A re-exanunation of me live 
 
 articles ena&ed at Perth anno i6lB> 
 To wit 
 
 Gmcerning 
 Theccrnmunicants gefitire in the aft of receaving. 
 
 The obfervation of fcftivall dayes. 
 
 Epifcopall confirmation or bifhopping-. 
 
 TbeadminiHiHtian of baptifme ^ 
 
 -And \ in privat places. 
 
 The fupper of the Lor4 
 
 7 
 
 r~™"*r , ?..i",-yy'' 
 
 'i;r 
 
 Pli^lHp 
 
To the Reader, 
 
 Ou know ("good Reader J if a man have a previous 
 IeweL hee will bee exceeding cartfull to kefcp it from 
 any tajfh. True religion is more pretious then the moft 
 tortious jewel,it fhouldbe the breath of our nofthrilsjand the 
 toy of our hearts. Wee finde that in all ages the prefervation 
 of religion in puritie hath beene dearer to the godly then their 
 Very lives* A s the prefervation of religion in puritie hath been 
 maintained, fo hath the reftauration to puritie beene pure haled 
 with the bloud of Martyres j and grievous troubles of many 
 tonfeflbrs. The reformation of the Church within this realm 
 was not obtained without the martyrdome of fbme,and the ha- 
 zard of the lives and eftates of many other of our worthie pre-* 
 decellburs. The temple was throughly built , and the head- 
 ftone brought foorth, with the acclamation of other reformed 
 Churches, ( the Church of England, which as fBucerw ohfcv* 
 Ved in histirae, ftandeth in the midft betwixt the Romane and 
 reformed, only excepted.) crying Grace grace unto it. No 
 Where was the doctrine founder , the divine worfhip purer , 
 the government fitter for the building of Gods houfe. But of 
 late yeares the doctrine is leavened with A rminianifme andpo- 
 perie, the wcrfhip of God defiled with fiiperftition and idola- 
 trie, the joint government of Pallors in prefbyteries, fynodall 
 and^generall aflemblies, with fubordinatron of prefbyteries to 
 fynods, and fynods to generall aflemblies, is changed into ty- 
 rannical! oligarchic So that it may bee observed in our times to 
 bee true, which was noted by -jfventinm 3 io have becne done 
 among the Popes in his time, that the fame deedesare at one 
 time branded with the mark of fliperftition j and at another 
 time let out with the gloiioys title of pietie,at one rime atfii- 
 \>VlXc&xo Avticbrijl&t another time to Chrift: at one time judg a 
 cd tyrannicall and unjuft, at another time juft and righteous. 
 That which before we rejected as faperftitious or idolatrous , 
 is now called traely religious : that which before was called 
 Antichriftian and tyrannical!* is reeeaved now as ancient , and 
 -Apoftolicalh 
 
 & h IsiC 
 
to *rnn \BA®tin. 
 
 Is it hot,lattientable to fee that government which maintained 
 the kingdome of Antichrift in former times, and with much 
 paines thrown fborth, to bee reeftablifhed. Some idle mini-* 
 iters , deferring their ownc particular flocks, have taken upon 
 them to bee diocefan paftors, the principal I and only paftors of 
 all the congregations wifhin an whole diocie,to plant and trans- 
 plant Minifters without confent of prefbyteries, to flay their 
 proceedings againft hainous offenders, to fit as Princes amongfl 
 prif its at their dioCefan lynods,to fufpend and deprive Minifters 
 by the power of the high Commiilion, without the confnt of 
 any lawfull,letbee pretended affemblie of the Church, to fine, 
 confine, irrtprifon Minifters,or other profelfours, without con- 
 fent of the eftates, to fit in the Checker, Counfell,Seilion,and 
 to bear offices of eftate , to Vote in Parliament in name of the 
 Church, without confent of the Church, many of the Miniftria 
 repyning, and none confenting, but upon conditions and couti- 
 onswhich are not rega'r'ded,to fend Commiffioners to Court, 
 as directed from the Cleroie or Church, who return with ar- 
 tides in favours ofpanifts, or for advancement of their eftate: 
 is not the office cf Deane, and election of biThops by deane 
 and chapter, rejected as Popifh by our generall aflemblies,rc- 
 calied again, without confent of the Church , or fo much as a 
 pretended affemblie? Are not the bell qualified exfpedt.ar.ts 
 debarred from entrie to the Minifterie , unlelle they lublcrivc 
 fuch articles as the pretended bifhops have deviled, aid othe;s 
 obtruded upon congregations to their great grief. Minifters 
 are troubled by them with the acts of pretended alfemblies » 
 whereas themfelves tranfgreffe the acts of many laudable afl'em- 
 hlie, Minifters are become diilblute 3 and erroneus doctrine is 
 taught without controlement. We have caule to fear ere it be 
 Ion?, that found and futhfull Minifters fhall become as rare as 
 wedges of gold. 
 
 Conlider forther,that foone after the government was chan- 
 ged, idolatrous, fuperftitious, and ridiculous ceremonies were 
 introduced into the worfhip of God with the five famous arri« 
 e\c&ofwhichwe are now Co treat. Moe arc intended in the 
 
 canons 
 
To rut <$^%m 
 
 canons lately pi&lifhed,and yet moe expected with the litufgti 
 hot yet printed: neither can wee look for an end,tili the whole 
 worfhip of God be defiled. And yet thefe ceremonies are ei- 
 ther commended as ancient, or flighted as matters indifferent* 
 It is called in qiaeftion, if not altogether denyed , whether 
 the Pope bee the great Antichrift or not; the poflibilitie of re- 
 conciliation with Rome is maintained, and to this end errone- 
 ous points of doctrine delivered in publick, or defended in 
 private, or our differences from the Romifh- church flighted 
 as not fundamentall.. Bookes of this kinde are printed 
 with priviledge in our neighbour church , and in private 
 commended by fuch amongft us, as apprehend the maintain 
 nance of this coude to bee the eafieit way to preferment. 
 Doctor Francis White in his treatife of the Sabbath ranketh 
 among the traditions of the church, the baptifme of infants,re- 
 ligious obfervation of the Lords day, the adminiftration of ba- 
 ptifme,and the Lords fupper in publick aiFemblies and congre- 
 gations, the delivcrie of the el.ments of the holy communion 
 in both kindes,the fervice of the church in a known language. 
 The Reader may findc more ofthisftufTe in Cozens devotions, 
 in Mor.t Agnes Gagg and Jt>feal 3 ^ndinShelfon{s{h]:mons. Have 
 wee not need to fear the burning of our owne houfe,when our 
 neighbours houfe is in hre. ? Have wee not greater cau& to 
 fear andbeftirre our felves, when the fire hath leafed upon the 
 thack of our own houfe , and poyfbnable erroufs are vented 
 amongft our felves, 
 
 Do wee then complain without iuft caufe , or for matters of 
 no importance? The reconcilers cry 'peace., peace s but mean no 
 peace,till wee bee at peace with Rome. The Prelates charge 
 us with fhifrne and fedition , but they mean no peace without 
 peaceable poifeflion of their places, and obedience to their di« 
 rections. They call us fhifmaticks»and yet cannot endure gene- 
 rail aflemblies, the ordinarie remedie of divifion and fhifmes, 
 as was acknowledged by the Kings Commifiioners,and fuch as 
 Were acquainted with his Maiefties minde at Linlithgow* anna 
 iCo6, To wkat end was it enacted with their owne content at 
 
 Glaigowa 
 
THE \U A'3E \, 
 
 f?UfgOVv ; j ytf*o, that thofe who were called biflaops, mould he 
 lyabte to the trial! and cenfure ©f the general! alfemblie a for 
 their olHce and beneficej life and convention, if we have not 
 yearly or fet generall affemblies, to try them, or cenfure us, if 
 wefhalibe found guiltie offhifme. Grievances prefented by 
 Ministers co parliaments, which fhould be the chief lancfcuaries 
 of refuge to all diftrefled fiibie&ss are fupprclfed, and not fuf- 
 fered to be readinpublick before the Eftates : yea lawes are 
 made in parliament concerninn; matters Eccleii8fticall,without 
 the knowledge or confent of the generall all'emblie, and acts 
 of pretended ailembiies are ratified,fometime made worfe with 
 omiilioi^> additions, alterations: We want our ailembiies 
 to direct commiifioners with articles, grievances, and petiti- 
 ons, to parliaments, conventions, court and counfell, and to 
 treat or all the affaires of the Church: what wonder is it then 
 that all be out of frame? 
 
 But wee are dill charged with froWrrdneflei that wee ever 
 except againll: ailembiies when wee have them. So did the 
 Ubicmitars the Theologues in the Palatinat, Synodum appett&tisi 
 (aid they, & Jynodnm detretfatis. The Theologues aniwered 
 in their admonition, Hint ijlx ladrym*?, quod fyno dim ejafmodi 
 wheat, qmle/n prhmpibttA pr.-eftripfirknt , 'in qux ipji fnijfent accHfito* 
 fas, ipft }udiccs } ipfi faltarenUtc fpectarent jlt.imfabuUm, &lfjijibi 
 pliiifnm (Lrent. So do wee aniwere to our Prelats, if they wiii 
 furler no ailembiies , but luch as they themfelves overrule at 
 plea-lure, they can not pretend deiire of peace. "Wee call for 
 ho other aiFernblies then fuch as (hall bee conftitute according 
 to the order, agreed upon with his Majefties owne confent, in 
 the generall ailembly holden, anno ij-^S, inch as (hall have li- 
 bextie to conveen yearly, or at let times, and to treat of all 
 affaires belonging to the Church, fuch as mall have £ec- 
 dome in their proceedings. It were dangerous to acknow- 
 ledge every meeting, which claimeth to it leif the flame and 
 authoritie of a generall r.iiembiie. 
 
