
did
never
condemne
,
but
rather
approved
as
the
ordinary
table-gesture
.
The
wicked
,
howbeit
they
partake
not
spiritually
of
the
Lords
body
,
yet
they
are
guiltie
in
respect
of
abusing
the
seales
,
as
Chrysostome
sayth
,
he
that
polluteth
the
Princes
purple
robe
offendeth
the
Prince
himselfe
.
As
for
our
manner
of
receiving
,
the
common
manner
is
sacramentall
,
and
according
to
that
which
is
common
to
all
should
our
carriage
be
.
The
Godly
receive
also
with
faith
spiritually
,
but
as
I
have
sayd
not
purely
spiritually
,
but
Spiritually
and
Sacramentally
.
Faith
is
accompanied
with
humility
,
it
is
true
;
but
humilitie
is
an
habit
of
the
Soule
,
and
not
an
act
of
adoration
.
Faith
is
accompanied
with
hunger
and
thirst
,
it
is
true
;
but
hunger
and
thirst
is
not
the
prayer
of
the
Soule
,
but
a
provoker
of
the
soule
to
pray
,
as
hunger
and
thirst
provoketh
a
man
to
cry
for
meat
and
drink
.
Faith
is
accompanied
with
joy
,
and
joy
resolueth
in
desires
,
it
is
true
;
but
desires
are
not
formallie
prayers
and
praises
.
Faith
is
accompanied
with
all
other
Christian
graces
:
For
every
Christian
grace
is
accompanied
with
the
rest
.
But
this
concomitance
of
the
habits
of
other
graces
,
which
is
all
times
in
a
Christian
,
doth
not
import
their
actuall
working
at
all
times
.
Faith
is
the
chiefe
worker
in
the
act
of
receiving
:
the
rest
do
assist
,
if
there
be
need
;
but
ought
not
hinder
the
meditation
and
application
of
faith
.
When
there
do
arise
any
short
ejaculations
of
prayer
or
praise
,
they
are
onely
occasionall
as
the
communicant
doth
find
himselfe
disposed
,
and
Faith
for
to
work
.
Next
,
they
are
subtile
and
swift
,
that
there
is
not
that
agility
in
our
hompish
bodies
,
as
to
follow
with
our
gestures
these
swift
motions
,
ending
perchance
in
twinkling
of
an
eye
.
Thirdly
,
they
are
secret
between
God
and
the
Soule
,
&
therefore
ought
to
be
concealed
rather
then
expressed
by
gestures
of
worship
.
In
a
word
,
seeing
the
manner
of
our
receaving
is
not
purely
spirituall
,
but
spirituall
and
Sacramentall
,
the
spirituall
must
not
disorder
the
Sacramentall
manner
set
down
by
him
that
is
the
instituter
.
We
are
bound
to
heare
the
word
with
Faith
,
and
Faith
must
be
accompanied
with
humilitie
,
and
other
Christians
graces
.
There
will
arise
also
from
hunger
,
thirst
,
joy
;
desires
,
wishes
,
mentall
ejaculations
of
player
and
praise
;
but
the
hearer
must
not
for
all
that
cease
from
hearing
,
and
fall
down
to
worship
.
Is
there
any
thing
here
required
,
but
the
like
was
required
under
the
Sacraments
of
the
old
Law
,
and
is
required
at
the
hearing
of
the
word
.
The
secret
and
hid
covenant
,
made
betwixt
God
and
Man
,
is
made
at
the
time
of
effectuall
calling
.
The
first
solemnization
section
5.6.7
.
of
it
,
is
made
at
our
entrie
in
the
bosome
of
the
Kirke
,
when
we
make
personall
profession
on
our
part
,
and
the
Minister
in
Gods
name
admitteth
us
,
as
the
mouth
of
the
congregation
.
This
is
sealed
by
Baptisme
.
Thereafter
the
word
preached
to
all
the
members
of
the
congregation
,
is
presumed
to
be
delivered
to
beleevers
and
penitent
persons
,
and
Faith
and
repentance
is
presupposed
into
the
hearers
,
when
the
promises
of
the
Gospel
ar
made
unto
them
.
So
that
after
their
first
entry
,
Faith
is
presumed
in
the
hearer
,
as
well
as
in
the
communicant
.
Next
,
the
Sacramentall
word
is
generall
,
as
the
word
Preached
is
.
This
is
my
Body
which
is
broken
for
you
.
This
is
the
new
Testament
of
my
blood
,
which
is
shed
for
the
remissions
of
the
sins
of
many
.
It
is
not
delivered
in
the
singular
number
,
for
thee
Peter
,
or
thee
Paul
,
no
more
then
then
the
word
preached
.
The
seales
and
elements
are
received
severally
,
and
the
Spirit
worketh
severally
.
The
word
is
uttered
generally
,
as
the
Sacramentall
word
is
,
but
the
Spirit
worketh
by
it
severally
.
If
a
man
should
kneele
for
the
severall
work
of
the
Spirit
,
then
he
must
kn●ele
,
as
well
at
the
word
as
at
the
Sacrament
.
As
for
the
severall
receiving
of
the
seale
,
it
is
so
received
severally
,
at
that
it
must
also
be
received
conjunctly
,
with
other
communicants
,
that
is
:
that
the
communicants
sitting
at
one
table
,
communicate
together
,
and
distribute
among
themselves
.
The
severall
receiving
of
the
outward
seales
,
must
not
break
the
order
of
conjunct
receiving
,
&
communicating
enjoyned
by
Christ
,
&
an
actuall
remembranc●
of
Christs
death
&
passion
▪
must
not
burst
forth
in
vocall
thankesgiving
in
the
very
act
of
receiving
.
That
as
the
communicating
was
conjunct
,
so
the
thankesgiving
may
be
commoun
,
and
that
the
conjunct
communicating
be
not
intertubed
.
When
the
history
of
the
Passion
is
read
,
we
are
in
actuall
remembrance
of
Christs
death
,
but
we
burst
not
out
in
vocall
praises
.
When
the
seale
is
received
,
it
is
received
from
the
hand
of
men
,
and
it
is
no
more
but
the
outward
seale
,
grace
is
not
inclosed
in
it
as
a
plaister
in
a
box
,
or
liquor
into
a
vessel
.
The
kirk
in
the
time
of
Novatus
,
was
gone
from
the
right
form
of
administration
,
and
therefore
their
example
is
no
good
argument
to
prove
severall
thanksgiving
.
And
we
read
of
nothing
,
that
was
answered
then
by
the
communicants
,
but
Amen
.
He
that
delivered
sayd
,
The
body
of
the
Lord
:
he
that
received
,
sayd
Amen
.
Novatus
when
he
delivered
,
sayd
these
words
to
the
communicant
,
Sweare
to
me
by
the
body
of
the
Lord
,
that
thou
wilt
not
return
to
Cornelius
,
in
stead
of
these
words
the
body
of
the
Lord
;
and
likewise
the
receiver
answered
,
in
place
of
Amen
,
I
will
not
return
to
Cornelius
.
[
](A17588-e1660-b)m
m
Baronius
anno
57.
numero
146.
Et
anno
254.
numero
75.
Bellarminus
de
eucharistia
,
lib.
4.
c.
13.
Now
for
a
custome
of
saying
Amen
at
the
receiving
,
as
a
particle
of
confirmation
of
the
words
uttered
by
the
Minister
,
to
wit
,
the
body
of
the
Lord
,
we
cannot
conclude
kneeling
;
for
they
sayd
Amen
standing
.
But
as
I
sayd
before
,
we
are
not
to
look
to
the
formes
of
the
ancient
kirke
.
For
the
very
Papists
themselves
have
thought
shame
of
some
of
them
,
and
the
posterior
ages
abolished
many
of
them
.
Let
it
be
remembred
here
also
,
that
all
the
D.
discourse
may
be
applied
to
the
Sacraments
of
the
old
Law
,
as
well
as
of
the
new
.
For
there
in
their
Sacraments
the
covenant
was
solemnized
,
and
they
received
the
seales
,
and
actuall
remembrance
of
the
benefits
received
,
and
to
be
received
was
required
,
but
kneeling
was
not
required
.
The
comparing
of
the
Sacraments
of
the
old
Law
and
new
Law
,
and
of
the
word
of
God
with
the
Sacraments
,
together
with
the
order
of
the
institution
,
may
furnish
answers
to
al
the
Doctors
arguments
.
This
Sacrament
is
called
the
Lords
supper
,
partly
for
honor
section
8
of
the
first
institution
,
partly
to
poynt
out
to
us
the
liberalitie
of
the
spirituall
supper
,
as
suppers
were
more
liberall
then
dinners
of
old
.
The
spirituall
part
is
called
a
Feast
or
supper
metaphorically
,
&
it
is
resembled
by
the
symbolical
part
.
It
was
not
necessarie
,
that
the
symbolicall
part
should
be
like
common
Feasts
or
suppers
in
all
poynts
.
There
are
as
many
poynts
in
it
,
as
may
serve
to
resemble
the
spirituall
supper
.
To
which
symbolicall
representation
of
a
supper
,
a
table-gesture
and
specially
sitting
was
most
correspondent
and
agreeable
,
and
so
Christ
and
his
Apostles
used
it
.
Piscator
sayth
,
[
](A17588-e1700-b)n
n
In
Math.
26.26
.
Pag.
757.
it
is
evident
in
that
the
disciples
did
eat
of
the
bread
,
and
drink
of
the
cup
sitting
together
at
table
,
that
this
action
had
speciem
convivij
,
the
shew
or
semblance
of
a
banket
:
yea
,
that
it
was
a
banket
indeed
,
but
a
sacred
one
.
And
Mornaeus
sayth
,
[
](A17588-e1710-b)o
o
De
eucharist
.
lib.
4.
●
.
7.
mitto
sacram
coenam
olim
convivij
instat
in
quo
discumbebatur
celebratam
,
cujus
etiamnum
in
Benedictinorum
mandato
vestigium
.
the
like
.
It
is
true
,
the
Doctor
sayth
the
name
of
supper
should
not
diminish
the
estimation
of
it
:
but
on
the
other
side
say
I
,
no
ceremonie
should
be
brought
in
to
take
away
speciem
convivij
the
semblance
of
a
banket
or
supper
;
but
when
the
communicants
receive
severally
kneeling
,
as
if
there
were
no
table
not
onely
is
that
semblance
of
a
banket
or
supper
,
which
the
Lord
instituted
taken
away
,
but
all
forme
of
banket
or
Supper
,
that
ever
was
used
in
any
part
of
the
world
.
As
for
the
giving
and
receiving
at
this
supper
,
we
have
spoken
already
.
The
washing
of
the
Disciples
feet
,
and
Christ
his
sitting
at
section
9
table
,
are
not
rightly
matched
together
.
His
washing
of
their
feet
before
the
last
service
of
the
Paschall
supper
was
an
extraordinarie
example
to
teach
his
Disciples
humilitie
,
but
his
sitting
at
table
,
was
not
a
thing
extraordinary
,
but
ordinary
&
usuall
.
He
sate
with
them
at
the
Paschal
suppers
before
according
to
the
custome
of
the
sacred
Feast
,
and
not
to
teach
them
humilitie
:
so
did
he
at
the
Eucharisticall
supper
.
We
never
reasoned
after
this
manner
,
The
Apostles
sate
at
table
with
Christ
,
therefore
we
may
sit
now
with
Christ
.
Christ
is
not
bodily
present
now
,
that
we
may
sit
with
him
.
To
ask
if
we
would
sit
at
table
,
suppose
Christ
glorified
would
come
down
from
heaven
and
sit
with
us
,
were
a
question
not
worthy
scanning
.
But
we
reason
after
this
manner
,
when
Christ
was
bodily
present
,
the
Apostles
kneeled
not
,
but
sate
at
table
;
farre
lesse
when
he
is
not
bodily
present
should
we
kneele
.
That
he
was
then
in
the
state
of
a
servant
,
will
not
help
their
cause
.
For
howbeit
he
was
in
the
state
of
a
Servant
,
yet
upon
singular
occasions
he
was
adored
.
If
I
would
discourse
Rhethorically
upon
the
present
occasion
they
had
to
move
them
to
kneele
,
then
any
man
would
grant
that
the
occasion
of
adoration
was
singular
,
and
yet
they
kneeled
not
,
for
other
weightie
reasons
and
causes
.
It
is
also
untrue
,
that
the
Doctor
sayth
,
that
he
carried
at
this
time
onely
the
forme
of
a
Servant
,
and
Minister
of
the
externall
element
.
for
he
carried
also
in
open
view
,
the
person
of
a
Lord
,
in
that
he
did
institute
the
Sacrament
.
We
yet
reason
further
from
the
example
of
Christ
and
his
Apostles
,
not
respecting
adoration
directed
to
Christ
bodily
present
,
and
we
say
that
Christ
directed
not
his
Apostles
to
adore
and
worship
God
the
Father
for
the
benefit
of
redemption
,
when
they
were
in
the
act
of
receiving
.
Christs
familiar
presence
should
not
have
with
holden
them
from
directing
their
prayers
and
praises
to
God
,
if
it
had
b●en
a
thing
requisite
,
no
more
then
when
they
kneeled
in
their
prayers
to
God
at
other
times
,
no
doubt
notwithstanding
of
Christs
familiar
presence
in
the
carriage
of
a
Servant
.
And
Christ
should
have
taught
them
so
to
do
,
if
the
reasons
hitherto
alledged
by
the
Doctor
were
good
.
All
his
reasons
are
as
good
for
the
first
supper
as
for
the
rest
of
the
rest
of
the
suppers
which
have
followed
since
.
The
words
of
the
institution
served
to
teach
the
Apostles
,
as
wel
as
us
,
that
he
was
their
benefactor
,
testator
,
adopter
,
redeemer
,
and
feeder
.
Again
,
the
form
that
Christ
instituted
,
he
appointed
it
not
for
that
night
onely
,
but
to
be
observed
to
his
comming
again
,
&
therefore
the
different
state
of
Christ
in
humility
or
glory
,
did
not
alter
it
.
And
even
after
his
ascension
,
when
he
was
in
the
state
of
glorie
,
the
Apostolicall
Kirkes
as
we
have
sayd
,
sate
at
table
.
The
rules
of
the
institution
and
precepts
generall
&
particular
,
admit
no
other
gesture
,
but
a
table-gesture
.
Seeing
these
rules
&
precept
are
perpetuall
&
to
be
observed
,
whether
Christ
be
in
the
state
of
glorie
or
humilitie
,
it
is
evident
,
that
it
was
Christs
will
,
that
after
his
glorification
also
,
we
should
continue
the
table-gesture
,
and
the
semblance
of
a
supper
till
his
comming
again
,
when
we
shall
sup
with
him
in
glorie
.
section
10
When
the
Apostle
saith
,
Shew
forth
the
Lord
death
,
till
he
come
again
;
the
Doctor
saith
,
he
meaneth
not
verball
preaching
made
by
word
,
but
reall
preaching
acted
by
taking
,
eating
,
drinking
.
This
is
a
Iesuiticall
exposition
very
familiar
with
the
Doctor
throughout
his
book
.
The
Rhemists
so
expound
the
words
,
1
Cor.
11.26
.
that
this
commemoration
is
nothing
els
but
the
representation
of
the
death
of
Christ
made
by
the
elements
&
the
action
.
But
D.
Fulk
answereth
that
even
according
to
the
judgement
of
the
Fathers
,
the
Lords
death
must
be
shewed
not
onely
by
the
action
,
but
also
by
words
that
may
stirre
us
up
to
remembrance
and
thankfulnes
.
Although
saith
he
a
long
sermon
as
we
take
a
sermon
,
is
not
necessarie
,
yet
at
least
a
summarie
and
briefe
declaration
of
the
institution
and
use
of
the
Sacrament
,
is
necessarie
.
And
therefore
saith
Willets
,
[
](A17588-e1820-b)p
p
Of
the
sacrament
.
quest.
1.
the
Sacraments
cannot
rightly
be
Ministred
,
unles
there
be
a
declaration
&
shewing
forth
of
the
Lords
death
,
not
onely
in
the
visible
action
of
breaking
,
distributing
,
but
also
in
setting
forth
the
end
of
the
Lords
death
,
with
an
exhortation
to
thankfulnes
.
Pezelius
saith
,
[
](A17588-e1830-b)q
q
Refutatio
Catechismi
Iesuitatum
.
P.
421.
that
to
annunce
or
declare
,
is
not
to
expresse
by
similitude
of
fact
,
but
to
inculcate
the
death
of
Christ
&
his
benefites
,
&
to
teach
the
right
use
of
the
Sacrament
.
This
annunciation
agreeth
with
the
Hagadah
,
that
is
the
declaration
which
was
made
at
the
passover
,
according
to
the
commandement
,
Exo.
13.8
.
&
thou
shalt
shew
.
This
precept
was
given
not
to
be
performed
confusedly
by
al
,
but
according
to
good
order
&
comelines
,
&
therefore
at
the
paschall
supper
one
made
the
declaration
,
expounding
every
coremony
,
in
the
own
place
;
the
meaninge
of
the
Lamb
,
of
the
bitter
hearbs
,
&
so
forth
of
the
rest
This
hagadah
&
declaration
of
the
Iewes
,
saith
Casaubonus
,
[
](A17588-e1840-b)r
r
Exercitat
.
Pag.
324.
answereth
to
annunciate
,
1
Cor.
11.26
.
But
admitting
the
Doctors
interpretation
,
what
would
he
inferre
?
He
would
inferre
that
this
Sacrament
is
called
Eucharist
not
onely
for
the
thankesgiving
,
wherewith
it
beginneth
&
endeth
,
but
because
the
action
itselfe
is
an
action
of
thankesgiving
.
for
as
it
is
a
memoriall
of
his
praise
,
so
it
is
a
testimonie
of
our
thankfulnes
.
It
is
true
indeed
that
the
name
of
Eucharist
is
attributed
,
not
by
scripture
,
but
by
the
Fathers
to
the
action
,
yea
to
the
elements
themselves
.
But
it
is
unproper
appellation
to
call
the
bread
of
the
Sacrament
Eucharist
,
that
is
thankesgiving
.
And
therefore
Iustinus
[
](A17588-e1860-b)s
s
Apolog.
2.
calling
it
so
,
must
expound
it
again
by
more
proper
speech
,
saying
panis
Eucharistetheis
,
the
bread
whereupon
thankesgiving
was
made
,
so
likewise
the
action
of
giving
,
receiving
,
eating
,
drinking
,
if
at
any
time
they
be
called
Eucharisticall
,
it
is
unproper
speech
;
For
properly
thankesgiving
standeth
in
words
,
and
no
other
but
verball
thankesgiving
is
prop●rly
Eucharistia
.
And
from
that
which
is
properly
thankesgiving
,
it
should
seeme
most
reasonable
that
the
whole
action
is
denominated
Eucharist
or
thankesgiving
.
And
Casaubonus
saith
,
[
](A17588-e1870-b)t
t
Exercitat
.
p.
517.
Eulogia
et
Eucharistia
utraque
vox
a
parte
una
totam
domini
actionem
designat
.
that
the
Sacrament
is
denominated
both
Eulogia
,
and
Eucharistia
from
a
part
of
the
action
,
to
wit
,
the
proper
thankesgiving
and
blessing
.
The
actions
ar
properly
a
representation
,
and
consequently
a
memoriall
of
Christs
death
and
Passion
;
but
not
properly
a
commemoration
of
his
death
and
Passion
.
When
verball
commemoration
is
made
,
of
Christs
death
and
Passion
it
is
not
formally
,
a
rendring
of
thankes
:
farr
lesse
is
the
representation
.
We
kneele
not
when
verball
commemoration
is
made
of
Christs
Passion
;
should
we
kneele
at
the
representation
.
The
Iewish
passover
was
to
the
People
of
God
a
memoriall
of
their
by-past
deliverance
,
and
a
type
of
the
spirituall
deliverance
to
come
;
yet
neither
for
the
action
,
not
nor
for
the
declaration
made
at
the
action
did
they
kneele
.
To
divine
worship
,
sayth
Cyrillus
,
[
](A17588-e1890-b)u
u
Contra
Iulianum
Lib.
4.
belong
sacrifices
,
hymnes
,
prayers
,
praises
,
and
thankesgivings
,
adoration
and
worship
,
sacred
devotions
,
priesthood
,
temples
,
altars
,
offrings
,
confessions
,
solemnities
.
Where
ye
may
see
thankesgiving
and
adoration
are
distinguished
from
the
rest
.
All
these
particulars
belong
to
Gods
honour
in
generall
,
but
they
are
not
adoration
or
praise
in
particular
:
honor
is
more
generall
then
praise
or
adoration
.
He
that
adoreth
,
honoreth
;
but
every
one
that
honoreth
,
adoreth
not
.
The
last
Section
containeth
a
conclusion
of
his
former
discourses
,
which
are
answered
.
CHAP.
IV.
Kneeling
standeth
not
with
Charitie
.
OF
the
gift
,
the
giver
,
the
manner
of
donation
;
and
receiving
,
section
1
and
of
the
requisites
of
Faith
,
hunger
,
thirst
,
joy
,
humilitie
in
the
communicants
,
we
spake
before
.
The
Pastor
ministring
the
externall
element
,
representeth
section
2.3.4
.
Christ
ministring
the
spirituall
food
to
the
soule
.
Our
sitting
at
table
,
and
communicating
with
the
pastor
doth
resemble
the
soule
admitted
to
the
spirituall
table
,
and
Christ
dining
and
supping
with
it
,
Apocalypsis
.
3.20
.
Eating
and
drinkinking
represent
our
union
with
Christ
,
as
food
to
our
soules
,
but
do
not
represent
our
fellowship
with
him
,
as
of
guests
with
the
master
of
the
Feast
.
This
is
represented
by
a
Table-gesture
.
When
I
eate
a
great
mans
meat
set
before
me
,
or
reached
to
me
,
his
meat
is
united
to
me
,
and
turned
in
the
substance
of
my
body
,
and
that
may
be
done
without
a
table
,
wheresoever
I
eate
his
meate
.
But
when
he
admitteth
me
to
sit
at
his
table
,
he
maketh
manifest
the
fellowship
,
whereunto
he
hath
assumed
me
at
that
time
.
Vnion
is
one
thing
,
and
societie
and
fellowship
is
another
thing
.
The
Doctor
therefore
reasoneth
not
well
,
from
eating
and
drinking
against
the
table-gesture
.
When
we
speake
of
fellowship
with
Christ
,
at
the
spirituall
table
,
we
do
not
so
much
as
dreame
of
equalitie
,
no
more
then
David
and
Ionathan
thought
themselves
equall
to
Saul
,
when
they
sate
at
his
table
,
or
lame
Mephibosheth
to
David
,
when
he
eate
at
his
table
.
As
for
standing
of
the
communicants
in
ancient
time
,
we
say
it
did
not
so
well
expresse
this
fellowship
as
sitting
.
As
for
kneeling
,
it
altogether
obscureth
it
.
Our
union
likewise
among
our selves
in
one
body
,
it
is
true
,
as
the
Doctor
saith
,
is
sufficiently
expressed
by
partaking
of
one
bread
:
but
our
fellowship
amongst
our selves
as
guests
at
one
table
,
is
expressed
by
communicating
the
elements
one
with
another
,
and
consequently
with
a
table
gesture
.
The
eating
of
the
guests
feeding
upon
one
meat
,
is
one
thing
,
for
that
may
be
done
apart
:
and
eating
together
at
one
table
,
distributing
each
to
other
is
another
thing
.
The
communicants
are
considered
diversly
:
sometimes
as
members
of
one
body
,
feeding
upon
the
selfe-same
food
:
sometimes
as
several
guests
feeding
together
at
one
table
,
and
enterchanging
token●
of
amitie
amongst
them selfes
.
The
first
is
union
,
the
second
is
fellowship
.
This
fellowship
is
not
onely
obscur●d
,
but
taken
away
by
kneeling
and
onely
preserved
by
a
table
gesture
.
The
Apostle
1
Corinth.
10.17
.
doth
meane
Sacramentall
communion
of
these
who
in
one
congregation
ate
together
did
eate
of
one
Sacramentall
bread
,
and
not
of
the
generall
communion
,
which
all
the
members
of
Christs
body
,
wh●resoever
they
be
,
have
one
with
another
.
They
who
are
joyned
together
by
Sacramentall
communion
,
have
their
spirituall
communion
also
with
the
whole
Kirke
,
sealed
by
this
Sacramentall
communion
.