 Can wee acta ic w ! edge ihat convention at Perth»<*»»o 1618. 
 Kttone pf our lawful] generall ailembiies? The pretended p ; i- 
 
 mat 
 
TO WHM %MA®W%, 
 
 am. occupied the place of the Moderator, without the election 
 
 of the alterably, which was contrare to the order ever obfer* 
 
 vedinour Church, even when wee had Superintendents, and 
 
 contrare to the cautions agreed upon at Montrofi 9 amo i6qq 9 
 
 ind at Linlithgow , amot6o6. Thefc who were emituled bi* 
 
 IhopSaWanting commiflion from prefbyteries,wheretheymould 
 
 make ie«iidence , had place to vote contrare to the cautions a* 
 
 greed upon at Montrofe, and notwithftanding they had put m 
 
 practice before kneeling,and obfervation of feftivall dayes.Moe 
 
 minifters then three out of a preibyterie were admitted, or ra* 
 
 ther drawn to that meeting to give their voice. Some modera* 
 
 tors of preibyteries being the bifhops iubftituts,were admitted 
 
 without commiflion. No Baron ought to vote according to 
 
 the act made ax.<Dtmdie 3 anno i j 9S, but one out of the bounds ©f 
 
 a preibyterie having commillion.But a number were prefent ac 
 
 this airemblie , being only required by his Majefties miflives 9 
 
 and their voices were numbrcd with the reft Some minifters 
 
 were the Kings penlionersj or looked for augmentation of Ai» 
 
 pends,or were thrcamed in privat by their dioceian bifhop with 
 
 depofition , or were circumveened with promiies , that they 
 
 fhould not be urged with practice. Neceilitie of yeelding was 
 
 urged 3 under no lelFe^anger then of the wrath of auth#rkie , 
 
 and utter fubverfion of the order and ftate of our Church* 
 
 Such as had courage to oppofe, were checked, interrupted, 
 
 threamed ,- yea, it was plainly profe{Ied,that neither reafoning 
 
 nor voting mould cane the matter: All the five articles weie 
 
 put to once voting, with this certificat , Hee that denied oce 
 
 ihouid be reputed to have denied all. Much more might bee 
 
 {aid to this purpofe, but thefc few particulars are fufricientt* 
 
 jjlftifie our exceptions againft that aftembly,asnttll in it felf. 
 
 BecauXe many are denrous of information concerning thele 
 five articles enacted at this ailcmbly , and trearifes formerly 
 printed are become fcaree, we were moved to preafe through 
 many difficulties to the publishing of this Re- examination. 
 Here you mall iinde the abridgement of what was watt-en be* 
 foje 5 with a mere particular reply to Do&or JLindfyes defence 3 
 
 than 
 
TO THE ^BADEI^ 
 tfoan that which \sm Altare tyamafcer.im% or to any obj«c*t.io» of 
 moment moved by Doctor Surges, or Matter foodie. Doctor 
 forhes hath nothing but what he hath borrowed from our Do« 
 flours defence. 
 
 Ibefeechyou fgoodReaderJ read and ponder without Q 
 minde preoccupied^eitherwith fear of trouble, or hope of pre* 
 ferment,and iubmityour iudgementto the light of the truth.. 
 For that is the way to apoftaiic to leek for ihifts and fig-tree 
 leafes,when the truth is bom in upon us. What hath made Co 
 many [o unfetled in religion this day^andprone toreccave Pop- 
 rie,as the defence of the late novations with frivolous cavilla* 
 tion? Men glorie now to difpute like Scepticks upon the very 
 articles of our faith,fo that they are like to iofe the fenfe of au 
 religion. The detaining of the truth of God in unrighteoufheile 
 bringeth men aj laft to a reprobat fenfe. Pitie the cafe of our 
 Church, which is morepitifull then in forraign parts,w here the 
 bloudie iwofd rageth. For howbeit their externall peace bee 
 troubkd,yet they hold faft without backfliding. If the Lt>r4 
 will fpew the luckwarm out of his mouth , what may back(U« 
 ders look for? Remember the words delivered by M. George 
 Wijhart, which he utrered a little before his martyrdome > God 
 -fbaH fer.dym comfort after mee , This realme /hall bee illuminated 
 With the light of the g n Jpel, als dearly M ever wM any realme (ince 
 the dijesofths jfpojlles: the houfe of God /ball bee bmldedinit^yea 
 it (htd! ?:ot Uck> Vfhatfoevertbe enemie imagine in the cmtrare%ihe 
 hjipftow, meaning, that it (hotild once bee Ironqhtto the full perfefti* 
 on: ^either ffaidheej) (ball the time bee lorgjill that the glory 
 cf Cod /hall evidently appear, and once triumph in dejpite of Sathan: 
 there (hall many not fnffer after mee. <But, alace, if the people 
 foall prove unthar.kefull > feat full and terrible (hall the plagues bee* 
 that fall follow. 
 
 By our Doc*tOivfj or £. or <2). L» Xmeanfotftf 
 Lindfey. by jS.or 2). <8. Doctor Purges. 
 by P. or M\ P.Mafter Paybodie, 
 
OF THE COMMVNI 
 
 CAKTS gesture in the act 
 
 of receaving,eating and drinking. 
 
 The Introdu&iotii 
 
 Jfter Knox y one of the firtt and chiefe 'inftrir- 
 . ments of reformation of religion within this 
 Realme, was called before the Counfell of 
 Erigland in the day'es of King Edward the fixt, 'fnfto 
 1 55S and demanded, Why he kneeled not at the recea- 
 vingofthe Sacrament. Heanfwered,Chrifts a&ion was 
 perfite, that it was with fitting and without kneeling, 
 that it wasfuteft to follow his example. After hate rea- 
 foning, it was faid unto him, That he was not called be- 
 fore them of -arrjr evil minde , yet they were forrie* to 
 finde him of a contrary minde to the common order. 
 He aniwered , / am forrie that the common order is contra- 
 rie to Chriffs injiitution. This I rmde in one of his m:mn 7 
 fenpts. Within a yeare after, being exiled after the 
 death of King Edward y in his Admonition d reeled,* 9 Eng- Adkdniw j 
 U»d± which was printed anno 1 5 5 4, he ranketK kneeling P*S;3?« 
 at the Lords table among the fupcrftitious orders > 
 which. prophaneCh rifts true rcligion,and cehfufcth the 
 Engliili reformation for retaining of it. When fomeof 
 theEnglifhin theEnglifhChtifchat ' FranSjford, where 
 hee wasMinifter, contended for the receiving of the 
 j^nglifli Liturgie, he oppefed ftotitly to it. And when. 
 thexontention was like to grow to fome high:, hee'an.i 
 
 : R *U i his 
 
hisCollegues^^yfT^rw^^ with fomc otl#is ? 
 drew forth of: theEnglifhbookea plat in Latine, and 
 fenc it to oJMaffer Calvin . Howbeit the defcription of 
 she corruptions was favourably fet downe, yet kneeling 
 at the rcceaving of the elements is noted up among the 
 reft in that extract. Among his letters which are extent 
 in writ 5 we finde one datedthe yeare 1 5 5 9 at Deep 3 and 
 directed to Maftrefle Anfta Lock, where he calleththe 
 croffe in Baptifme, and kneeling at the Lords table D ia- 
 bolicall inventions. 
 
 j After his return tohis native country, he miniftred J he 
 Communion according to the order of theEnglifh church 
 atGeneva, where he had been laftMiniiter*This orderwas 
 obferved in all the reformed congregations,-before the re- 
 formed' religion was eftablifhed by authority of Parlia- 
 ment^ and is yet extant before the Pfalmes in meeter, 
 with addition of the treatifes of falling and excommuni- 
 cation, fome prayers, the forme and manner of the de- 
 *& c^ion and admiffion of Superintendents. In the confeffi- 
 on of faith prefixed and approved by our Church, we 
 havethefe words, Neither muBwee in the administration 
 of the Sacraments follow mans fhantafies, butatQhriR 
 himfelfe hath ordained, fo muff they he miniftred. In the 
 order of celebrating the Lords fupper wee have thefe 
 Words,T/;f exhortation being ended, the Minister com?neth 
 dojpnefiom the pulpit, andjittethatthe table, every man and 
 woman Ukewife ?$$*& t heir place asoccajtou bcsl/erveth. 
 Andagaine, Thz Minifterbnahth the bread, and delivt* 
 nth it to the people 9 who difiribute and devide the /am 
 tmongthemfelfes, according to our Saviours commandment: 
 dnd 'iikewife g&eth thecuppe* 
 In the feeoad head of the fir A: books of difcipline 
 
 drawne 
 
inmdasejHciAvwg* 3 
 
 drawhe Up itt the flrfl y eare of publike and unitferfail re- 
 formation, wee have thefe words. The table efthe-JuwAU 
 then rightly miniftred, when it approacheth neereft untfr 
 Qhrifts mne afttett. Butplaine it is that At Supper Qhrtfl 
 Jefusfate with his difciples ; and therefore doe we judge that 
 fitting At a. table is mofl convenient^ to that holy acJion. And 
 againe, That the cSHinifer breathe head and distribute 
 the fame to thefe that he next to him* commanding the reff ? 
 every one with fibrietie and reverence to breaf^wlth other^we 
 think.it nenreft to £hrifts afiion arid to the perfite praclice, 
 Yee fee our firft Reformers preferred fitting not only to 
 kneeling* butalfoto (landing, and palling by, becaufe 
 none of them approached to neare to Chrifts aftion. 
 When they rejected (landing and pafling by, let any 
 man judge what they thought of kneeling. Farther, ye 
 may perceive that they refted upon fitting, not only for 
 a time ,becaufe of the ahufe of kneeling, but for all times., 
 becaufe moflagreeable to thepafcerne. 
 
 It was ordained in the generall affembly holden the 
 year 1 5 62, That the order of Geneva be obferved in the 
 miniftration of the Sacraments. By the order of Geneva 
 was meant the order which was obferved intheEnglifh 
 Church at Geneva, where Mafler Knox had beenc of late 
 Mtnifter, which order is called in the firft bookeofdif- 
 cipline,T#£ order cfGeneva^mdi The booh of Common order. 
 This order, as I have already faid, is fet downe before 
 the Pialmes in meeter. In the aflembly holden anno 
 1 5 64 Minifters are referred to the order fet downe be- 
 fore the Pfalmes, which is a renewing of the former aft. 
 In the Parliament holden the y eare 1 5 67 it was decla- 
 red, that whofoever refufed to participate of the Sacra- 
 ments, 3$ they were then pubukelyadminiftred in this 
 
 B % reformed 
 
4 uf jinmg 
 
 reformed Churchy were not to be reputed members of 
 this Church. Am acl was likewife made concerning the 
 Kings oath to be given at his coronation to maintain the 
 religion then pro! ell ed, and in fpeciall the due and-' ri?ht 
 adminiflration of the Sacraments thenrcceaved. This 
 act concerning the Kings oath was ratified again by acts 
 of Parliament in the yeare 15813 and againe in the yeare 
 1 5 9 2 . In the yeare 1 5 7 z it was ordained by act of Parlia- 
 ment, that fuch as did not communicate, and partake of 
 the Sacraments as they were then truly miniitred in the 
 Church of Scotland,if they continue obftinate and dif- 
 obedient, fliail be reputed infamous, and unable to fit or 
 ftand in j udgement 5 perfue,bear office, &{. When in the 
 fecond conteiTion of faith, which is commonly called the 
 Kings confeiTion,we profcife that we deteft the ceremo- 
 nies of the Roman Antichrift oAkvl ror.heminiftration 
 ofthe Sacraments, weprofeflTc vv . .>;.;•:■ icg^ing in the 
 act of receiving the ficramentaU elements 01 hw&l and 
 wine. 
 