The
ancients
did
understand
the
Apostle
to
speake
of
one
Sacramentall
bread
;
and
therefore
in
some
places
and
times
they
had
but
one
Sacramentall
bread
indeed
,
to
expresse
the
communion
of
the
saints
the
more
vively
.
Durandus
sayeth
,
[
](A17588-e2020-b)t
t
Lib.
4.
ca.
53.
In
the
primitive
Kirk
,
they
offered
one
great
bread
sufficient
for
all
which
custom
the
Grecians
are
sayd
yet
to
observe
.
And
Honorius
Augustodune●si
saith
,
[
](A17588-e2030-b)u
u
In
Gemma
animae
cap.
58.
that
of
old
the
Priests
tooke
floore
out
of
every
house
and
family
,
which
the
Grecians
yet
observe
,
whereof
they
make
one
bread
which
they
distribute
.
Dionysius
Areopagta
[
](A17588-e2040-b)x
x
Eccles.
hierarch
cap.
5
,
Ignatius
,
[
](A17588-e2050-b)y
y
Ad
philadelph
.
&
Anselmus
[
](A17588-e2060-b)z
z
In
1
Cor.
10.
make
mention
likewise
of
one
bread
,
and
of
one
cup.
Moulins
[
](A17588-e2070-b)a
a
Of
the
Lords
Supper
.
2.
part
.
pag.
15.
reporteth
out
of
Franciscus
Alvarez
,
that
the
Abyssins
make
a
great
Bunne
,
about
a
finger
thick
,
wherein
the
Priest
maketh
five
holes
with
his
finger
,
in
remembrance
of
the
five
wounds
of
Christ
,
and
this
he
doth
consecrate
in
the
Arabian
tongue
.
section
5
He
sayth
that
all
the
significant
ceremonies
and
actions
,
that
belong
to
the
nature
of
the
Sacrament
,
are
employed
abo●t
the
elements
,
or
to
the
use
of
them
onely
.
If
therefore
a
table-gesture
be
a
Sacramental
ceremony
,
the
table
whereunto
the
use
of
the
gesture
belongeth
must
also
be
the
third
symbole
or
signe
representing
Christ
,
and
consequently
as
necessarie
,
and
essentiall
,
as
bread
and
wine
;
and
the
gesture
as
necessarie
,
as
eating
and
drinking
.
We
answer
,
first
,
there
is
no
necessitie
,
that
euery
ceremonie
and
rite
be
significant
.
for
some
may
be
ceremonies
of
order
onely
,
yet
serving
to
the
right
ministration
of
the
Sacrament
,
that
with
out
them
the
Sacrament
can
not
be
rightly
administred
,
nor
the
order
and
frame
thereof
duelie
observed
;
them
they
are
necessarie
,
suppose
they
haue
no
signification
.
But
we
haue
demonstrated
alreadie
,
that
kneeling
putteth
al
out
of
joynt
,
and
a
tablegesture
onely
doth
keep
the
institution
in
order
as
Christ
hath
commanded
.
Next
,
the
table-gesture
is
employed
about
the
elements
themselues
:
for
it
is
not
employed
about
a
bare
table
,
but
a
table
with
the
elements
set
thereon
,
&
for
the
elements
.
3.
Euerie
significant
ceremonie
,
is
not
of
like
necessitie
.
The
breaking
of
bread
after
thankesgiuing
,
is
a
significant
ceremonie
&
necessarie
for
the
integritie
&
right
ministration
of
the
Sacrament
,
yet
it
is
not
equal
with
eating
&
drinking
:
which
is
necessarie
to
the
essence
of
that
action
.
What
reason
therefore
is
theere
to
make
a
table
and
table-gesture
suppose
they
be
significant
,
as
necessarie
as
bread
and
wine
,
eating
and
drinking
▪
4.
As
for
the
signification
of
a
table
and
table-gesture
,
we
admit
not
strange
allegories
,
as
to
signifie
the
accomplishment
of
the
ceremonies
of
the
Law
in
Christ
,
yet
such
significations
as
arise
of
the
proper
use
and
end
of
table-gestures
at
ordinarie
banquets
we
allow
.
The
guests
sit
at
ordinarie
tables
,
appointed
for
ordinarie
feasts
,
with
greet
personages
,
partly
for
ease
,
partly
to
signifie
their
familiar
admission
to
their
tables
,
and
sociall
entertainment
thereat
.
Sitting
is
the
ordinarie
table-gesture
chosen
for
theese
respects
.
Our
sitting
at
the
Symbolicall
part
of
this
feast
,
representeth
the
soule
sitting
with
ease
,
and
familiarly
admitted
by
Christ
to
the
spirituall
feast
.
This
signification
is
expressed
in
metaphoricall
speeches
and
parables
by
Christ
himselfe
,
when
he
saith
,
many
shall
come
from
the
east
and
from
the
west
,
and
sit
at
table
in
the
Kingdom
of
heaven
with
ABRAHAM
,
ISAAC
and
IACOB
,
Math.
8.11
.
And
LAZARVS
is
brought
,
in
Luke
16.23
.
sitting
at
that
heavenly
table
neere
to
ABRAHAM
,
leaning
on
his
bosome
.
As
Iohn
was
neerest
Christ
at
the
Paschall
supper
,
when
he
leaned
in
his
bosome
,
that
is
,
was
neerest
his
bosome
.
For
the
second
was
neerest
the
first
,
and
the
third
neerest
the
seconds
bosome
,
who
were
in
one
bed
.
By
one
Lazarus
is
expressed
the
happie
estate
of
all
Gods
Children
,
they
shall
be
so
deere
to
Abraham
,
as
if
everie
one
should
sit
neerest
to
him
at
his
bosome
in
heaven
.
See
Beza
in
Luke
16
,
and
Reynolds
Censura
[
](A17588-e2120-b)b
b
De
Lib.
apoc●yphis
.
P.
942.
and
Barradius
[
](A17588-e2130-b)c
c
Tom.
4.
Lib.
2
c.
12.
.
Seeing
our
repose
and
familiar
entertainment
at
the
heavenly
table
,
is
expressed
by
sitting
,
the
repose
&
familiar
entertainment
at
the
spirituall
table
,
whereof
that
is
an
accōplishiment
,
is
very
fitly
resembled
by
sitting
at
the
communion
table
.
Christ
signified
so
much
before
he
arose
from
the
supper
Luk.
22.30
.
I
have
appoynted
to
you
a
Kingdome
that
ye
may
eate
and
drinke
at
my
table
in
my
Kingdome
,
and
sit
on
seats
,
and
judge
the
12
tribes
of
Israel
.
The
Fathers
in
calling
it
a
mysticall
table
,
do
understand
that
there
is
a
spirituall
table
answerable
to
it
.
Nazianzen
saith
,
[
](A17588-e2140-b)d
d
Orat.
13.
Post
reditum
.
that
howbeit
they
thrust
him
from
the
altars
,
meaning
the
Lords
tables
,
yet
he
knew
another
altar
,
whereof
these
were
onely
examplars
,
he
will
stand
at
that
altar
or
table
.
Is
it
not
our
common
custome
to
put
the
communicants
in
minde
of
another
table
,
whereat
the
soule
is
to
feed
spiritually
?
If
the
table
be
mysticall
,
why
may
not
the
table-gesture
be
mysticall
.
Now
sitting
expresseth
this
signification
very
well
,
standing
not
so
well
;
kneeling
not
at
all
.
We
require
not
ever
of
necessitie
,
to
the
right
ministration
of
the
Sacrament
an
artificiall
table
made
of
timber
,
but
the
form
of
a
table
we
require
,
whatsoever
the
matter
be
;
timber
or
stone
,
or
a
peece
of
ground
.
As
Mark
.
6.
where
the
mullititude
sate
in
rowes
by
fifties
and
fifties
upon
the
ground
to
eate
of
the
loaves
;
that
peece
of
ground
,
whereabout
they
sate
,
was
the
form
of
a
table
,
howbeit
the
matter
was
earth
.
So
if
the
Turkes
were
converted
,
and
did
communicate
after
the
same
forme
,
sitting
on
the
ground
in
companies
with
their
feet
and
legs
plett
,
the
dimension
and
shape
of
the
ground
,
whereabout
they
sit
,
is
their
table
,
&
their
sitting
their
table-gesture
.
For
the
high
table
and
the
table
on
the
ground
,
answer
analologically
one
to
the
other
.
This
kind
of
table
and
table-gesture
,
preserveth
the
whole
order
of
the
institution
.
For
sitting
in
this
manner
,
the
communicants
may
distribute
the
elements
among
themselves
.
The
like
we
may
say
of
the
times
of
persecution
,
where
the
artificiall
table
cannot
be
had
,
there
the
natural
is
sufficient
.
There
is
no
divers
fashion
of
nations
,
taketh
away
the
form
of
a
table
,
nor
no
different
state
of
time
prosperous
or
troublesome
.
Wine
is
one
of
the
elements
instituted
by
Christ
to
be
a
signe
of
his
blood
:
but
what
if
the
communion
were
celebrated
in
parts
,
wher
there
is
no
wine
to
be
gotten
,
nor
bread
made
of
wheat
,
but
of
the
rootes
of
hearbes
;
may
they
not
use
such
things
as
they
have
,
which
come
neerest
to
the
use
of
our
bread
and
wine
?
Calvin
sayth
they
may
,
and
Beza
approveth
his
judgement
;
[
](A17588-e2160-b)e
e
Epist.
2●
.
for
they
are
to
other
Symbola
analoga
saith
he
.
The
Doctor
saith
,
there
is
no
other
table-gesture
,
necessarie
,
but
that
which
the
Apostle
calleth
Metechein
to
participate
of
the
table
by
eating
and
drinking
,
as
onely
prescribed
in
the
institution
.
But
we
have
already
sayd
,
that
there
is
such
an
order
of
the
institution
prescribed
,
as
will
not
admit
every
kind
of
participation
,
but
such
as
may
stand
with
the
rules
and
precepts
of
the
institution
,
that
is
,
with
do
this
,
and
divide
it
among
you
.
And
therefore
participation
with
the
gesture
of
kneeling
,
is
excluded
.
If
to
participate
onely
be
required
,
then
let
us
take
it
by
the
mouth
,
and
not
by
the
hand
,
for
greater
reverence
.
As
for
feare
of
superstition
the
Doctor
will
free
us
of
that
;
we
are
so
well
informed
against
transubstantiation
,
and
the
bodily
presence
.
He
sayth
all
nations
agree
not
in
one
forme
of
Table-gesture
.
What
then
?
do
they
not
all
agree
in
a
table-gesture
?
And
as
for
kneeling
,
no
nation
under
the
cope
of
heaven
did
ever
use
it
for
a
table-gesture
.
Further
,
it
is
urged
,
not
as
the
most
decent
table-gesture
,
but
as
a
gesture
of
adoration
.
To
receive
the
Sacrament
upon
the
Sabboth
day
after
meat
section
6
and
with
uncovered
heads
,
is
not
to
be
compared
with
receiving
kneeling
.
In
the
former
we
symbolize
with
the
pure
Kirk
,
and
have
sufficient
warrant
from
the
word
.
In
the
last
with
the
Roman
Kirk
,
and
have
no
warrant
so
to
doe
.
We
received
not
the
gesture
of
sitting
from
the
Arrians
,
but
from
the
first
primitive
and
Apostolicall
Kirk
,
and
Christs
example
:
therefore
we
cannot
be
sayd
to
symblize
with
ArArrians
.
The
4
conclusion
of
Synodus
Petricoviensis
,
cited
by
the
Doctor
,
alledgeth
,
that
sitting
at
table
is
no where
used
in
Europe
,
which
is
false
.
For
when
that
Synod
was
holden
anno
1578
▪
sitting
at
table
was
in
use
in
the
Kirkes
of
Scotland
,
and
the
Low
Countries
and
is
yet
still
in
use
among
them
.
That
Synod
consisted
of
sundrie
sortes
of
protestants
,
some
adhering
to
the
Augustane
Confession
,
some
to
the
confession
of
Bohemia
,
some
to
the
Confession
of
Helvetia
.
The
Lutherans
would
not
consent
to
sitting
,
because
of
the
bodily
presence
:
others
adhering
to
the
Helvetian
confession
,
would
not
consent
to
kneeling
;
therefore
that
they
might
agree
,
it
was
permitted
to
every
one
to
stand
,
or
kneele
.
And
so
not
onely
for
dispite
of
the
Arrians
or
(
as
Synodus
Cracoviensis
calleth
them
)
Arrianabaptists
,
did
they
discharge
sitting
:
But
also
for
their
respects
of
common
agreement
among
themselves
.
We
are
not
to
follow
the
Canons
of
such
confused
Synods
.
Yet
I
wish
the
Doctor
had
set
down
the
words
immediately
preceeding
,
where
they
say
,
[
](A17588-e2230-b)f
f
qua
quidem
propter
externos
ritus
homines
pios
ferire
,
neque
est
domini
voluntas
,
neque
pu●ioris
Ecclesiae
mos.
that
it
is
neither
the
will
of
God
,
nor
the
custome
of
the
purer
Kirk
,
to
smite
men
with
Ecclesiasticall
discipline
for
externall
rites
,
and
therefore
permitteth
every
man
to
stand
or
kneele
.
Yee
see
the
Lutherans
notwithstanding
of
their
opinion
of
the
reall
presence
are
not
so
hot
for
kneeling
as
our
men
,
who
outwardly
professe
otherwayes
.
This
Synod
would
not
have
allowed
office-men
to
be
compelled
to
kneele
under
the
pain
of
deprivation
from
their
offices
,
whereunto
they
have
right
of
their
life
rent
,
by
the
Lawes
of
the
Land
,
and
wherein
ther
livelihood
doth
stand
.
This
mixt
Synod
would
not
have
allowed
our
two
pretended
Archbishops
Mr.
Spottiswood
,
and
Mr.
Law
to
sit
in
the
court
of
high
commission
,
where
they
sit
without
allowance
of
the
Kirk
and
the
States
,
and
to
exerce
like
Popes
the
power
of
both
the
Swords
,
suspending
,
depriving
,
fining
,
confining
,
and
imprisoning
.
First
they
delate
,
and
then
they
execute
,
as
Doeg
did
.
That
mixt
Synod
would
not
have
allowed
the
foure
Ministers
of
Edinburgh
aboue-named
to
incense
his
Majestie
against
the
people
with
their
calumnious
and
sycophanticall
letters
.
Mr.
Galloway
professed
openly
in
pulpit
,
that
he
would
do
good
service
to
God
,
who
would
procure
their
punishment
.
Mr.
Struthers
declaimed
against
them
,
because
they
were
not
so
pliable
to
his
course
,
as
he
desired
.
Al
the
foure
presse
to
extinguish
that
spark
of
light
&
zeale
yet
remaing
with
the
better
sort
;
which
was
kindled
by
those
worthies
,
who
went
before
them
,
shining
as
burning
lampes
,
Mr.
Knox
,
Mr.
Lowson
,
Mr.
Bruce
,
&c
It
were
strange
if
Calvin
should
be
a
favourer
of
kneeling
,
whose
doctrine
and
perpetuable
practise
was
against
it
.
In
the
section
7
place
alledged
by
the
Doctor
,
he
preferreth
adoration
in
the
supper
before
adoration
in
the
streets
,
when
the
bread
is
carried
in
pompe
or
procession
:
he
doth
not
allow
it
simpliciter
in
the
supper
.
His
words
are
generall
,
and
may
be
applied
to
any
part
of
the
supper
,
as
well
as
to
the
act
of
receiving
,
and
to
internall
adoration
as
well
as
to
externall
.
He
recalleth
us
to
the
institution
in
the
same
section
,
and
in
the
words
which
I
haue
cited
before
,
as
the
surest
warrant
for
our
conscience
,
Page
,
where
he
saith
,
the
Apostles
in
the
institution
,
and
the
Apostolicall
Kirkes
afterward
,
kneeled
not
.
P.
Martyr
,
wrot
his
treatise
of
the
Eucharist
,
when
he
was
Professor
in
Oxford
,
not
many
yeares
after
he
had
forsaken
papistry
.
Crammer
,
his
speciall
friend
,
Ridley
and
others
who
saw
not
all
things
in
the
dawning
of
the
day
,
being
moved
with
the
stirres
and
out-cries
of
the
papists
,
to
appease
them
some
what
,
enjoyned
kneeling
in
the
act
of
receiving
,
in
the
renewing
of
the
booke
of
common
prayer
.
P.
Martyr
,
a
stranger
was
loath
to
contradict
his
great
friends
,
&
the
received
order
;
or
it
may
be
that
then
he
saw
no
further
▪
his
reason
is
very
weak
:
for
many
do
kneele
devoutly
sayth
he
,
when
they
heare
these
words
read
;
And
the
word
was
made
flesh
.
What
was
this
,
but
to
corfirm
one
superstition
with
another
?
for
wherefore
should
we
kneele
at
these
words
more
then
at
the
rest
of
the
articles
of
our
faith
,
or
confortable
passages
of
scripture
?
When
he
was
afterward
in
Zurich
writing
against
Gardiner
,
he
was
forced
to
defend
his
former
treatise
,
&
through
the
importunitie
of
his
adversarie
,
he
was
driuen
to
utter
such
speeches
.
As
the
papists
worship
their
absent
Saints
in
their
images
so
do
we
worship
Christs
body
being
absent
in
the
sacrament
.
And
again
,
Pag.
67.176
,
177.
as
the
nobles
&
Citizens
reverence
the
Emperour
in
his
purple
robe
&
his
seale
,
howbeit
they
know
he
is
not
contained
in
them
:
so
do
we
in
the
Sacrament
worship
Christs
body
being
absent
.
Yet
this
much
we
may
perceiue
,
that
he
could
never
throughly
digest
it
,
for
in
the
same
part
where
the
Doctor
doth
cite
him
:
Pag.
673.
he
doth
twice
wish
that
all
kinde
of
externall
adoadoration
were
abolished
,
whether
prostration
of
the
body
,
or
kneeling
.
And
when
he
was
in
Zurich
,
In
his
defence
against
Gardiner
,
●
Pag.
7.179
.
he
affirmeth
plainly
,
that
it
was
without
any
warrant
of
Gods
word
,
yea
against
the
example
of
Christ
and
his
Apostles
.
But
not
willing
to
insist
long
in
scanning
mens
testimonies
,
I
proceed
.
We
compare
not
the
brasen
Serpent
with
the
bread
in
the
section
8
Sacrament
.
It
is
the
ordinance
of
God
,
and
of
perpetuall
use
even
to
his
comming
againe
,
according
to
Christs
commandement
,
howbeit
the
Papists
have
made
an
Idol
of
it
.
The
ordinances
of
God
should
not
be
abolished
when
they
are
abused
&
polluted
by
men
,
but
ought
onely
to
be
restored
to
their
right
use
.
We
compare
the
brasen
Serpent
with
kneeling
in
the
act
of
receiving
.
If
Ezekias
brake
in
peeces
the
brazen
Serpent
,
which
was
reserved
for
700
yeares
as
a
monument
of
Gods
mercie
,
because
it
was
polluted
with
Idolatrie
:
Farre
more
should
kneeling
in
the
act
of
receiving
,
be
abolished
:
seeing
it
is
but
the
invention
of
man
,
and
hath
been
abused
to
the
vilest
Idolatrie
that
ever
was
,
the
worship
of
the
bready
God
.
The
brasen
Serpent
had
no
state
in
the
worship
of
God
,
and
yet
Ezekias
would
not
be
curious
in
the
carefull
keeping
of
it
,
but
brake
it
in
peeces
.
Kneeling
hath
state
in
the
worship
of
God
,
and
cannot
be
hid
from
the
eyes
of
men
,
therefore
more
dangerous
then
the
brasen
Serpent
.
Constantine
the
great
closed
up
the
temples
of
Idols
,
Iulian
opened
them
again
:
therefore
Theodosius
demolished
them
.
section
9
It
is
true
the
Doctor
saith
,
that
there
is
great
difference
betwixt
an
Image
,
and
the
workes
of
God
,
the
word
and
the
Sacraments
.
But
yet
it
is
Idolatrie
to
give
Gods
worship
to
any
creature
whatsoever
,
suppose
to
an
Angell
of
heaven
.
It
is
lawfull
to
bow
down
if
there
be
not
some
other
just
impediment
,
when
we
have
seen
the
workes
of
God
,
when
we
have
heard
the
word
,
received
the
Sacraments
,
&c.
But
the
Doctor
frameth
his
words
after
this
manner
:
To
bow
down
when
we
have
seen
the
workes
of
God
,
when
we
have
heard
the
word
,
when
we
receive
the
Sacraments
:
he
sayth
not
when
we
have
received
as
he
sayd
of
the
other
two
,
and
as
he
should
have
done
.
Or
else
if
he
had
spoken
to
his
purpose
,
he
should
have
have
said
after
this
manner
:
It
is
lawfull
to
bow
down
when
we
see
the
workes
of
God
,
heare
the
word
,
or
receive
the
Sacraments
,
which
he
would
be
loath
to
do
.
He
doth
the
like
in
the
two
examples
following
,
when
the
fire
fell
down
and
consumed
the
sacrifice
of
Elias
,
the
people
fell
on
their
faces
and
cried
the
Lord
is
God
.
And
the
infidell
,
or
unlearned
Christian
,
convinced
by
the
Prophets
in
his
conscience
falling
on
his
face
,
adored
God
saying
,
God
is
among
you
.
Here
the
Principall
cause
of
their
falling
down
was
God
,
saith
he
,
but
the
miraculous
work
of
the
fire
,
and
the
word
of
the
Prophets
,
were
instrumental
causes
whereby
they
were
wakened
and
stirred
up
.
Even
so
when
we
fall
down
at
the
Sacrament
,
the
principall
cause
that
moveth
us
(
sayth
he
)
is
God
to
whom
we
kneele
,
but
the
Sacrament
is
the
instrument
,
whereby
we
are
taught
,
and
admonished
to
fall
down
at
that
time
,
and
in
that
place
.
If
the
Doctor
had
said
of
the
first
two
,
that
at
the
same
time
,
and
in
the
same
place
they
fell
down
also
,
he
had
said
to
the
purpose
.
But
he
doth
altogether
suppresse
the
circumstance
of
time
and
place
in
the
two
examples
.
And
the
truth
is
,
that
the
people
fell
on
their
faces
,
after
that
the
fire
had
consumed
the
burnt-offring
,
and
the
wood
,
and
the
stones
,
and
the
dust
▪
and
licked
up
the
water
that
was
in
the
ditch
,
1
King
.
18.38.39
.
And
the
infidell
,
or
unlearned
Christian
is
brought
in
(
upon
supposition
in
case
such
a
thing
fall
out
)
falling
on
his
face
,
and
adoring
God
after
that
the
Prophets
had
ended
their
Prophecying
.
For
he
is
brought
in
speaking
,
which
could
not
be
done
without
confusion
,
if
the
Prophets
were
prophecying
in
the
meane
time
.
So
his
examples
do
not
serve
his
purpose
,
nor
his
comparison
in
generall
of
the
Sacraments
with
the
word
&
workes
of
God
.
For
if
we
should
fall
down
at
the
time
and
place
when
we
see
the
workes
of
God
,
and
feele
our selves
wakened
and
stirred
up
by
them
,
then
shall
we
fall
down
before
the
whole
host
of
heaven
,
and
every
thing
that
creepeth
on
the
earth
.
Or
when
we
heare
the
word
,
if
every
man
as
he
findeth
himselfe
wakened
and
stirred
up
,
should
fal
down
and
worship
,
howbeit
he
joyn
not
speaking
with
it
,
like
the
infidell
,
or
unlearned
,
what
a
confusion
would
be
brought
into
Gods
service
?
Next
I
say
,
suppose
it
were
granted
that
the
people
fell
down
in
the
meane
time
that
the
fire
was
working
the
work
wherefore
it
was
sent
,
there
is
a
difference
betwixt
the
customable
beholding
of
Gods
ordinary
workes
,
the
Sacraments
,
and
a
miracle
.
For
as
Augustine
[
](A17588-e2430-b)a
a
De
trinit.
Lib.
3.
c.
10.
Honorem
tamquam
relligiosa
habere
possunt
,
stuporem
tanquam
mira
non
possunt
.
saith
of
the
sacred
Scripture
,
the
Serpent
,
the
Sacraments
,
they
may
be
honored
as
matters
religious
,
but
wondred
at
as
matters
of
marvel
they
may
not
be
.