 The order of celebrating the Lords (upper, which 
 hath beene reccaved and obferved fince the beginning of 
 reformation, and acknowledged both by general! ailem- 
 ])lies and Parliaments, to be the due and right order, was 
 perverted by a number of noble men, Barons, Minifters, 
 and pretended Bifhops convcened at Perth, in the yeare 
 1618, either having no lawfulkommifiion, or terrified 
 with threats, or corrupted oneway or other. They in 
 their null and pretended affembly to plcafe King James, 
 made this act fo!lowing,as it is extant among the acts of 
 Parliament : 
 
 Since we are commanded frj God hhnfelfthai when uv come 
 toworfotyhiwi weefatt down? and kneel before the Lord our 
 
 Maker 
 
in the act cfnmvwg* 5 
 
 Makertfndeonfidering rvithaU, that there U no part of divine 
 worfhip more heavenly andJpirituaUy then is the holy recea- 
 ving of the blejjed body and blond of our Lord and Saviour 
 Jefm Chrift : Like as the mpfi humble and reverent geflure of 
 tb$ body in our meditation and lifting up of our hearts heft 
 becomethfo divine andfacred an aclion, therefore ( nonvithr 
 /landing that our Church hath ufedj fince the reformation of 
 religion 3 to celebrate the holy Communion to the people fitting,, 
 by reafon of the great ahvfe of Reeling ufed in the idolatrous 
 worjhip of the Sacrament by the PapiJIspjet now feeingall ' me- 
 morie ofby-palifitpevft tion is pa ft ) in reverence of God? and 
 in due regard off divine a myfterie,and in remembrance of 
 fo myfticall ari unioth as :veare made partakers of; the of em- ' 
 bly thinketh good^ that that bleffed Sacrament be celebrated 
 hereafter meekjy and reverently upon their ktiees. 
 
 This' ael, if the lying parenthefis were culled out,, 
 which is infert onely to aeceave, may paffe among Pa- 
 pifrs and Lutherans. It is untrue that all memory of by- 
 pad fuperftition is pad, and untrue that the abufe of ' 
 kneeling among the papifts was the onely occaiionthat 
 moved ourfiriT: reformers to make choice of fitting, but 
 the paterne of the firft Hipper at the inftitution was the 
 chiefccaufe. And therefore they not only rejected knee- 
 ling, but alfo ftandirrg &nd taking hi palling by.,- as wee 
 have mewed before. 
 
 We mall firft defend the communkant^ Aung, and 
 next impugne their kneeling in the acl of receiving the 
 facramentall elements of bread and wine. For fitting we 
 mail prove it firft to be warrantable 3 next, we mall lay 
 do wne oivr reafons whereupon weeground,thatitis ii> 
 ftituted. 
 
 THF 
 
d yrJ iF ' ,lJt s 
 
 
 THE FIRST PART CONGER- 
 
 ncththc defence of fitting. 
 
 CHAP. E, 
 
 Tte the CqmtmmkMits fitting hi the Qf reaming 
 eat'inz and dri /iking u I aw full and 
 W arrant Itvte, 
 
 Sitting war- ^ V jE have the exc mple of Chrift and his Apofllcs 
 ranuble. \A/ atthefirft fuppcr co warrant the communicants 
 ▼• T to fit in the act. of receiving. No man ever 
 doubted of it 3 till of late two or three wranglers hath 
 called that in qucftion, which hath been holden as an 
 undoubted truth in aliases. After thcordinarie wafh- 
 iqg of their hands they (lac dewne to the firit courfe of 
 the pafchall fupper to cat the pafchaii lambe with the 
 unleavened bread, then they rofe againe to the warning 
 of their feet. Thereafter they fttedowne againe to the 
 iixoi -d courfe of the pafchaii fuppcr,and did eat of a 61- 
 let made of fowre hearbs 3 which they dipped in a com • 
 pofod liquour as thick asmuftard. This fecond courfe 
 was a part of the pafchall fupper, as Scaligerimd others 
 of the learned prove out o f the Jcwifli writers, and not 
 lib. K their common and vulgar fupper. Af .P.yecldeth to this, 
 
 becaufe the pafchall fupper was a fufficient meal of it 
 felfej and therefore they needed no other fupper. It is 
 clear that they fat€ howbeit not upright, yet leaning on 
 their elbowes at the pafchall fupper. Scdiger citeth out 
 ofabooke fet forth before Chrifts time,entituledK?W- 
 J#frt*fici 9 a canon for twice wafhjng,and that Jiinde of 
 
 Scaligerck 
 
 cir.e:ui.ir. 
 temporum 
 
in the 4$ of receiving* ' f . 
 
 fitting at the eating ojfthe pafchall fupper.TheEvange* 
 lifts likewife make mention, that after $hey rofe, and 
 Chrift had warned their feefj they fate do wneagaine. 
 Now while they were eating after this fitting dovvneto 
 the fecond courfe of the pafchall fupper; and confe- 
 quently while they were yet fitting, Chrift took bread, 
 and gave thankes* &c. that 1% he inftituted, and rivini- 
 ftrea the evangelicall fupper, Matth,i 6.26. &$$$> 14. 
 22. Yea the very clofe or conclufion of the fecond 
 courfe,or wholepafchall fupper was changed by Chrift 
 into' the evangel/kail fupper. Lule and 7W relate that 
 Chrift tooke thii cup after fupper. The confecrating, 
 breaking, and eating of the bread had interveened be- 
 tweene the fecond courfe and the taking up of the cup. 
 Therefore they might well fay, i*4fter fupper he tookc 
 the cup, Yea they might have faid alfo after fupper hee 
 tooke the bread, to wit after both the firft and fecond 
 courfe of the pafchall fupper,but then it muit be meant 
 immediatly,and without any other action interveening, 
 becaufe i^Latthnv and zSMiy\e igy. % Wb'lc they were eat- 
 ing. Hear Barrad/m a Jefuit, How-kit the whoh Sacrament Barradas v 
 wm inftituted after fuffier, ye- it xv;oa i/ : fti. uted in the end c0 ?u?^ v ! 
 of the fipper 3 while as they were fit ting and eatings for they 4.iib.j. C a 
 did eat other metis till the time of the mfitution of the hea- 
 venly food, and therefore Matthew and oMarJ{t Jay $ That 
 the Sacrament was infijute while m they, were eating* for 
 they were yet eating when the Lei$ tookc 'hre a dp blejfd^and 
 hr&ke. J^uamvis astern iotumf^ramcritumpoH coenam in. 
 flitutHmfterity in ipftm tamen ecehstjine inftitutum eft) cum 
 adhac difumherent & nunducarent. Nam : manducarunt ci~ 
 hosaHos ijiioitf-JM ad injlitutionem edeftkeibi ventumejf. 
 Idea fie Matthtw& Mauw ainntb mmUticAntihmipfisef- 
 
8 Of fitting 
 
 fe&um tffe hot fdcrdntcntum. Adhuc eri}m manducahant 
 cum'Dominm accent punem benedix/t drfregit. Baronius 
 wmTmjt thc Cardinal! collectcth that they were luting, bee aufe 
 num. 44. cJ^ia i thew and Murk? fay, they were Tupping of eating, 
 Vttd.frqu.od elicit M ctttbjw c&nantibw (intern iisaccepiiJt/Ui 
 panem & benedixtt) & quod Mar cm ait, & manducdntibw 
 ilhs dccepitjefiis pdnsm & benedicens fregit, idem ejlacji 
 Chry£hom: dhijjet>recumbentihiis illii. ,Chr)fiifome likcwife,that while 
 Iu| ' they were earing and 4finfeng 3 Chf ift tooke bread. The 
 And Pope colle&ion is fo cieare, that none either of the ancient or 
 d C ° ff-<n' r * m °deme Writers, Popilh or Proteftant did call it in 
 Domini*' 1 cjuefticn* In fteed of many teftimoriies therefore I con- 
 tent me wioh the old hy nines. M John tfyldtr on Matth . 
 26. bringeth in an old hymne to this purpofe, as foliow- 
 eth^Rex/edet in cxnx turbd c'mclm duodend. Se tenet in md- 
 tiibuiiSe cibat ipfe cibm. And the like we have in the Ro- 
 mmc'RitMillylnfiprem^ node ca%t Recumhris citmfiatri- 
 buhObfervatd lege -fieri* Cibh in legalibus&bumtuYbtd'HQ-' 
 den t'y Se d at Jut's mdtiibus* 
 ShisApl? ^ ut ^i?^Hcly, iayfome, when Ghrift gave thankes, 
 ities kneked " that he and the Apoftles kneeled. I anfwer, There is no 
 no*; likelihood at all. What the Naucratits did at their idol 
 
 hiv| en * US reafts on tne &*& day ofVeffa, or ^Apollo Cumm^ is no 
 matter. Itis noted as lingular inthem,andnot according 
 to the cuftome of other Ethnicks. It was theeuftome of 
 thejewestofitinumeof bleffing thc bread and cup at 
 the pafchall fupper. The words, which they ufed,werc 
 fboner uttered, then they could conveniently change fit- 
 Lufcfy. Jft ting in kneeling and rife againe. We never read that the* 
 Mit. 14.13*. - Jewes kneeled when they bleffed their meat. Chfift &te 
 LUta & 7 ' w ^ en ^ e k fake bread and gave thankes at Emaus. When 
 JoJu&i/. heefate with the multitude, which hee fed with five 
 
loltve&anfl two fimesheMeiTed r the bread. 
 