The
infidell
or
unlearned
if
he
had
fallen
down
in
the
mean
time
and
spoken
,
it
had
been
but
his
rudenes
,
not
yet
well
understanding
the
order
of
the
Church
.
What
men
do
either
amazed
with
the
Majestie
of
God
in
a
miracle
,
or
of
ignorance
being
but
new
couverts
to
testifie
their
conversion
before
the
congregation
as
witnesses
,
doth
not
helpe
the
Doctors
cause
.
Thirdly
,
suppose
they
had
fallen
down
in
the
mean
time
,
yet
their
falling
down
was
not
for
adoration
of
the
fire
,
or
the
word
,
but
of
God
,
Kneeling
at
the
Sacrament
is
for
reverence
of
the
Sacrament
,
as
we
shal
make
manifest
.
But
as
I
haue
sayd
,
their
falling
down
was
not
in
the
meane
time
of
the
working
of
the
fire
,
or
the
prophesying
of
the
Prophets
,
and
so
serueth
not
the
Doctor
to
the
very
pretence
of
falling
down
at
the
Sacrament
.
He
denieth
that
they
bow
their
knees
at
the
Sacrament
,
for
the
religions
respect
and
reverence
which
they
cary
to
the
Sacrament
,
but
to
Christ
,
for
the
religions
respect
&
reverence
that
by
it
they
are
taught
to
giue
to
him
.
I
see
men
make
no
account
what
they
deny
,
providing
they
can
insnare
simple
people
,
and
bring
them
to
the
doing
of
the
act
.
The
Doctor
sayd
otherwayes
,
at
the
pretended
assembly
,
and
the
act
penned
by
him
and
some
others
,
when
it
was
reformed
,
the
copie
whereof
subscrived
by
the
clarke
come
in
my
hands
speaketh
as
I
have
already
alledged
.
It
is
there
ordained
,
that
we
kneele
in
reverence
of
so
divine
a
Mysterie
to
wit
,
as
is
the
Sacrament
,
or
holy
communion
,
whereof
mention
is
made
in
the
words
immediatly
preceeding
.
And
the
words
following
,
in
remembrance
of
so
mysticall
an
union
,
as
we
are
made
partokers
of
thereby
to
wit
,
by
the
mysterie
,
declare
that
by
the
word
mystery
,
Pag.
54.
is
meant
the
Sacrament
.
The
like
speech
he
hath
in
this
book
,
that
the
communion
of
the
body
and
blood
of
Christ
is
offered
to
us
by
the
sacred
mysteries
which
are
given
at
the
table
.
It
is
an
usuall
tearme
of
the
ancients
to
call
the
Sacrament
,
sometimes
mysteries
in
the
plurall
number
,
sometime
mysterie
in
the
singular
number
,
as
the
Doctor
doth
also
varie
the
tearm
in
this
book
.
And
in
the
English
Confession
the
bread
and
wine
are
called
the
heavenly
mysteries
of
the
body
and
blood
of
Christ
.
To
kneele
then
in
religious
reverence
of
the
Sacrament
,
is
to
adore
it
.
For
all
religious
kneeling
is
a
gesture
not
of
ordinary
and
common
reverence
,
but
of
adoration
.
Seeing
therefore
the
publick
intent
of
the
inforced
act
is
Idolatrie
.
whatsoever
be
the
private
intent
of
the
communicant
,
he
is
guiltie
of
Idolatry
in
kneeling
A
man
may
go
to
Rome
,
and
take
the
Sacrament
at
the
Antichrists
hand
,
if
private
intention
will
save
him
from
the
guiltines
of
Idolatry
.
Our
conformitie
with
our
neighbour
Kirk
,
doth
also
manifest
the
intent
of
our
act
.
The
disputers
against
Mr.
Rogers
,
Mr.
Hutton
,
D.
Cowel
,
and
D.
Spark
,
prove
out
of
their
writers
,
that
the
reverence
of
the
Sacrament
is
intended
.
I
will
onely
set
down
Mr.
Huttons
words
.
Our
bowing
at
the
Sacrament
(
saith
he
)
is
an
outward
reverence
meet
to
be
performed
because
of
that
holy
action
in
hand
,
namely
our
religious
communicating
;
partly
to
stirre
up
in
others
a
more
religious
estimation
of
those
divine
seales
,
partly
to
remove
all
prophane
thoughts
of
Epicures
and
contemners
,
partly
to
put
a
difference
between
the
ordinary
bread
&
wine
,
&
those
Sacramentall
,
to
which
we
give
more
reverence
,
because
they
are
more
than
ordinary
bread
&
wine
.
That
book
of
common
prayer
,
wherto
they
are
tied
by
the
statute
of
Q.
Elisabeth
,
giveth
also
to
understand
,
that
kneeling
at
the
communion
is
enjoyned
upon
this
ground
,
that
the
Sacrament
might
not
be
profaned
,
but
held
in
a
reverent
and
holy
estimation
amongst
us
.
I
heare
that
our
men
have
put
in
another
word
to
colour
the
matter
.
In
reverence
of
God
,
and
of
so
divine
a
mystery
;
but
that
will
not
help
the
matter
.
For
God
wil
be
the
totall
&
onlie
object
of
adoration
,
he
will
have
no
compartner
,
&
he
will
have
it
to
be
directed
to
him
alone
immediatly
.
But
what
if
by
the
word
mysterie
be
understood
the
action
of
celebration
,
that
will
not
help
the
matter
;
For
the
action
of
celebration
is
nothing
else
but
the
mysticall
rites
and
ceremonies
employed
about
the
elements
,
giving
,
receiving
,
eating
,
drinking
.
I
may
not
kneele
in
reverence
of
the
mysticall
rites
,
more
then
of
the
mysticall
elements
.
I
may
not
lawfully
adore
actions
more
then
substances
.
No
action
never
so
mysticall
or
holy
,
is
the
right
object
of
our
adotation
.
Seeing
therefore
we
kneele
in
reverence
of
the
Sacrament
,
&
it
is
in
part
the
object
of
our
adoration
,
we
are
sayd
as
properly
to
bow
before
it
,
as
the
Papist
to
bow
before
his
image
.
Yea
,
suppose
a
thing
situate
before
us
wanting
life
,
be
not
the
object
of
our
adoration
,
as
a
wall
or
a
tree
,
yet
are
we
said
properly
to
bow
before
it
in
our
vulgar
language
.
howbeit
speaking
Greeke
we
would
not
use
the
word
Enopion
to
that
purpose
.
David
or
Daniel
may
be
justly
sayd
to
bow
toward
the
Temple
,
they
being
farre
removed
from
the
sight
of
it
▪
or
toward
the
Ark
,
the
Ark
being
out
of
sight
in
the
holy
of
holies
.
The
elements
are
not
onely
in
our
sight
,
but
are
also
the
object
of
our
reverend
worship
,
as
the
crucifix
is
to
the
Papist
.
And
admit
that
the
speech
were
not
proper
to
say
we
bow
down
before
any
dead
element
,
the
doctors
phrase
is
sufficient
for
us
.
For
we
may
not
bow
down
toward
a
creature
,
as
the
object
of
our
adoration
.
Yea
and
further
,
we
may
not
bow
by
direction
and
ordinance
now
under
the
new
Testament
,
toward
any
place
or
creature
,
there
to
worship
God
,
as
the
people
of
old
,
did
toward
the
Ark
,
where
God
manifested
himselfe
by
a
singular
manner
of
presence
,
sitting
betvyixt
the
Cherubins
.
It
is
manifest
then
,
that
the
publick
intent
of
the
act
is
Idolatrous
,
seeing
the
elements
are
made
an
object
of
our
reverent
kneeling
.
Yet
let
us
examine
the
Doctors
private
,
but
pretended
intent
.
1.
If
we
kneele
onely
to
Christ
at
that
time
and
place
,
when
the
elements
,
in
the
sight
and
use
of
them
,
as
instrumentall
causes
,
waken
and
stirr
us
up
to
give
that
bodily
worship
;
then
at
what
time
,
and
in
what
place
soever
,
we
are
moved
and
stirred
up
by
any
creature
,
work
of
God
,
word
,
Sacrament
,
type
,
figure
,
monument
to
acknowledge
our
dutie
of
bodily
worship
to
God
,
we
should
give
it
in
that
place
,
at
the
same
instant
time
.
For
the
Doctor
did
except
onely
Images
and
Idols
,
as
not
fitt
to
teach
us
any
thing
of
God
,
and
consequently
,
that
we
should
not
bowe
before
them
.
But
of
this
purpose
we
spake
a
litle
before
.
Pag.
50.
See
also
Perth
Assembly
.
2.
If
I
kneele
onely
in
regard
of
the
pretended
prayer
of
the
soule
,
and
yet
in
the
mean
time
of
my
kneeling
,
which
is
an
externall
worship
.
I
perform
an
other
action
of
divine
service
.
I
confound
two
parts
of
externall
worship
.
I
am
praying
,
and
in
that
regard
,
as
is
pretended
,
kneeling
;
and
in
the
meane
time
I
am
beholding
with
mine
eyes
the
mysticall
actions
,
hearkening
with
the
eares
to
the
audible
words
,
receiving
the
elements
with
my
hands
,
eating
and
drinking
with
my
mouth
,
and
so
one
person
at
one
time
is
〈◊〉
two
sundry
parts
of
externall
worship
.
For
these
actions
are
not
the
actions
and
gestures
of
prayer
and
adoration
.
The
diuers
kindes
of
Gods
worship
should
not
be
confounded
with
other
;
but
specially
none
of
them
ought
to
be
confounded
with
prayer
and
adoration
for
eschewing
of
Idolatrie
.
Did
ADAM
eate
of
the
tree
of
life
,
the
people
of
God
eate
of
the
Paschall
supper
,
or
the
manna
,
the
Priests
eates
of
the
things
sacrificed
,
of
the
presence
bread
,
or
other
holy
meate
,
and
adore
in
the
mean
time
also
?
The
Lord
would
have
externall
adoration
superceeded
during
the
use
of
the
meanes
,
the
word
&
the
Sacraments
,
both
for
eschewing
of
Idolatrie
,
lest
we
adore
the
meanes
;
and
of
confusion
and
distraction
lest
the
parts
of
Gods
worship
should
undecently
be
confounded
,
and
our
hearts
distracted
.
And
so
kneeling
in
this
action
doth
not
best
beseem
this
action
,
as
the
act
would
insinuate
.
Babylon
is
not
so
confused
:
for
they
think
the
actions
of
eating
,
drinking
,
taking
,
beholding
,
when
they
are
upon
their
knees
,
and
in
time
of
their
prayer
,
are
imployed
immediatly
about
their
God
.
3.
Either
the
soule
is
wholly
imployed
in
prayer
during
the
time
that
the
communicant
is
upon
his
knees
,
and
then
the
actions
of
beholding
,
taking
,
eating
,
drinking
,
are
idle
,
or
rather
hurtfull
because
they
distract
the
soule
,
or
the
soule
is
not
totally
exercised
in
prayer
,
and
then
kneeling
must
be
in
regard
of
the
actions
and
elements
whereabout
they
are
imployed
,
as
well
as
of
prayer
,
and
this
is
Idolatry
.
4.
If
the
actions
outward
imployed
about
the
elements
,
and
the
internall
considerations
and
actions
correspondent
be
the
principall
work
of
the
communicant
:
and
on
the
other
part
,
the
prayers
be
but
mentall
ejaculations
,
and
occasionall
,
then
is
the
gesture
of
kneeling
principally
for
the
actions
,
and
the
elements
whereabout
they
are
imployed
.
But
so
it
is
,
that
these
actions
imployed
about
the
elements
,
and
the
internall
actions
correspondent
,
are
the
principall
work
of
the
communicant
,
the
mentall
ejaculations
of
prayer
and
praise
,
are
but
occasionall
and
incident
.
Therefore
kneeling
is
principally
for
the
actions
and
the
elements
,
wherbout
they
are
imployed
.
5.
If
mentall
ejaculations
give
place
to
all
other
parts
of
Gods
worship
,
and
require
no
bodily
adoration
,
as
we
may
see
at
the
hearing
of
the
word
,
our
mentall
ejaculations
require
not
kneeling
.
Then
it
wil
follow
,
that
kneeling
is
not
at
all
in
regard
of
these
mentall
ejaculations
of
prayer
and
praise
,
but
of
the
publick
worship
commanded
,
that
is
,
of
the
celebration
of
the
actions
,
and
signes
whereabout
they
are
imployed
;
and
this
is
also
Idolatry
.
As
for
publick
prayer
in
the
act
of
receiving
,
they
cannot
pretend
it
.
For
no
such
prayer
is
set
down
by
any
Canon
of
our
Kirk
.
The
disputers
foresayd
have
layd
open
the
nakednes
of
this
pretence
also
.
So
we
may
see
the
carriage
of
every
communicant
,
declareth
that
kneeling
is
for
reverence
of
the
elements
,
let
the
communicant
pretend
what
he
please
.
Next
,
let
him
pretend
what
he
please
,
he
is
to
be
exponed
according
to
the
publick
intent
of
the
act
injoyning
him
,
which
is
Idolatrous
.
Make
never
so
many
respects
besides
,
either
in
your
private
conceit
,
or
in
the
act
,
this
publick
intent
being
one
,
doth
marre
all
the
rest
.
The
Lord
will
not
be
mocked
with
relations
,
but
respecteth
the
act
,
and
not
the
intention
saith
Bilson
,
[
](A17588-e2560-b)h
h
Obedience
,
Page
347.
howbeit
to
another
purpose
.
He
denieth
that
our
kneeling
hardneth
the
Papist
in
his
section
10
Idolatry
,
because
we
kneele
not
in
that
respect
that
they
do
:
yea
that
they
are
no
lesse
vehement
against
our
kneeling
then
against
our
sitting
;
but
daily
experience
doth
prove
the
contrary
of
this
allegeance
,
that
the
Papist
is
hardened
in
his
superiour
sort
of
Idolatry
,
by
our
inferiour
sort
.
The
Papists
are
offended
at
us
for
not
kneeling
upon
the
conceit
of
transubstantiation
,
but
they
are
well
content
to
see
us
kneele
upon
a
religious
estimation
&
reverence
of
the
element
,
&
the
mysticall
actions
.
They
are
content
to
see
us
borrow
ther
rites
to
decore
our
religion
withal
,
to
kneele
at
the
same
time
,
in
the
same
place
,
after
the
same
manner
,
&
to
the
same
general
end
of
adoration
,
howbeit
upon
different
respects
.
The
Doctor
would
make
men
beleeve
that
there
is
no
Idolatrous
worship
of
a
creature
,
except
we
take
it
for
a
God
.
When
as
it
is
also
Idolatry
to
communicate
religious
knee-worship
to
that
which
we
are
perswaded
is
but
a
meere
creature
.
section
11
He
denieth
,
that
kneeling
offendeth
the
weake
brethren
:
yea
many
affirm
that
there
is
no
gesture
can
sufficiently
expresse
the
reverence
and
respect
that
in
this
action
we
owe
to
God
,
as
the
Doctor
alledgeth
.
I
understand
not
what
the
weak
brethren
be
of
whom
he
meaneth
;
but
well
I
know
,
that
all
the
Godly
Professors
of
the
Land
are
offended
at
it
,
&
justly
.
They
have
heard
our
preachers
these
60
yeares
by
past
teach
otherwise
&
in
the
subscribing
,
and
swearing
to
the
second
confession
of
Faith
,
require
persons
of
all
estates
to
abjure
it
.
If
they
shall
now
heare
the
Preachers
defend
it
,
and
urge
the
practise
of
the
same
,
what
shall
they
beleeve
?
may
they
not
think
that
the
rest
of
the
doctrine
which
they
have
taught
these
many
yeares
by-past
,
they
will
recant
,
if
they
were
but
a
little
put
at
.
I
know
none
for
mine
own
part
content
,
but
blind
ignorants
or
superstitious
people
.
The
old
wives
that
knocked
on
their
breasts
,
and
glowred
up
to
the
bread
,
when
Mr.
Galloway
delivered
them
the
elements
,
were
very
well
content
.
Vile
atheists
,
and
blasphemers
of
Christs
name
,
can
both
buffet
Christ
rent
his
wounds
,
blaspheme
his
name
,
and
yet
kneele
and
say
,
Haile
maister
.
Some
politians
indifferent
in
matters
of
religion
,
can
be
content
to
do
any
thing
,
whether
they
have
delight
in
the
matter
,
or
no
delight
at
all
.
Some
,
it
may
be
,
and
I
feare
too
many
,
think
as
the
familists
do
,
that
they
may
lawfully
present
themselves
to
any
worship
which
the
prince
or
Magistrate
shall
enjoyn
,
suppose
it
were
never
so
Idolatrous
.
A
number
did
kneele
because
they
were
seduced
by
corrupt
teachers
,
temporizing
or
seeking
benefit
or
preferment
.
Many
kneeled
for
Feare
of
loosing
their
offices
,
and
estates
,
&
some
of
them
have
been
grieved
in
conscience
for
so
doing
.
But
the
Feare
of
danger
and
trouble
will
not
hold
men
excused
.
If
the
Doctor
would
obtain
that
no
man
should
be
urged
,
we
should
then
see
what
manner
of
men
these
be
whom
he
alledged
to
be
so
well
contented
.
The
determination
of
kneeling
,
when
and
where
,
and
in
what
cases
is
to
be
used
,
is
left
to
the
determination
of
the
kirk
,
saith
the
Doctor
.
Be
it
so
,
where
the
word
hath
not
already
determined
.
But.
1.
The
exemplary
sitting
of
Christ
.
2.
The
use
of
the
Table
.
3.
The
Sacramentall
breaking
of
the
bread
after
the
thankesgiving
.
4.
The
enunciative
Form
of
deliverie
of
the
Sacramental
word
.
5.
The
generalitie
of
the
Sacramentall
word
.
6.
The
commandement
1
Cor.
11.
to
communicate
together
.
7.
The
precept
,
Divide
it
amongst
you
.
8.
The
semblance
of
a
supper
or
Feast
.
5.
The
discharge
of
wil-worship
.
10.
The
discharge
of
conformity
in
rites
and
ceremonies
with
Idolators
.
11.
The
discharge
of
kneeling
religiously
in
reverence
of
any
creature
.
12.
The
discharge
of
dangerous
provocations
to
the
grossest
Idolatry
of
the
Papists
,
do
all
discharge
kneeling
.
See
al
those
particulars
treated
in
Perth
Assembly
.
Howbeit
we
differed
before
from
the
Kirke
of
France
by
our
sitting
,
yet
we
do
differ
Further
both
from
the
Kirke
of
France
,
and
from
our selves
by
kneeling
:
yea
,
we
differ
from
all
the
well-reformed
Kirkes
round
about
us
.
The
Doctor
saith
,
if
the
ancient
Church
might
have
lawfully
interchanged
kneeling
,
a
gesture
ordained
by
God
himself
into
standing
at
prayer
,
touching
which
there
is
no
precept
,
how
much
more
may
our
Church
interchange
sitting
never
commanded
,
and
never
or
very
seldome
practised
in
Gods
publick
worship
with
kneeling
a
gesture
commanded
by
God
,
and
most
agreeable
to
this
Sacrament
.
We
have
already
made
manifest
,
that
at
the
religious
Feasts
under
the
Law
,
at
the
Sacrament
of
the
Supper
under
the
new
Testament
they
did
sit
.
In
the
time
of
the
preaching
or
prophesying
,
it
was
likewise
the
ordinary
custome
to
sit
both
in
the
Synagogue
of
the
Iewes
,
and
the
Assemblies
of
Christians
,
1
Cor.
14.30
.
Acts.
16.13
.
Act.
20.9
.
Luke
.
4.28.29
.
Act.
13.16
.
Luke
10.39
.
I
think
no
man
will
deny
but
the
ministration
of
the
Sacraments
,
and
the
preaching
and
hearing
of
the
word
,
are
parts
of
Gods
publick
worship
.
If
by
publick
worship
the
Doctor
do
meane
the
solemne
&
publick
prayers
onely
,
then
he
speaketh
not
to
the
purpose
.
Neither
doth
Calvin
say
,
that
kneeling
in
time
of
prayer
is
simply
a
divine
ordinance
,
but
he
sayth
,
it
is
so
human
a
tradition
that
it
is
also
divine
.
It
is
divine
in
so
farre
as
it
is
a
part
of
that
comelines
which
is
recommended
to
us
by
the
apostle
.
The
Prophets
upon
singular
occasions
as
they
were
moved
by
the
spirit
,
exhorted
the
people
to
come
and
bow
down
before
the
Lord
.
But
these
exhortations
were
not
precepts
.
for
then
Christ
had
sinned
if
he
had
not
kneeled
in
the
times
of
thankesgiving
;
but
we
have
already
manifested
that
he
sate
.
Then
David
likewise
had
sinned
when
he
sate
before
the
Lord
.
2.
Sam.
7.18
.
To
expone
sitting
standing
,
were
catachresticall
indeed
.
To
expone
sitting
remaining
,
will
not
agree
with
the
text
.
To
devise
a
mysterie
for
that
sitting
Peter
Martyr
sayth
,
it
is
without
a
warrant
.
If
there
had
been
a
commandement
to
kneele
in
time
of
prayer
,
then
Iehosaphat
and
all
Iuda
standing
before
the
Lord
with
their
yong
ones
,
their
wives
and
Children
in
time
of
prayer
,
2.
Chron.
20
5.6.13
.
had
sinned
,
and
the
ancient
custome
of
the
Iewes
to
pray
standing
,
had
been
unlawfull
.
Of
this
custome
see
Perth
Assembly
.
Page
.
51.
It
was
the
office
of
the
Levites
to
stand
evening
and
morning
to
give
thankes
and
praise
the
Lord
,
2
Chron.
23.29
.
The
tribe
of
Levi
is
sayd
to
be
separated
to
stand
before
the
Lord
to
Minister
to
him
,
and
to
blesse
in
his
name
.
What
the
ancient
Kirk
did
in
changing
kneeling
in
time
of
prayer
into
standing
,
insignification
of
their
joy
for
Christs
resurrection
,
and
that
so
precisely
,
that
it
was
accounted
a
great
sin
to
do
otherwayes
,
on
the
Lords
day
,
&
betwixt
Pasce
,
and
Pentecost
,
is
nothing
to
us
,
who
are
not
to
follow
them
in
such
conceits
.
Paul
kneeled
betwixt
Pasce
and
Pentecost
the
time
forbidden
by
the
ancients
,
as
we
may
see
Acts.
20.36
.
and
had
no
minde
of
such
devises
.
The
Doctor
alledgeth
,
that
our
first
reformers
established
sitting
onlie
as
a
fit
ceremony
for
the
time
,
to
abolish
the
opinion
of
transubstantiation
.
But
this
he
alledgeth
against
his
own
knowledge
,
and
I
am
sure
against
the
truth
.
For
in
the
first
book
of
discipline
,
in
the
second
head
thereof
,
it
is
ordained
as
a
perpetuall
gesture
because
most
agreeable
to
the
institution
.
In
the
parliament
holden
anno
1572.
it
was
inacted
,
that
if
any
man
did
communicate
otherwayes
with
the
Sacraments
,
then
as
they
were
then
truely
ministred
in
the
reformed
Kirkes
of
this
realme
,
should
be
holden
infamous
,
unable
to
sit
or
stand
in
judgement
,
persew
or
beare
office
,
or
to
be
witnesses
or
assisers
against
any
professing
the
true
religion
.
Shall
we
now
have
a
new
act
in
the
contrarie
,
for
this
English
guise
,
or
rather
old
Papisticall
manner
.
In
the
second
confession
of
Faith
,
we
detest
all
allegories
▪
rites
,
signes
and
traditions
added
to
the
true
ministration
of
the
Sacraments
,
without
or
against
the
word
of
God
.
Did
any
preacher
preach
otherwayes
till
now
?
And
at
Perth
Assembly
the
Doctor
confessed
that
yet
still
the
former
order
was
best
,
but
he
would
please
the
King
,
and
avert
his
Majesties
wrath
from
this
Kirk
.
P.
Martyr
writing
to
the
Polonian
Ministers
and
Professors
anno
1556.
Willed
them
to
pluck
up
superstition
&
Idolatry
by
the
roots
,
if
otherwayes
they
plucked
onely
at
the
Leaves
,
the
Fruits
and
the
Flowers
,
it
would
spring
up
again
as
it
had
done
in
some
places
already
.