 '$ P. granteth that Chrifl and his Apoftles ufed the 
 
 fame geflure in blefiing and giving thanks that heedidin. 
 
 receiving. Suppofe they jrtad kneeled in time of the 
 
 bleillng before, the breaking of the bread, it would \ 
 
 act fbllow^that they continued kneeling,or received, the 
 
 elements with that gefturc. Allagree,ancientahd modern 
 
 that they were fitting , when Chrifl fpake to them , ItUc 
 
 Hjeika (newpe bibiteex h omnes) dicuntur foils Apftolis, De enc ], ar ^ 
 
 qui turn ad.menfam mm ChnHo (c deb ant, frith Be liar- Ub.q.cafef 
 
 mine,Becanui,ma others,as ye may fee in. the teftimonies 
 
 cited in this and the chapter following. The Naucratrts 
 
 .^fter they rjad fupplicated upon their knees, late downe 
 
 ^galneupon their feafting beds, as Achcneusrepoitcth. r , ,, < 
 
 We prove alio by»colle.clion from iome circumftanccs, Tfeft- JCk-iil 
 and the forme of the celebratiori,that they fat. 1 hey newJS^^ 1 " 
 ther flood nor kneeled . Therefore they fate. They flood 
 not,fpr the beds Upon which they fate leaning on their 
 elbowes/jwerefb neer to the tables,tnat they might reach 
 to it,fo that they eoulgi not eafily Hand betwixt. It were 
 ridiculous to aliedgethat they flood upon the beds. And | hii z l , t 
 Chrift when he had ended, fayeth to them, tAriftylet m 
 go hence* If they had beene {landing, hce could not fay 
 to them, Arife . It may bee gathered likewife that they 
 kneeled not. i . If there had beene a change from fittings 
 which was the ordinarie geflureat the Pafchali fiippe&n- 
 to kneeling a gefture of adoration at :the Evangelical! flip- 
 per, fome of the Evangelifls would have madc.mehtion 
 of it, for they make mention of other changes. 2. If 
 there had beene flich a change,then kneelisg mould have 
 beene inilitute,and all have finned that have not kneeled 
 fince thefirft fiipper,which cur oppofits dare not affirm. 
 
 C To 
 
 i 
 
To wfiat end mould the change; have been made, if not 
 that that gefture might be obferved afterward. 3. The 
 form of celebration could not co.mply with the gefture 
 of kneeling: for Chi ill: fpake inan ; enunciative form,and 
 not praycrwife,and the elements were carried from hand 
 to hand,and divided by the Apoftles among themfelves. 
 Thcdiftributing of the elements by the. Communicants 
 among themfelves is not compatible with kneeling, a ge- 
 fture of adoration which mould bee directed to God. 
 Wee conclude then with M online^ that the Jpoftles con, 
 £S J cI ^^ tinned (it tin eat the table to the very end of the Action, 
 pag. 136. But lay they,the nte or poiture or Chrift and his Apo 
 
 files at the firftfupper was lying and not fitting. There- 
 gefture was a f° rc l 'beir exam-pie is no warrant for fitting, I anfwere , 
 kinde c f fit- it was not lying altogether, but partly fitting, partly lean- 
 ting gefture. ing D and therefore faith Qafaubone the Hebrew doelors ca'I 
 
 ~ . that pofture fitting on beds. Hie fit us watte plane jacei- 
 Exercit.pag. . £ . ° r >.•• . -u .. J t3 L t j r 
 
 490, tis ejr,neque plane Jedentuudcirco tiebrat hoc dixerunt fe. 
 
 dere in Uftis. And to this purpofe he alledgeth alfo #£v] 
 chielz^. 41. where the Prophet expreffeth that poftirc 
 by fitting in abed. And where the fcriptures fpeak of up- 
 right fitting as in Genef. 43.33. Onkelos expreffeth it by 
 a word which fignifieth fitting with leaning: zn&Icfephut 
 inhishiftorieby a Greek word x*r&i&m&&i i Agnizing 
 thefanic,asjfit were indifferent which of the exprerftJ 
 ons to ufe for any of the formes. Chfift himfelfvyhiie h e 
 was at table expreifeth it by another word,which expref- 
 feth upright fitting, Luke 22, 27, andailudcth uijto it in 
 the f ?me word^verfe 3 o. As a man may ftand upright, or 
 ftand leaning , fb hee may fit upright , or fit leaning. 
 There fitting, oui fitting, and the Turkes anfwere analo- 
 gically to other, L. at Perth alfemblie confelfcd the two 
 
 geftures 
 
in the m oj t$wvtngz -^=m ^ 
 
 geftures were analog* . W » Mortonn confeffetli ft was a 
 kind of fitting gefture, TheEnglifli tranflators exprefle 
 it by fitting,and not by lying. Neither are the words ufed 
 by the Evangelifts the proper wqrds which exprefTe that 
 gefture, ^ut «a?*x^«veaS*«, as INg obferveth onoMattk 
 
 chap. ?. ii- 
 
 M, P. pig. 69) protefteth and witnefleth to the world, 
 that he hoideth the gefture of fitting at the Lords table p 
 in it felf lawfull and commendable. What a madneife is jedgeth fkl 
 it then to drive poor fouls from a fore wayto'adange-tingiawfuH, 
 rous and doubtfome way: In dublis aninm hfiHendum (0 
 in via tutiori^ Inall doubts of the ioul we ihould infill in 
 the furefl way, But wejhall clear the doubts, and prove 
 it pernicious. 
 
 \^ o t\ I « 1 JL j, 
 
 . jhii &e4 m famd to ^fitting h the g§i of vec caving 
 eatings and drinking* 
 
 THat the fitting of Chrlft and his Apofties at the 
 firft. fiipper ferveth not onfy for a warrant, but al- 
 fo for a direction to us to follow , appeareth by 
 thefe reafbns. 
 
 Firft, Examples in fetting down a patern , ferve ordi- chti§4 ex= 
 narlyfor directions in times to come, if there bee not ample our & 
 fome fingular occafion to hinder him that fetteth ciowne reai0D * 
 I .he patern to do otherwife. D . Mortoun in his late work pa „ ,^ 
 sf the inflioutionof theSacrament,while as hee is main-, 
 aining Communion under both kindes , layeth downe 
 ne fame rule in thefe words , Were it not that wee had no 
 
 C % - frecept 
 
li - Offttfog 
 
 fYecep ofChriftto do thfojw: onl) 1 the example of his dting 
 
 it in the fitjl nifi.t"Jion 3 this fhvu 'd bee a ride for us to ob- 
 
 ftrveit punclnallie^ except infon.e cj rcu?;: fiances jib; ch cn~ 
 
 lie occajtomHie cjr accident all. e b.ppenei tfi. rit'&^ndtheri- 
 
 fore darnot give a nr/i-obfiaat Againjl ifa example ofChnft 
 
 as j our conn-el c/'Conftanrc h.v.bdone^ and ^h.ihjourle- 
 
 fHttealfo leacbeih^siftbe example of Chr. sl'tverenoargu. 
 
 T^ent of proof at ah Ye fee he acknowjedgeih the force 
 
 of Chrifts example, even where there is not acomman- 
 
 dementia exprene words , unlefle there beecircumftan^ 
 
 ces occaflonallieor accidentalliehapning therein. 
 
 Moulmm his heavenlie alarum, pag. 5 6. faith, Chrift 
 and his Apoltles fate at the table, without any kinde of 
 adoration, and that thefiril inftiturion was given for a 
 patern,whereunto we ought to confbrme. When our 
 oppofitsobje^thatifwemuftumtate thepatern, then 
 we ought to celebrate in an upper chahner, exclude wo- 
 men, put off and on our upper garment, wafh our feet, fit 
 leaning on beds,, eat unleavened bread, witb. twelve in 
 number, in the even-tide after (upper. But thefe particu- 
 lars were accidentall and occafionall, and therefore exce- 
 pted in the rule, or were not in the time of the cvangeli- 
 call fupper. The warning of the difciptes feet, the put- 
 ting off and on ofChrifls upper garment,were ended be- 
 fore they fate down to. the fecond courfe of the pafchall 
 fupper,and confequently the fecond courfe intcrveened 
 between and' theevangelicall fupper. The cvangclicall 
 fupper being, inftimtcd after the pafchall fupper,towhich 
 itwastofucceed,andChriftsfuffering fe neere at hand , 
 they might not lawfully eat leavened breads nor at any 
 other time eat the pafchall fupper, to vyhichtheevan- 
 geiicall fupper was to, fuccced 5 burin the, evening. . 
 
 The 
 
in tk 4$ Qfrecedwng~* 
 
 i *> 
 
 The jews were commanded to eat the lamb not in the 
 temple, but inhoufes;and upper chalmers fervedfor 
 ftrangers that come to jerufalem, as ot her private hou- 
 fesdid to the inhabitants. There might not bee fewer 
 then ten for one Iamb, but their number might amount 
 totwentic, as MezavaponMatth. 26. 2 q. obferveth. .. 
 
 They might not eat the pafleover but in one fbcietie I 
 
 and if two fbcieties were in one houfe, they might not 
 
 mixetogether,as forne have obferved out of the Ie wijh. 
 
 "Dcft-crs. Thofe who eat of one lamb, together., were 
 
 called the fons of focietie, as if wee would lay Commu* 
 
 nicants at one table. There ye fee, wherefore they were 
 
 fo few. And yet feeing there might be twenties in one {&? 
 
 cietie, what warrant have we to affirme there were on*-, 
 
 fy twelvemo wit,the twelve apoftles. The Canon of the 
 
 maffe fayeth, he gave to his Apoftles and difciples. And 
 
 by the fame reafon,what,warrant have they to affirm e 
 
 that no women wereprefent/eing the lews among their 
 
 precepts ordain that-male and female celebrate thepaiTe- T , 
 
 r r -ui j r ri s* ■ r Iudeorum 
 
 over rightly* ut- ntas. ejr permit* faji «* rl te fuuant. It precept. 
 
 can not bee proved, lakh Mkjbkt no women were pre- 
 fent. Yee may fee his reafofi upon 1 Qor. 11,23. Caffan- Caffardd o? 
 derm his traftar. de baft ifmo infinti urn , faith, that it is ^ era P a S-737 
 funacient that they are fit for the communion, feing they 
 appertain to the focietie of the members of Cliritt. Sa- 
 tis eft quod cat aftat efc bttic cowmuri.oni conftet, cum & 
 if ft dd' foe'; et dtem membxorwn Chnjl; fert'n :ant. ' 
 
 But let it be granted, that none were prefentjbut the 
 Apoitles 5 the reafon may bee partly the number was fuf- ^ nfv Ifr t0 
 fTcient to make up one focietie iox the lamb, partly as M. m iit s , rviSth, 
 Cariwright obferveth,that as other things -fo the holy Sa- ?.^ %% 
 crament ftonld nqt com.e to ' 
 