I
know
what
I
speake
sayth
he
.
And
this
he
spake
when
our
neighbour
Kirk
revolted
to
Poperie
in
Queen
Maries
dayes
.
But
chiefly
he
desireth
them
to
make
a
syncere
reformation
in
this
Sacrament
,
where
there
are
,
saith
he
,
[
](A17588-e2690-b)a
a
Loci
com
.
p.
2111.
quae
porro
nisi
sublata
fuerint
nunquam
Ecclesia
Christi
puro
sinceroque
cultu
erit
ornata
,
etc.
Pestilent
seeds
of
Idolatry
,
which
except
they
be
taken
away
,
the
Kirk
of
Christ
will
never
be
decored
with
pure
and
sincere
worship
.
And
again
he
saith
,
as
the
Sacraments
ought
not
to
be
contemned
;
so
men
ought
not
to
give
them
greater
honor
then
the
institution
will
suffer
.
Bucer
in
his
censure
written
at
the
desire
of
Cranmer
,
sayth
,
[
](A17588-e2700-b)b
b
Cap.
9.
Nihilque
loci
vel
invenient
vel
retinebunt
apud
nos
eae
res
omnes
verba
,
et
gestus
,
in
quibus
vel
appeateat
esse
aliquid
euntis
impietalibus
affine
,
aut
ad
uliam
tapiatu●
quamquam
improbe
et
absque
data
causa
)
harum
suarum
impietatum
commendationem
et
picturam
.
that
if
we
love
God
and
our
Saviour
Christ
none
of
these
things
,
words
,
or
gestures
,
will
find
or
keepe
place
amongst
us
,
which
have
appearance
of
affinitie
with
the
impieties
&
abhominations
brought
in
by
the
Antichrist
upon
the
holy
mysteries
,
or
which
may
be
taken
hold
of
to
make
up
,
any
any
commendation
of
them
,
howbeit
unjustly
and
without
just
cause
offred
.
A
whole
Synod
did
condemne
this
gesture
for
the
danger
of
Bread-worship
,
as
may
be
seen
in
Festus
Hommius
harmonie
of
the
Belgick
Sinods
.
Our
first
Reformers
upon
the
same
considerations
abandoned
this
gesture
simpliciter
,
and
not
for
a
time
onely
.
He
pretendeth
a
needlesse
Feare
of
Prophanitie
and
contempt
,
which
may
by
time
creep
in
by
our
former
order
.
If
it
creep
in
,
it
is
to
be
amended
,
and
the
Form
and
order
of
the
institution
is
not
to
be
broken
or
adulterate
for
remedy
of
the
same
.
For
as
Bucer
saith
,
[
](A17588-e2720-b)c
c
Ibid
haec
ut
nulla
nobis
potest
improrum
vitiate
perve●sitas
,
ita
nec
propter
〈…〉
us
.
neither
the
perversnes
of
the
wicked
,
can
vitiate
the
things
which
the
Lord
hath
instituted
,
neither
ought
we
to
intermit
them
for
their
abuse
.
But
I
appeale
to
the
consciences
of
all
true
Professors
,
if
ever
they
did
see
any
exercises
so
gracious
,
powerfull
and
heavenly
,
as
were
our
communions
It
is
well
known
what
graceles
,
confused
▪
cold
&
disordered
communions
we
had
insundry
parts
this
last
Yeare
,
where
kneeling
was
put
in
practise
.
Some
complained
for
want
of
the
Bread
,
some
for
want
of
the
wine
.
Mr
Galloway
quarrelled
some
of
the
communicants
for
not
kneeling
,
when
he
was
in
the
very
act
of
delivering
the
element
.
Such
prettie
dialogues
had
we
at
the
last
communion
,
as
was
matter
of
much
talk
afterwardes
.
He
purged
our
Kirk
in
this
book
before
of
Arrianisme
,
and
now
he
maketh
much
adoe
as
if
the
maintainers
of
a
table-gesture
did
savour
of
Arrianisme
,
or
plead
for
equalitie
with
Christ
.
When
the
Arminians
were
like
to
prevaile
in
the
Low-countries
,
then
did
the
Doctor
every
where
reason
for
them
.
This
is
the
man
who
maketh
a
counterfeit
out-cry
,
as
if
our
Kirk
were
in
danger
of
Arrianisme
;
howbeit
he
doth
understand
there
is
no
appearance
of
any
such
matter
more
now
,
then
was
from
the
beginning
of
the
Reformation
.
Neither
did
Christ
ever
institute
any
order
which
should
give
just
occasion
to
any
malicious
or
perverse
person
to
pretend
such
Feares
.
What
a
vain
alledgeance
is
it
to
say
,
that
kneeling
will
serve
to
declare
our
union
with
other
reformed
Kirkes
;
seeing
the
best
Reformed
Kirkes
do
abhorre
kneeling
.
His
other
alledgeance
is
as
Foolish
,
that
kneeling
will
win
some
Papists
to
our
Profession
.
Is
this
the
way
to
cure
a
man
of
the
Fever
,
to
fain
a
Fever
?
God
set
up
a
partition
wall
of
many
rites
and
ceremonies
betwixt
his
people
and
Idolaters
,
and
tooke
not
the
course
of
conformitie
with
them
to
make
proselites
.
P.
Martyr
sayth
,
[
](A17588-e2750-b)a
a
Loci
commun.
p.
1111.
In
ritu
Sacramentorum
administrandorum
is
amplectendus
est
qui
fuerit
quam
simplicissimus
,
atque
a
Papisticis
nugis
et
ceremoniolis
maxime
remotus
:
et
ad
puritatem
qua
Christus
cum
Apostolis
usus
est
,
quam
plurimum
accesselit
.
That
rite
in
the
administration
of
the
Sacraments
is
to
be
imbraced
which
is
most
simple
,
and
furthest
removed
from
Papistical
toyes
and
ceremonies
,
and
commeth
neerest
to
that
puritie
which
Christ
and
his
Apostles
used
.
This
was
his
judgement
after
he
had
left
England
,
&
had
experience
what
such
matters
meaned
.
Doth
not
daily
experience
teach
us
,
that
where
kneeling
and
the
like
ceremonies
do
flourish
most
,
Papists
do
increase
most
?
Are
not
our
Papists
already
insulting
upon
us
,
and
saying
that
▪
we
are
returning
home
again
to
them
?
There
was
an
argument
much
made
of
be
the
D.
in
Perth
Assembly
,
which
I
find
not
in
this
Book
of
Resolutiounis
.
To
wit
,
whatsoever
benefite
we
may
crave
of
God
upon
our
knees
,
we
may
receave
it
upon
our
knees
.
We
may
crave
the
Sacrament
upon
our
knees
.
Ergo.
Bot
appearantlie
the
D.
hath
thought
shame
of
it
since
that
time
.
And
indeed
if
the
propositiovn
were
true
,
the
King
ought
,
or
may
kneele
when
he
receaveth
homage
from
his
subjectis
:
The
Bridgroome
when
he
taketh
his
Brid
by
the
hand
:
and
everie
one
of
us
when
we
receave
food
or
phisike
.
Mr.
Galloway
wanting
better
reasons
did
notwithstanding
with
a
little
restrictioun
use
this
same
argument
in
the
Great
Kirk
of
Edinburgh
upon
the
Lords
day
before
the
last
communion
as
the
cheif
reason
that
after
studie
,
meditation
and
prayer
gave
him
Resolution
.
What
spirituall
blessing
in
Gods
publick
worship
I
may
ask
of
God
upon
my
knees
,
I
may
receave
upon
my
knees
.
When
N.
denyed
this
proposition
to
the
late
Bishop
of
Galloway
Mr.
Cowper
he
could
proceed
no
further
.
I
demand
wherfor
should
we
not
kneele
in
the
receat
and
fruitioun
of
temporall
benefits
and
blessings
alsweill
as
Spirituall
,
seing
we
c●ave
of
God
conforme
to
the
perfite
paterne
of
Prayer
day
lie
bread
and
temporall
benefits
necessar
for
this
our
naturall
life
.
Will
they
not
say
,
because
Gods
benefits
temporall
are
presented
to
ws
be
sensible
creatures
,
and
therfore
if
we
did
kneele
,
we
should
kneele
before
creatures
,
Fire
,
Water
,
Wine
,
Bread
and
so
foorth
of
the
rest
.
Do
we
not
the
like
at
the
Sacrament
,
are
not
the
seales
of
the
Spirituall
blessings
presented
to
ws
,
be
sensible
creatures
.
If
ye
say
the
one
sort
is
Holy
and
sacred
and
so
is
not
the
other
:
then
first
it
will
follow
that
we
kneel
not
ratione
doni
in
respect
of
a
blessing
or
benefite
bestowed
,
for
then
we
should
kneele
in
the
receat
of
the
temporall
blessing
and
benefite
also
:
bot
that
we
kneele
because
that
sensible
pledge
of
the
spirituall
blessing
is
ane
holie
thing
or
creature
consecrated
&
set
apart
to
a
holy
use
.
Bot
to
Kneele
relligiouslie
in
that
respect
befor
anie
creature
whatsoever
is
Idolatrie
.
That
conditioun
which
is
added
:
In
Gods
publik
Worship
,
wil
not
help
the
mater
.
For
whether
we
kneel
in
or
out
of
Gods
publik
worship
in
the
forsaid
respect
,
it
is
still
Idolatrie
to
kneel
relligiouslie
in
regard
of
the
holines
of
any
creature
.
Nixt
ther
is
aequiuocatioun
in
this
word
worship
.
For
some
time
worship
of
God
is
taken
in
a
generall
sence
,
for
the
fear
and
reverence
of
God
,
service
of
God
,
or
any
other
relligious
or
Ecclesiasticall
actioun
,
ROM.
1.9
.
MATTH.
15.9
.
ACT.
18.7
.
ACT.
18.13
.
ACT.
24.14
.
PHILIP.
3.3
.
DEVT.
10.12
.
COLL.
2.18.23
.
2
SAM.
15.8
.
EXOD.
3.12
.
And
so
the
word
worship
in
our
language
serveth
to
expresse
divers
words
in
the
originall
latrevoo
,
doulevoo
,
threskevoo
seboma●
,
&c.
In
this
generall
sence
the
preaching
of
the
word
,
the
celebratioun
of
the
Lords
Supper
,
the
Ministration
of
Baptisme
,
singing
of
Psalmes
,
&c.
Ar
publick
worships
of
God
.
The
Preacher
Prayeth
upon
his
knees
for
a
blessing
when
he
shall
Preach
and
consequentlie
in
Gods
publick
worship
ROM.
1.9
.
ROM.
15.16
.
Shall
he
therfore
Preach
Kneeling
,
when
he
findeth
Gods
blessing
assisting
him
.
The
hearers
do
crave
likewise
a
blessing
upon
their
hearing
▪
If
the
hearers
as
they
are
diverslie
affected
with
good
motiouns
in
time
of
Sermon
shall
kneele
when
others
do
sitt
:
and
the
Sitters
againe
kneele
when
others
are
risen
,
if
at
an
other
time
they
finde
themselves
moved
,
what
a
sort
of
hearers
should
we
have
.
Gods
publick
should
not
be
confounded
with
mens
peculiar
worship
and
devotioun
.
It
is
Gods
Commandment
,
that
the
hearer
should
hear
,
when
the
Preacher
doeth
speake
.
This
Commandement
should
not
be
broken
,
for
the
privat
motions
and
secret
●ja●ulatiouns
of
the
soule
in
the
time
of
hearing
.
Even
so
at
the
Sacrament
the
communicant
is
to
observe
the
ordour
,
rules
and
rites
of
the
institution
,
which
will
not
admit
Kneeling
as
we
have
often
sayd
.
It
is
therfore
unlawfull
to
kneele
in
the
act
,
seeing
that
we
cannot
kneele
without
making
many
breaches
both
in
the
secound
Commandement
in
generall
,
and
in
the
instition
in
particular
.
All
which
are
set
down
at
lenth
in
PERTH
ASSEMBLIE
,
the
summe
whereof
I
have
sett
down
before
PAGE
45.
The
word
Worship
is
taken
againe
and
that
most
usua●lie
for
kneeling
and
prostratioun
and
serv●th
in
this
sence
to
expresse
the
Greek
word
proskuneo
as
MATTH.
2.2
.
REVEL.
13.4
.
1
COR.
14.25
.
MATT.