14 ^ 
 
 ofthc Apoftles. Their manner andkinde of fitting wit-h 
 leaning on the left elbow was the forme obferved among 
 t he jewes at their common feaf ts 5 and at the pafchall fup- 
 pcr,by rcalbn of the pafchall canons 3 becaufe it was the 
 ixibft folemnc time the jew cs had. So all the particular 
 inftances above mentioned were only occafionall and ac~ 
 cidentarie, falling out by reafon of the pafchall fupper, 
 which might not lawfully or conveniently bee changed, 
 ycaatwrutfoevertime it had beene celebrate,fome cir- 
 cumftances might occurre, which belong not to the acti- 
 on., as at every action there occurre individuallcircum- 
 ftanccs^s time and place, nothing belonging to that acti- 
 on except it be fo appointed. The Khemijls (fayeth M. 
 On i Co:-. Car hv right j afigne things done in the herds [upper fome 
 !'. 2 3 impofftblcto bee done by us, fome inconvenient to bee done 
 in our (acrament y \vh: chwere necejfirlie done in thataelion 
 of our Saviour chrift. Their fitting might eafily have 
 beene changed in kneeling,and verie commodioufly, &- 
 ingthey fate upon beds leaning on their elbowes , yet 
 Chrift would retaine the fame gefture at the evangelical! 
 fupper which they ufed at the pafchall. 
 .sanding at Sut at the inftitutionof the fir ft pafieover the jews 
 the pafieover flood, and yet afterward they fate, as ye feehere,Chrift 
 changed, and his Apoftles fare. As they changed their Standing 
 at the firft fupper, which was their paterne, why may 
 not we likewife change fitting into kneeling ? I anfwer, 
 vvhenftanding is changed in litting,it is not changed in- 
 to agefturc of adoration,as when fitting is changed into 
 kneeling, which is no gefture for a feaft . Next, it cannot 
 be provedjthat the people of God ftood at the firft pafie- 
 over in the judgement of fundrie ofthc learned 5 let be ac 
 the felt following as /Ucknowledgeth^*£. ? 7. How- 
 
 bcin 
 
 
beit Z.^g.68.affirmeth that they koqu, Therels neither 
 exprefie mention made of their ftanding,howbeit every 
 cei emonie be fet dc wnc punCtuallie 3 nor can it be colle- 
 ftcd by necefrarie confequence, faith Barrddim, But let J^^° * r ' 
 it paffe as undoubted, yet it was extraordinarie, and for 
 that night only to iignifie their haftie departure out of 
 Egypt. ^Allth Hebrew Bo clours both ancient andmojderne jH mus * 
 with full cor ft nt dehver^that the corajrandernent of.jfrrir.kc Mar.26.'20. 
 Ungthe doore. pofls with bloud^ putt ingonfhoes^ gird ngvp i n ExodL 12. 
 ih loins ^ tj^ngflaves in their hands ^ andeittingthelimbe ?^Scaliger. 
 with hijle^ was not to bt extended to th: following ages } but 
 belonged only to that night that they were to depart out of 
 'Egypt. If Handing had beene commanded, and that/or 
 tunes to come as well as for that flight, thejewesiad 
 t\*an%reffed in fitting,and Chrifl would not have applied 
 himfelf unto their ciiftome. 
 
 Next, it appeareth that fitting was the ordinaric ge- ^^% ?"£ 
 {lure ufed at all religious feafts. The Gentiles no doubt fopIS* 
 borrowing their cuftome from the people of God, fate 
 at their feafts made of the remainder of the facrifices of- 
 fered to tl icir idols, C4mo's 2 . 1 Covin. 8. 10. to profeffe 
 their communion and fbciety, with their idol, or fellow- 
 fhip with devils,as the Apoftle calleth h y 1 £W#»* °* 2 o. 
 The Ethnikes fate not at the altars of their Gods, but at 
 tables in the idol ahaip^zLSthn 'cos in fits altaribtu bib'ifje 
 ne quidemfando anditum eft> Alfiedim in fipplementotom. 
 A.Tauftratit cap. 1 o. The Lord inftituting his fupper to 
 be the only religious feail to be ufed in the Chriftian 
 Church, obferved the fame gefture, which was ufed at 
 the pafchall fupper, and other religious feafts. So that 
 theufing of this gefture at the firft fupper, was as it Were 
 a ratification, that the common and ordinarie gefture of 
 
 religious 
 
15 ^1^ ■ °fl tttfn & 
 
 religious feafts mould not be altered at this feafL Fur- 
 ther, feeing this flipper was in forme of a banquet, arid 
 represented another ipirituall banquet, as fitting is the 
 ufuallgelture at banquets or feafts, even when men are 
 invited by kings, in token of ihatfamiliar iocietie wherc- 
 wiriuhey are honoured, fp it reprefent c . that which is 
 ai tfwerabje the familiarity of the ioule with Chrift at the 
 fpii ituail banquet. Chrift intended not only to ieprefent 
 "unto us our ipirituall nouritour,for then it had fufliced he 
 had given the fignes apry way without, a table, without 
 dividing and distributing among themielfes, without fit- 
 fefatoi id '*?&> bvu in celebrating afterthis manner, hijfectemcon- 
 Mittk : 6, vhiiji : ! s Tift at or tefmeth it > he intended further then to 
 l6 ° reprclentfpirituall nourifliment, to wit focietie and fel- 
 
 low (hip with him, and that he was to fup and fefft with 
 us,as it is (aid, Revel. 3.20. CocnAm Vornlni effitinv v'mm 
 vdefulum liquet ex co quod d>fj'f,4ili de fane illo ederunt^ 
 depocutojllobiberurit accc. mbentjs'Jimultid menfam^/fcatcr 
 in zSMattb, 26* m obfervatanrerf 2 G.&fcqq> Kneeling 
 obfeureth that familiarity and rejoycing, which the 
 Lordwould have Unified andfealed at that time. The 
 Polonian Baron 'joh.mnes ^.Al.tfco^ maintaineth further, 
 That our fitting eating and drinking at the communion 
 h Matth. 26 table Is a figure and representation of our fitting at the 
 heavenly. zMujculus faidi, That this fupperis a type of 
 Aqmri. pan the fupjfccr to come. ^Aqu not faith;, it is not only a figns 
 zn.l 60i commemorative of Chrilb pafliori, which is pad,, and 
 ccmo.ifh'ative of a prefent benefite, but alfo tr.cn.uiciati- 
 i ft nfutura glorut -j A foreknew ingfigne ofourgloric to come. 
 C hiift himfeife expreffeth our peaceable fruition of the 
 joy:-, of heaven by fitting with Abraham^ ifuac, andjtf- 
 &ii\ 1 the kin^dome of heaven. Mauh.%. 1 1 . Alluding to 
 
 feaits, 
 
%$.s\ \vrjere the Feafters fcifted it one table^dctlng ttf 
 
 iilrig bribes, as here at Chrifts flipper, in another place 
 
 rjebrihgeth in Lazarus refting m tyttiratikms bofome, 
 
 pik$ 1 6. that is fitting at the heavenly table, and leaning 
 
 Upon Abrahams boibme f aFter thgfarnerna'n'nertbat/A 
 
 lay on Chrift^ bpfdme, wheri lie late at this table,/%; 1 6 
 
 Arid Chrift HimFelf while hee was at table prc>rnifed to his 
 
 Apoftles that they fhould eaiand drink at his table in his 
 
 Jdngdome, and, fit iipoh tvyelve throng, hike 2 2 .. 3 o . Hee 
 
 hath 'Jlsnder affection to the glory ofChnft, or perfiafion oftk formt & 
 
 hu 'tUYvaH f elicit ie\ that would JhWfc out of the kirk that """.jf* 4u 
 
 //?Mg<? (/ 0///- eteirnaU fe licit te in thee lejt al/g.ory to co/nc, clfiaitique a 
 
 which is fo much rgcbipmended unto us bj Chrtsl him fcl four fol; 84* 
 
 Lordyby the (jimboie of fitting at a banquet to 'the ujiffeakahle 
 
 comfort efdllt he faithftH faith Alafie, „. ., ,,■ *. 
 
 It folI6weth,that Chrift precept Hoefkcite, do this ^ . 
 
 comprehendeth filing, as ifGhrift fhould have faid^ Ce- Sfj$£^ 
 lebraj-e this holy ordinance after the fame manned a^s y fee this. * 
 have tlow feen the patern fet before your eyes, that is as a 
 feaft or banquet with the Formes yee have now feene,fit- 
 ting, eating, drinking, diftributing, &c Time and place 
 were not,comprehended , becaufe they were more div - 
 curnftanccs or pccafionaik But geftures are meeVe then 
 rtfeere.circumljanqes, as M. P.pag. 3 4.5 confefleth: and a 
 ■afutablegejftur^or a Feaft was choferiby thrift, whejre- 
 unto he was npt Forced through ncceffitie. hhn U4Mf? 
 €0 prefTeth this precept for fitting in fpeciall, both in the 
 former work, and f in book de faemmentis. Moc facile. 
 A'd totam illam actionem hoc referendum eft , utqiicd turn ? „ ' | 
 &>rij(u* cum di/cipulis fecit, ptidem not in facris cert by? fy a p/ Jmec 
 faBiitemui^ tjr quemadmodum^ifcifuli in ilia iffa veffera 
 d$oJiti ab iffo Qhrijlo hoc acceperunt facramentum y it a cjr 
 
 D nunc 
 
\% Ofjfttkg 
 
 mined JfoYMMM^ faith Majorat, in i Cor. 1 1. 
 Th A * c a PP care * n thirdly by the practife of the Apoftoli 
 
 files coutmi". c ^n^ks 5 obrerving {till this gefiure^ ho wbeic other cir 
 e4 fitting, cumftances of time, an J place and other things 5 vvlncl 
 fell out qccafionally at the tirft flipper ate hpt;vgarded, 
 Their pracltile may be a commentarie to theprccept 1) ' 
 ?M,that wee may take up what is comprehended unde l 
 it. Ho.%ybeitChrifthadnot faid fipcfhcite^otlm, hij 
 example in fettingdown the patern,and put in pradife b) 
 thcApoftles after \vards,is equivalent to a precept: Chi . 
 Amefius in /?, fr Apo&blorum e-xemplafunt n Jlrum exemplar Jexempf J, 
 enervato' '*uttfo re. facie nd. cprokat rem ejje precept am- & necejptriam. 
 tom.^p.'i77. Chrift himfelf after hee was fitting at table in Emaus with 
 the two difciples,^/'^ 2 4. 30. hee took tread 5 bIefTed it, 
 brake it,and gave to them. This place is interpreted by 
 fundrie ancients and modeme of the breaking of th 
 facramentall bread, which may be granted without an) 
 vantage to the Papifts for communicating in one kinde ! 
 becaule the example is extraordinaire: and by the He 1 
 brew phrafe of breaking of bread fynecdochically may! 
 bee meant the Whole flipper. 
 pag.,.8& iftt. P, think eth likewife, that it is like, this breaking 
 of bread was facramentall; but, faith hee, the fitting was 
 onlie occafionalb But these wa$ no oceafiorf to hinder 
 him to ufe another gefture, when hee come to that acti- 
 on. Yee fee then in the judgenieutof all the interpre- 
 ters, who expound this place of the facrament of the 
 fupper, that Chrift celebrate this facrament,while he and 
 his difciples were fitting, and ufed no other gefture, but 
 that which they had ufed at their ordinary eating before. 
 }t is obiec~ted, that the Apoftle in the rehearfall of the 
 tfowfctf 1 " words of the iaftimtion, 1 &r< 1 1. maketh no mention 
 
 of 
 
*nvw net ojjcceaving* I a 
 
 /A fitting. Icmfwerithatthe Apaftle rehearieth not all 
 fiat .was rcquifite.for the celebration of th~ (upper. His 
 chief pufpofe was to correct thcal^ufcofthc Corlnthx-? 
 ans, that is, their not flay ing upon other 5 For the Lord 
 that night he was betrayed laid tj6 all his difciples con- 
 veened together^ Take ye, eatye, drinkeyt dU-ofihls. lltk z Cor.ii,io> 
 cxria (Chrifli)omncs communiter accumbentes babuit. That 
 puffer had all fitting In \ common together ■&i$\(fbryfifiome i • 
 rebuking fueh as neglected to communicat with the 
 poore, OecHM:nim hath th e like.. Thu is not to cat the Lords hi fllud 
 fupperjie meaneth that [upper -frhic-h Cb-flddivtyed, when ^fff^^ 
 mi his difapWs wereprcfent- For in that [upper tf?e Lord and : 
 all h is fav ants fate iogjth:r. Hi e?c?ni\\ 1 Cor.i i.Th; Lords 
 /upper ought to be common to all',becaufe he delivered the fit- 
 craments equally to all ' hii difciples thjtwcreprrfent, It was 
 not the Ctrinthi ans fault that thy fate h tabid but that nei- 
 ther at their common meats yjwrat the Lords ta'A: would th^y 
 fit together*, b'utjdrted themftlfes in factions ar.dcomtanujj 
 faith Tt.Bilfonin his book of obedience. And agair 5 JV//7, t Page 65-4, 
 Taul} as Ch jfflome thirJeth^ brought the table mdfupper 3 ed *- ia 4°. 
 where the Lord himfilfwds\ ittdatwh. : ch hk difli pie.- fate \ for 
 an example to (be w them, that that it rightly judged to be the 
 Lords [upper , \j[u d. omnibus fimul .convocattf concorditer & j^y 
 communiter fumitu r ~\ which u received in common, and with 
 one cenjent of aUaffembled together. The Apoitle faith not, 
 1 deliver toyou here a^ that I received of the Lo d>hut I have 
 received of the Lcrdjbatwh ch 1 have delivered untoy^u. 
 
 TheApoftleprefuppofeth a law full minifter 3 a table, 
 and fitting at the t-jble, and rehcaifeth only Chrifts 
 actions, and his words uttered to. communicants fit- 
 ting at that table together, bidding th^nalLeat, drink, 
 &c. conveened together. Nor y;t all his. actions and 
 words, as giving of the bread, bleffing of the cup, either 
 
 D 2 fevera% 
 
*o Offittin 
 
 feveralljr or cpnjune'tly with the Hezk and the precept, 
 
 DecmtlU. t ' Af ir fe all o(\t hfietam Svan^el (la mutuo httr Cefup- 
 
 [•* plevjp kguntur, qu.t ab eorum auquovel Mtqwhusjunt 
 
 'onijja. The Evangel Jls.themfilfesfupply mutually-, wfyath 
 
 omittedh)' any ofthere]},hit\\Ir:nocentius 3 in the Decretals. 
 
 There was but one a&ion, faith C^#to, which con- 
 
 fifte.4 of the holy, and common banquet,and from the no- 
 
 J^jfj; ■ ^^ r P nit was c - ^ r ^ ie ^ L1 PP cr °^ tnc Lord. Tot am illam 
 T r* ■ v Corinth orumaElioncTnfliutfa 77 & communi convivio con- 
 $ahat,ayovori parte vocal coe, . am dom;nt cam. The love- 
 feaft then and the Lords fupper wear together ? the love: 
 feaits in thefe times proceeding, and the Lords iupger 
 f S? s f" , immediatly following. For as Efiitu a profefTour in Do- 
 V >•* \ " vvay reafoneth- It is likely that in imitation of Chrifls 
 example at the firftfuppeY, they celebrat after thelove- 
 feaft. Next, they £ayed not upon other, at the com- 
 moun fupper, which cpuld not hjayebeene, if they had 
 communicated together before, as the Greek fathers 
 conceaye^w fo° are ofthe other, opinion. Thirdly ,the A- 
 poftle piitteth them in minde of triall befoo^ and good 
 behaviour. If thefe abufes had fallen forth aher, the A- 
 poftles exhortation had not bcene (b pertinent. FourA - 
 iy,this opinioftis confirmed by the cuftome, which was 
 obferved after in many Churches, even till t^Auguftinm 
 dayes. Will tsift his Cynopfis-pag. 677. In theendofthofe 
 ^'f Cii Jf s ^ HJf^.P K- Cca vctheficramtnt. Cornelius 4 Lapide, 
 a.Profeflburin Lovane afhrmeth likewifc, that the lave- 
 feari preceededthe holy [uppcr.<-~4gapeh*c tempore Vau- 
 lt fielat ante nan pofi/acra/n J/naxin, Prnthrnarm who, 
 wrote about the yearc 8oo.futh,that the Apoftles cele- 
 brated after meat,as Chri ft did : Vectrunt *ntm ApoStoh 
 m^tmnnfimHiurpoJlalmm iibmimfoUmfume^ 
 
m. e D,Wfon faith likewife, by Saint P^AfWorxfc, it 
 
 ihould appear, the communion was distributed to them 
 
 after me/ls^but (faith he) to us it u all on$>whe;her before or ®^k$z$. 
 
 after at their banquets anifeafls i t was win fired and even 
 
 fervedat their t.ibles,_is J ugufti ne nothh, c pi ft r 1 18. And fy$6?$ 
 
 againe* Becaufe thefe brotherly repafls, did either ezd or begin 
 
 with the Lords fapper $ thy could not deride themfilfes each 
 
 from other, anddfdaine the poor <e aft he r common meat,but 
 
 they muB offer the fame abufi at the Lords fupper 3 which wo*. 
 
 m nifired to them at they fate at their tabls immediatly be* 
 
 0re or afes their ufuaU and corporal! rejrefhings , zJH.B» a W-P*£«8$* 
 
 la: e champion for kneeling, thinking it likely that Chrift - • 
 
 fcniniftred thefacrament at Emaus h.iththisobfervatibr% 
 
 HerJupcnJthin^e tjgether with the institution itfelfi^ after 
 
 fipper were grgun led the. love feajls, by continued occafim 
 
 ■ rs hereof 3 tbe difiples might pojfblp for a time ufe fitting fn, 
 
 ihtv&ry a£i of receiving* T)f~Downame Bifhop of Derrie ? econ< * 
 
 confefleth fit; ring to rcccave the facrament to have becse r ***•-• 
 
 . pfed in the Chur. Up in the Apoltles times. 
 
 I pane by the* name | of Table^nd Supper., and heading O'k* or-- 
 
 tf bread, and the oppohYion made by the Apoftlc be- JSS? 8 
 • • 1 T i v» -j-1 r ' not conn- 
 
 | vvixt communicating a| the Lords table^ and fitting at mied*. 
 
 the tables of Idols, which may import this gefture, be- 
 caufe I will have occafion to treat of them in the feeond 
 part. Only let it be obferved that theoccafionall circum- 
 flancesofthefirilfupperwere not followed as the ge- 
 fture was,but upon fpeciall occafion. By the practice of 
 the Apoftles,wee fee the time was indifferent^. 2 »and 
 to. NemitApoftoli ad tempm vetpertixumfefc adfirinx:- £•"■*»# de 
 wnt, Jed pro occAjione ceenam wmityftrarMt, aha id urno r : t ^ enc ^ iu 
 $empo%c0 fegereif$i46$ % i^6* tlihintemfeftu nQclatt, rzgap* 
 
 mmv 
 
■ ;a&* ■ ■ J J* fff **& 
 
 ■ tins'kks for the denomination of {upper. It doth not ir$- 
 " port, that vvc fliould celebrat ever at night- It is true> in 
 
 ■ our language, this word 'Supper fignifieth only the even- 
 • ingmeal,but the original} word Aewyoy^ fignifieth indefi- 
 
 - nitly' the rcpaft that a man tak'e.h any time of the day. 
 The proper Greek word for a (upper is iofztos or Jopnv* 
 tola ,pa£, j j^^. rrc t | lc R eac j cr for further clearing of this point to 
 Clifton his exercitations". The like maybe faidof the 
 number., the ficx, the parlour, the manner of fitting, &c. 
 They wererio: continued by the Apoftolical Churches, 
 as fitting wasj. which was alio continued at fomc times, 
 and irj fomc places in the ages following. 
 
 CHAP. III. 
 