8.2
,
and
the
Hebrew
word
Histachavah
;
and
this
is
performed
in
time
of
prayer
or
thankesgiving
.
To
kneel
in
time
of
Gods
publick
worship
in
this
strict
sence
,
that
is
in
time
of
solemne
and
publick
prayers
no
man
doeth
call
in
question
,
&
is
not
pertinent
to
this
purpose
.
If
Mr.
Galloways
pensions
had
not
tempted
him
at
his
prayers
studie
and
meditations
,
he
might
soone
have
come
to
better
resolutions
.
He
had
another
reason
that
same
daye
of
as
litle
waight
.
To
wit
,
The
people
of
Israel
stood
in
Egypt
at
the
passeover
as
they
wer
commanded
:
and
sate
in
Canaan
.
Why
may
not
we
likwise
change
sitting
in
kneeling
as
they
did
standing
in
sitting
.
First
it
is
onlie
conjecturall
that
they
stood
,
it
is
not
certaine
.
For
no
circumstance
in
the
text
Exod.
12
,
doeth
enforce
any
such
thing
.
Next
,
if
it
was
commanded
it
was
enjoyned
onlie
for
that
night
as
many
other
ceremonies
wer
peculiar
to
that
time
,
as
to
eate
in
their
houses
wher
they
had
made
their
residence
in
Egypt
,
the
sprinkling
of
the
side
posts
with
blood
,
the
eating
in
hast
,
the
not
going
out
of
house
.
Christ
and
his
Apostles
went
out
of
the
house
that
same
night
to
the
Mount
of
olives
Matth.
26.19.20.30
.
Seing
therfore
the
Lord
did
not
set
down
a
Law
for
standing
at
the
Paschall
supper
,
and
the
people
of
Israel
had
not
the
like
reason
to
stand
at
other
times
as
at
the
first
passeover
in
Egypt
:
ther
was
nothing
to
hinder
their
sitting
.
That
standing
was
onlie
occasional
,
because
of
their
hastie
departure
out
of
Egypt
,
bot
sitting
was
the
ordinarie
gesture
at
all
relligious
Feasts
.
Put
the
cace
it
wer
certaine
that
they
stood
at
the
Paschall
supper
even
to
the
captivitie
,
which
is
denyed
be
Scaliger
in
the
last
edition
of
his
book
de
Emendatione
temporum
:
and
that
they
took
up
sitting
after
that
,
yet
that
change
of
standing
about
the
table
into
sitting
is
bot
the
change
of
one
table-gesture
into
another
.
Bot
to
change
sitting
into
kneeling
is
to
chang
a
table-gesture
into
a
gesture
of
adoration
,
and
to
bring
in
a
change
upon
the
institution
as
we
have
sayd
.
When
D.
Denisons
book
come
in
Mr.
Galloway
his
hands
,
he
made
a
new
onsett
in
the
pulpitt
upon
the
Lords
day
following
and
caused
sing
after
Sermon
the
95
Psalme
,
as
if
he
had
bene
singing
the
triumphe
.
Bot
certanely
he
produced
no
new
reason
worthie
the
answearing
howbeit
he
did
flee
with
other
mens
wings
.
I
wish
that
man
sawe
his
one
weaknes
and
insufficiencie
for
such
a
place
.
Mr.
Ramsay
proponed
an
Argument
at
the
meeting
upon
the
●wesday
before
the
last
communion
,
which
he
bragged
he
would
manteine
against
all
the
Theologues
in
Europe
.
To
wit
,
wher
the
soul
should
necessarilie
bow
,
the
body
may
lawfully
bow
.
In
the
act
of
receaving
the
Sacramentall
elements
the
soul
should
necessarilie
bow
.
For
we
should
receave
with
humilitie
.
The
answear
is
easie
,
first
the
proposition
is
to
be
denyed
.
The
3
children
no
doubt
bowed
ther
souls
,
when
they
wer
presented
before
the
golden
Image
.
Bot
ther
bowed
souls
wer
averse
from
the
Image
and
looking
upon
God
.
For
we
may
not
Imagine
that
the
soul
throweth
about
as
the
bodie
doeth
.
A
man
surprised
with
a
suddaine
tentation
,
when
he
is
gazing
on
a
crucifixe
ought
to
bow
his
soule
necessarlie
bot
he
must
not
bow
his
bodie
.
Nehemias
standing
before
King
Artaxerxes
Nehem.
2.4
.
bowed
his
soul
,
bot
might
not
bow
his
bodie
.
A
man
ryding
through
a
deep
water
,
and
in
perill
of
drouning
should
necessarilie
bow
his
Soul
.
In
a
word
whatsoever
we
be
doing
,
or
whatsoever
thing
be
setr
before
ws
,
we
should
bow
our
soul
,
when
we
ar
assaulted
with
danger
either
internall
or
externall
,
or
when
we
have
some
present
neid
of
Gods
presence
&
blessing
,
whether
we
be
ryding
,
eating
,
lying
,
hearing
the
word
,
or
participating
the
Sacrament
.
As
for
the
assumption
;
we
bow
the
soul
in
the
act
of
receaving
if
ther
be
neid
,
and
as
we
find
our selves
moved
to
begg
grace
to
strenthen
us
,
when
we
find
our
Faith
weak
,
or
in
such
like
caces
.
Bot
that
bowing
is
nothing
,
but
the
mentall
ejaculations
of
prayer
and
praise
wherof
we
have
often
spoken
befor
which
are
occasionall
onlie
,
subtile
,
swift
and
secret
.
For
to
say
that
the
soul
should
bow
by
way
of
internall
adoration
of
prayer
and
praise
during
all
the
time
of
the
action
is
to
exclude
the
principal
work
of
the
soule
,
that
is
meditation
,
consideration
of
the
analogie
of
the
signes
and
thinges
signified
,
and
the
application
of
Faith
,
as
we
have
sayd
before
.
Humilitie
is
not
this
bowing
of
the
soul
,
which
is
internall
adoration
,
bot
ane
habite
accompanieng
us
in
all
our
relligious
exercises
,
in
the
hearing
of
the
word
alswell
as
in
receaving
the
Sacrament
.
Farther
it
will
not
follow
that
we
should
bow
the
bodie
,
if
we
bow
the
soule
at
that
time
as
I
have
declared
in
the
refutation
of
the
proposition
.
All
the
12
transgressions
noted
befor
do
hinder
us
to
bow
our
bodie
at
that
time
.
M.
Struthers
greatest
arguments
wer
terrible
knocks
upon
the
pulpit
.
Mr.
Sideserfe
told
the
people
of
the
threadbare
reason
drawen
from
the
circumstances
of
time
&
place
accessoir
to
the
first
institution
:
wherof
se
befor
Page
11.
S●ing
therfor
kneeling
in
the
act
of
receaving
is
not
a
thing
indifferent
,
but
unlawfull
in
respect
of
the
manie
transgressions
committed
by
the
same
,
it
is
the
duetie
of
everie
good
Christian
making
conscience
of
his
wayes
,
speciallie
in
the
solemne
worship
of
God
,
to
detest
the
same
.
Bot
what
if
libertie
be
offered
to
sitt
,
or
stand
,
or
kneel
?
Remember
first
that
no
particular
person
h●s
power
to
make
that
offer
.
The
enforced
act
of
the
pretendit
assemblie
tendeth
onlie
to
uniformitie
.
Next
,
remember
the
trick
which
the
Ministers
of
Edimburgh
played
.
When
they
had
allured
some
people
with
this
offer
to
come
to
their
communion
,
they
wrought
upon
them
divers
wayes
to
make
them
to
kneele
,
and
dashed
the
Sillie
ones
.
Tempt
not
the
Lord
:
take
paines
rather
to
seek
abroade
nor
to
cast
your selves
in
a
snare
,
or
to
countenance
such
confusions
.
Ye
ought
not
so
farr
as
in
you
lieth
to
depart
one
naile
bredth
from
the
institution
,
as
I
alledged
befor
out
of
Calvin
.
Thridlie
consider
that
this
offer
will
onlie
serve
for
ane
introduction
to
uniformitie
in
kneeling
.
For
when
that
confusion
shall
take
place
,
then
shall
they
cry
out
as
D.
Spark
hath
done
:
〈…〉
Page
17.
that
some
moderate
severi●ie
must
be
used
to
remove
that
offensive
diversitie
,
and
to
reduce
all
men
to
uniformitie
.
The
conclusion
of
Synodus
Petricoviensis
alledged
be
them
now
against
us
,
shall
not
serve
then
for
a
defence
to
us
against
them
.
And
this
moderate
severiti
shal
prove
sharpe
persecution
,
which
is
already
begun
.
If
the
observation
of
holy
dayes
be
first
urg●d
it
is
the
du●t●e
likwise
of
everie
good
Christian
making
conscience
of
his
oath
,
promise
,
subscription
,
former
profession
,
and
puritie
of
Gods
worship
,
to
withdrawe
his
countenance
from
the
same
.
A
day
of
rest
without
relligious
exercises
is
an
idle
day
,
not
a
holy
day
.
Relligious
exercises
are
the
life
of
a
holy
day
.
And
th●●
for
our
Kirk
woul
not
approve
the
Confession
of
Helvetia
in
that
point
,
howbeit
prophanitie
and
other
accessorie
abuses
of
poperie
wer
not
allowed
be
that
Confession
.
The
veri●●bservation
itself
of
an●
anniversarie
F●st●v●ll
day
with
cess●tion
from
work
,
and
relligious
exercises
,
the
two
cheif
elements
of
a
Festivall
day
was
judged
superstition
.
As
may
be
seene
be
the
continuall
abstinence
of
our
Kirk
from
extraordinar
Preaching
upon
these
dayes
,
the
censures
acts
and
articles
of
the
generall
assemblies
,
the
Confession
of
Faith
,
the
first
Book
of
discipline
.
See
Perth
Assemb●●e
p.
63.
Nixt
by
your
countenancing
of
holy
dayes
ye
countenannce
the
vitious
constitution
,
and
shameles
proceedings
of
Perths
Pretendit
and
Null
assemblie
.
Th●●dly
ye
open
a
door
to
kneeling
and
all
the
rest
of
the
English
ceremonies
,
which
will
rush
in
,
after
we
have
given
way
to
any
one
of
them
.
And
then
when
we
shall
be
made
fullie
c●●forme
to
our
neighbour
Kirk
,
we
shall
turne
in
a
tr●ce
to
Papistrie
,
when
it
shall
please
authoritie
by
found
of
Trumpet
to
command
us
.
For
PETRVS
CVDSENIVS
a
Iesuit
viewing
the
state
of
the
English
Kirk
Anno
1608.
gave
this
judgement
in
his
Book
de
desperata
Calvinistarum
causa
,
that
the
state
of
relligion
in
England
was
such
,
as
that
it
might
be
easilie
changed
to
the
Catholik
Roman
,
&
that
they
wer
not
properlie
to
be
called
heretiks
,
but
schismatiks
.
This
is
recorded
by
Francis
Mason
in
his
book
of
the
consecration
of
the
Bishops
of
England
.
The
terrible
inquisition
of
the
high
commission
is
sett
above
our
heads
,
wher
the
acts
of
some
Psendosynods
,
corrupted
,
and
slavish
conventions
are
put
in
Execution
by
the
two
Archbishops
,
&
all
the
ordinarie
judicatories
ecclesiasticall
past
by
.
If
these
two
bone
companions
,
prettie
football
men
,
sometimes
fellow-presbyters
in
one
presbyterie
,
still
brethren
in
evill
,
had
bene
casten
foorth
of
the
ministrie
,
when
they
were
nere
the
point
of
suspension
for
prophaning
the
Lords
day
,
they
had
not
bene
able
instruments
to
cast
out
worthie
men
out
of
the
ministrie
in
thir
times
.
To
conclude
the
relligion
of
the
best
Reformed
Kirks
round
about
ws
is
persecuted
in
our
persones
under
the
name
of
Puritanisme
,
and
Papists
do
increase
.
For
M●thode
it
behoved
me
to
follow
the
Doctors
disordered
stepps
.
For
matter
I
have
studied
to
brevitie
,
referring
the
Reader
to
Perth
Assemblie
for
farther
,
if
he
be
desirous
.
For
I
eschewed
repetition
,
so
farr
,
as
I
might
.
Anno
1619.
Novemb.
5.
Notes, typically marginal, from the original text
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