 That fitting in the aft of rectaving hath con- 
 tinued to our times. 
 
 itting con- --- — « Q w |- jC ; t C ] JC fuppcr of the Lord foone after the 
 
 mean I 1 A n , , '/ , n . . . , r 
 
 ;es iollov - |""~|. Apofl.cs ekiyej began to bee Itemed with lomc 
 
 --»- JL pJ/fJ as cTJf • Cak'ihi obfcrveih, yet was this ge- 
 
 ;"• it iifc Qf fitting continued at fomc times, namely upon 
 
 ' the Tlrarfd.iy, which is now cAh<\Maunclic rhurfday^hz 
 
 day of the Lords fuppcr, bcculife upon that day the 
 
 Srrh 8 de ^ orc ' s m PP c F was f fr'i celebrate, and infl irate. zSHorn^r 
 
 i ' r/& /. T ' w reporceth tfaat in tiie moiia(te;ibs 6 f 5 . fe## 3 they have 
 
 no other forme of MaiTe for three d lyes before Eaiter , 
 
 but this following. :. 
 
 The Abbot ian&ifleth the bread and the wirie 3 and the 
 Monks do communicate fitting , receavingthe elements 
 out of the Abbots hand ; and this forme is by them called 
 
 MAndatum, 
 
 med m 
 
 ;es i'olk 
 
 7 
 D" 
 
 alvJi. mftifi 
 J-.c. f 7. f; I 2. 
 
Mdndainm^tbe commandement* But BuUinger, more plain- 
 lie, that notonly m the moriaft cries of the Bened:8ines 9 
 but alio in the cathedrall kirks upon this day the tables 
 are fet in order,they fit downe, break bread,and reach the • ■ 
 cup every one to other,evcry man following the foot-, 
 fleps of the ancient (upper. Vndzn'miritm ritm rile adnos 
 dmanavit , quo vjl bjdie in.cathedralibui e:clej?u , & in pc'oricinfi 
 Mona^eimBenedicl.norumm die coen>e Domini ante Para]- error, pag.46 
 fceuen^ Coeza Domini falam & jpiendidiksceiebratur. Nam 
 Evang^lium lohannis adiaconopublice pr*elegitur,& dulcif 
 Jim.a. colloquia Chrijli, qn^ abiturm cum difcipulis h ability re- 
 cita r u"ur ^interim ordine di/poft lis menjis conv. v.cajfident,pa~ 
 ne.m dzjmum fra-ngentes, & calicem iav'.c'em p'o^inantesy. 
 & in to^um ceteris ccen* vejligium fraferentes. Now it 
 was the cuftome of old, not onlie for the Monks, butak 
 fo othcrChriftians to communicate upon this day.except 
 offenders _,as appcareth evidently in Graft ans- dee? ee.And 
 therefore the gloife both old and new upon that place , rjecreti : t>arc 
 hv.t'h there words, Sic olim^modo nonjic ejfyjed zSMonachi j\ de confe- 
 fa. iim\ that is, It wa< fo ofold^ that the faithful! did com- crat » ^ at » % 
 mih : ca':e^ for it U i.ot-jb now, only tfe Monks' do? it. Augu* ca ^ 9 T* 
 Jtweefijl. .18. ad, I4ma%w?n r rep6rteth 3 that in his time ■ r 
 the curtome w.;s in many kirks to communicate after • • 
 fupper upon Tharfday. And whereas there is liindrie ; -., .. 
 Canons for com .munica ring filling, yetthatanniverfiric 
 Thurfday w s x :cpted , as yec may fee in Coned. £ar* 
 tb:i<T. . can. 3 1 • Ke Sjoame/ra altar it^ nfi & jejunuhomi* 
 n bus celehrentur^ ex, epte uno die ann'verfario^HO coem Do* 
 mini celehratur. 
 
 What the Monks of S-. Sennets order retained , wee 
 may verie well judge it to have beene the auncient forme 
 of celebration upon that day. for no doubt in that other 
 
ChrifUaii* ieteBrated after meat which they needed not ? 
 they neglected ndt fitting and diftributing". The two 
 thoufand fouldiers, who were reconciled to the Empc= 
 r6ur MjuritM) about the year 5 90, by the travell o£Gre- 
 
 h ■■ J .■ . $??&*f Bifhop otAnt'och, receaved the Sacrament fitting 
 i '6. cap. 13.' u P on die ground, as Euagrins reportcth. t)o&or Lind- 
 fky alledgeth the like done to the Scottifh armie at Ban- 
 
 >_ I* hisde- nockbhm, inthedayes of King Robert Bruce. . 
 
 fe nC £f. P3S llt ^ c ^^ c tms day,whjch was called C* na Domini , 
 
 . that all the fliithfull did communicate, wceiinde that at 
 o:her times alfo thcpeople communicated in fundrie pla- 
 | Ccs immediatly after meat, as Socrates, XQ$oxtc\h of the 
 
 JHift. Ljricl 23 . 'Egypt ans^ who dwelt neere to ^AUxandr ] a^ and the in- 
 habitants o£Thehais,l$amUbi epulalifwt ,& v&rjii cibariu 
 t fifi\tiiraruntfubve(]>tYamoblrtionefafta,m\fleriiscommu- 
 
 Nicephor, !. ^p C ant 3 i^cepf;0rmrepovtcd\iht fame. Balfamo uponthepc 
 Cinon ofCo/. ciliumTrullanum faith,the devoter fort upon 
 Saturday. at midnight fate in the kirk and communicate, 
 Alexander de Holes in the fecond part of his tra&at. con- 
 cerning the Made,! aycth, The Pop e communicateth fit- 
 ting in remembrance, that the Apoftles at the laft fupper 
 communicated • fitting. Si qUJeratur quare Dominus 'TapA 
 fed endo communicate Tottsl did quod }jcc fit in recordati^ 
 n:m,quodbe>itm --Tetr.usy & alii Aposloli > fdendo corpus 
 Domini in coena-idtimd ac epcrunt. t > 
 
 The Waldcnfs, wl 10 are juftly called the pure ked of 
 the auncient kirk,and have continued fincc thedayes of 
 Pope Sihefter, fome think from the dayesof the-Apo- 
 ftlcs, faith Rainerittsihe Inquifitor, and their enemie, ce- 
 lebrated the Communion fitting. Concern ng the., flipper 
 pfthe Lord their faith waty that is rv& ordain :d to be caten> 
 and not to bee fiiewed onvorjhtpped, for a memorialL, not 
 
 for 
 
. iHthe aM'ofriie£fln£ _„ lf\-..*y>\ v 
 
 for afacrifce i tsfervefir the prefentminl/ira io^^ard^df ^J^ 
 for refervjiion, to be received at table, and not to be carried ediii6io c 
 ' oui-of 'dedrejy deem 'din -fo the life, of the primitive Church, ' . 
 %yhenthejttfe^fto , cm and this they prove 
 
 by an old Cliioni^Je called Chronica geftorum, faith 
 Matter Fox in his acis and monuments. His warrant I 
 rmde in their apblcgie agaiftft on.Q.T>p6t$xit Auguftine^ 
 which isj|tant in Ly dii Waldenfia., Ex jfto manifeftum 
 efl 9 agdaymmiUva ecdefm hanc'fdem hahuit^ & ittsffl con- 
 f^fi e fl> & non fecit - reperentiam h%' cfacramento, quiaiUe 
 tempore exemplo Chrifiifedentes ftatim acceperunt fy-nihil 
 'fetinuerun^nec extra domum extulerunt^' htcinflitutio din 
 Betitificut Chronica geftorum cflendunt. The like they have- 
 in the confeffion of their faith fent to VUdifawiingpf 
 Hungarie... Namque difcipulis Chriflus difcumbentihus de- 
 ikuUndum. -,-. «; .-. - « ' '. ,. , 
 
 Luther expounding the epiftle.upon Saint Stephens 
 day y iaith 5 Chrififo inftitu ted t he ptcrument > that in it wee 
 (bouldft at the (acrament. Tffl£0 things are chwged^and 
 the idle ordinances of men are come in place of divine crdi- ■ ; - , , . V 
 nances. Zw';n glim fating do wne the forme of celebration p^o fidei 
 ufed at Berne, Zurick ; pafile,,and other neighbour oriib'ana;-- 
 tOwnes 3 fait h.Sedektes ejr twite aufiultan'es verfyniomi. -e. dir - a ^ utd 
 Hi edimm & bihimm event facram°nlum : Sitiifrr <and L ^° 6 m ° 
 varkningwith Jilence to the word of lie L'onl, wee eat and 
 drink, the f acrament bfthefupp:r> AL'fo I have cited al- 
 ready. Not only the Grangers Churches at London in 
 tiis time communicated fittirg p but even to this day other 
 Churches in the Lowcountries 3 &c v Other Churches as 
 in Polefuch as adhcered to the co ifeflidn of Helvetia 
 fate,as\ye may fee in Confenfiis Polonia?. Standing net 
 
 Standing about the table may confift wirh the -diftri- fo con Y eni - 
 
 
 E bution 
 
i6 vFW&$p ., . 
 
 btitiofi of the eleinehts by the communicants j but hi ie~" 
 card by it is pretended -more reverence, thegdtureof 
 littingis indirectly taxed P and that pretended reference 
 taketh away that reprefentation c f ramiliar fdlowfhip;, 
 whereof fitting is a more lively reprcfcnratiorY Teeing 
 ftanding is not the ufuall and ordina/ic geftureat civil 
 feafts. Communicating in pacing by doth- not only ln- 
 diredly taxe ilttingpbtit taketh away the ior^ddrftri- 
 biitiofi,- Of which more afterwards * 
 
 THE SECONI>VpART. 
 
 Concerning the unlawfulneffi 'of "kneeling in ih hcl 
 of receiving) &c, 
 
 ' f CHAP; t 
 
 kneW/ng in the a£l-,&c.noi watrantldby the cxAMpIe 
 . ' cfcbrift'Andtih^Apoftles* \ 
 
 fCneelnig n ec T H^Wp fhou!d(as weiaid p-fbre)take us iirall doubts 
 
 warranted \ \ I \ the furcfi way . Our warrant For fitting can 
 
 bv the ex- V Y n 6t he doubted of. We have th* example of 
 
 cimillc Chrift and his Apoftles,and thcpiaftice of ihcapoitoh- 
 
 callChurchfbrwarranttofir 3 but not to knee 1 • When 
 
 Chriit /nmfelfe miniftred and was prefenr, the Apoftles 
 
 kneeled not.Though the A poiUcs did not al wayes wor- 
 
 fiiio thrift while he was "prefer^ efpecial ly beiJK*ocCU^ 
 
 pied in civill and common arts, yet upon exnaoahmiy 
 
 occafions 
 
in thc-A&ofrtcemmf. rf : 
 
 v ^oceailons they and others worfhipped him^^tat/hS.z,, 
 ands>. 18. and 14.35. and 20. 20. Luke*). Stfoh.p.jS, 
 Nor yet directed any on ward adoration to God the Fa- 
 ther. Though they wsre fjt'ting at fuppery-yet they might 'fvn- 
 * have changed 'their <?eft } ur , rfjycally feejngtbe legah 'ftip- 
 *pn»4* finifted, and Ck rfts $"ipf er begun \ faith Willets , 
 p.ag. 648 . They who recea ui.yas is c ftm&nded* without a-, J." Sj^fc 
 dcrati on,areJecure ,tmt 'the i ae an s, qt fo.-n C'fids comman- 
 d. ment , then thcwhich'feiimt ether e.can bet '.not h; ng better, 
 ' when nee intreprif an] thing- vMy haz\e the.example ofth: 
 ytfojlles^wb^mwee read r,ot t&h.ivc adored pi (i/lrate , but a-i 
 -they were fitting thcyrccjAved, %nd did eat. Tley have 
 thtpraclfeoftheAposlol. ck Churches, \vbeie it is decayed^ 
 that the FaithfulldidyommiviPcat^not in:adofaii>n , tu : 
 in breaking of bread, faith Call ine. 
 
 Beza'm his difput againft lode cm Harchius fa i h. So . "ike, 
 as'whenthe Lordiruelj to bee'Mofed asGod andman,cit table ^ cza . ce 1^ 
 didirjt tute this holy Jltpp'er^th At the Di/c/ples arofi to the p ae# x %^. 
 . er.d, th..t falling Mpcn/their knees 3 th y might ; eceavs. 
 that bread 'and wine out of hu hand. And \'o li^e as th: Aps- 
 Jlles were i^Horant hove to deliver to the Churches the m.ariner 
 how to celebrate thefe holy wyfleries. It is kyiown weB.e.'iotighi 
 that the Lonje-fiafls could hardly, or fear ce at al/'tidtmit gc\ 
 ■'niculatitn. ^Jigapas'quidem^certe confla't vix--'ac i 'he"W.y 
 quidem gementationem admijfijje. Bojf>ran(a\,h th'clike. H&, $c&- 
 The Waldenfes in the apologie above nientioncvV ^/P il I^ v ^^- 
 'hujusfeflimonie^efl, quod Doininw hojler lefm thrift m je- x 
 d'entibwdedit, & fucceffires longo &mpore tranj'euntes per 
 domos fregerunt panem 3 & acceferimt cibum cum benedifti- 
 0ne 7 &nonfecartmtreverentiam. 
 
 E 2 CHAPi 
 
^ 
 
 0/^?/% 
 
 
 
 Kneeling not 
 futable to tne 
 
 T3 
 ; 
 
 CHAP. It; 
 
 Kneelinginthe aft of receiving it not futable 
 with the forme of- a banquet , or uje 
 ofajit/p en table. 
 
 His. holy aiftion is denominate the Lords table % , 
 and the Lor,ds fupper, from the ufe of the one ? and. 
 -*- formes of the o'her. Wonderfull is the ftibtilitie 
 JL. pag, f hi of our Doctor, who c.nfivereih,that the iuftaining of meat 
 * fet on the table is the only ufe of a table, but of beds and 
 furmes to i\i upon.. Wee fay>this,alfo jsthcufe of a ta- 
 ble, that the. guefts, or perfons invited, may fitatand a- 
 bout if>„and partake of the meat fet upon the table.. O- 
 therwife, if there bee*no.ufe of a table but to fet meat 
 upon it, a drelTour or a cupboord rnay bee called a table* 
 Whereas they fay,thc altar is called the table of the Lord 
 dfyialacb. i . and yet nor.c did fit at it., • Trueymd Co do 
 the Papifls alfo call the lid of their altar a table. Bur it i$. 
 plain wee fpeak of a fupper or fcafttng table. ■ 
 
 The Altar is called the Lords table^becajfeihc Lords 
 •meat, (i>i'/V. 22. 25.) -that which wa-s, burnt with fire in 
 oblation to GOD, was cpn/Iimcd on it"..= Bui, the -Lords 
 fuppcr is called the Lords table, becaufeour Lord and 
 Saviour appointed it for his guefts, whom he inv-itcth to 
 it. So the table of the mcwbread'iTu'ght bee cabled the 
 Lords table,but not m our tnlc, not a Hipper or feaft n- 
 blejand therefore impertinent lie alleadged.by & p+j- 5 A < 
 ^ " Kneeling 
 
fathea&dfnce&vk£* 29: 
 
 Kneeling is a gefture more agrecab.'e to the Popifh altar, 
 where the-Prieftsbeiidecommimipated kneeling ^hert 
 with a feaft' table wherewith it agrccth not at all. We e 
 have put down-alt trs, £uth ^Alfco^andufe a table ^ becauje 
 it agreeth belter with a [upper, and the Apcfllc hath given the 
 title of a tablet denom'nate the Lords fupfer. And again,. 
 The t.rmes Supper. and Table of the Lord yet^e familiar with 
 fhejpojlle Pau! 3 feeme to requit e fining rather then- ft and- 
 1 ng, k nestings or pajfing by. ■ 
 
 Where the Apoitle fait! \JCee cannotfartaie of the table 
 e-fthe Lotd^andt.he table of devils: Oar Dodor 1 aith,there fef?PN$* 
 is no materiall and artificial! table to be underftOod ,\but 
 things offered to Idols in the onefpeach, and Chrifts bo* 
 die and blood in the other. But both are to bee under- 
 flood: for meat offered to Idols can not bee called the ta- 
 ble of devil s.,unlerTe there had beene a materiall table 3 up- : 
 on which the meat was let. The Apoftle telleth us, that*' 
 they flite at thsfe tables in the Idols chappels, 1 Cor, 8. 
 10. The Idoliter , had a table, whereon they eated the 
 remainder of thctoiiice,which was offered upon theAk 
 tar,as the Iewes had , Babebant luddipnmum altaria ubp 
 f.urifcabait^ deiwie menfe> quas inftruebanl reliquiis ob- 
 UiijamfacrificijyVq : e in. illiimerfis epuhbantury. faith, 
 Zanc bins s torn. 4. c /. %$',.* See Tifenws, WiUetsywACor- Tileafyne, 
 nelinsa Lip. dk{ a Popifh writer upon 1 (}r. 10.-2 r. and ^fS 1 *'" 1 ^' 
 1 Cor.S.Ac.So tiicby tallcorcheLcrd mull likewise bee Wilhtsfy- 
 undcr-ftood,. nor the bare dements, or as the Dodor no P^P a g-478 
 fpeaketh,thebodieandbloodofChriItinthefacrament 3 ed,c,l6r ^ 
 but with all a materiall table. And Beza ont of the fame 
 ver/e 3 i C^r.io.2i.inferreth,thatintheprimi',ivcOnurch 
 they had materiall tables, and not altars. Wittets infer- ' 
 reti^the like in his Syhopfis, The Lords fapper theou, llr J r * 
 
 calk4 
 
$0 (vf kneeling 
 
 ' tallod die Lords table, by -a trope called Metonymiafitb* 
 
 : j-eJi 3 becaule the elements were fct on the t ^ble. When 
 Chrift faid^ This cup ^meaning the wine which was in the 
 cup) is the new teitamcntinmyblood, the mctonymi- 
 c -11 fpeach importeth nccefl&rlie, that hee hada materiaH 
 cap in his hand, when hee uttered thefe words. But 
 faith the Bo&ourit was poffiblefor a man to fit at both 
 the material! tables. It is true,ifye look to abiliticand 
 not iq light ov warrant .Ad poffibi litatew facli non ju- 
 ris. Apsfiolns demon fir at Corinthtos bona confeientia now 
 ■.jwfjeeife participejeonviviorum idolatrieorum y quippe qui 
 
 ■ ; part ici pes ijje foieant c<en<t 'Domini. Alfiedius in fuppfe* 
 mento^pag.^. 
 
 Wee require -not of necefTitie an artificial! table or* 
 timber conlecrated , and fet apart for that ufe only. A 
 
 . bullhideor a plotof ground may fcrye in time of n:cef- 
 iity, and anfwereth analogically to abiding uhie, as 
 the plot of ground did, whereabout the multitude fare 
 in rowes by fifties and 'fifties, M'mk *■ Neither do wee 
 iland upon the faihion, whither it ■ bj long or round. We 
 
 - looke to the ufe more-then to the .natter or fafliion^ and 
 require, that the Communicants ai v vayes fittablewife, 
 \ that they m \y obferve the forme of. a feaft. 
 
 The Ethnicksofold -thoughr-the Gods were prefenr* 
 
 >. when they feafted at their tables. 
 
 , Antefocos ohm longis confideri mcrifis 
 J^icf/Fift.? • - dfrlos er at ^menfe credere adrjft deos. 
 
 The^Pocts bring in fometime their Gods fcaftiog-at 
 their tabic 3. The Jewes fay^ That when fome altera ion 
 arofeWn the houfe offjhbojheth the fbnne of 54«/,the fer- 
 Va,-| incontinent fpread the table, and the altercation 
 
 . -.trvafed. Tnere is a noble faying otBenfyra, Menfapara- 
 
 U 
 
i% the dU of receding* 
 
 ?dfivcfo/ttd contentiotollitur. dM,enfapr& faletfrnori 
 
 tranfgrediy was an old proverbiall fpeach importing, 
 
 that thetable,was 5 and fhould be a band of fellowship. . 
 
 The other denomination imported^ that this holy 
 
 a&ion was celebrar, as a fuppfi * or in forme o£a fcaft or * fte . Cora " 
 
 bankec. Fife at or faith ftfait. t hehUy '{upper wmfb inflitu- |, rate - m for ^ 
 
 ted 7 and at thefrjl U-ttie. fo celcbniPed^ our Lord drdhis bfafeaft. 
 
 dijbiples^ while they pitie together at f$id* that it had the Pifcator in 
 
 iheworrefemblar.teofaianqiiet^ Jtatit h<ec ' acTiohjibmrit M"th.z6. in 
 J -, J . ■ -<r • ■ r jr J oWervationi- 
 
 (peciem •convivit^ uno_ pient arm vium, feajacru m, cr bus in verfu 
 
 cidtus d-wrti'tdtt-pih &■ ad fidrirm'c nfolationem infiin- 26.&feqq s 
 tuin. Tieffietmh iik jWrie, Thatbhold, and not at the 
 firit time only, this facred Tapper was celebrated in the euchadftjib! 
 forme of a banc]U^t. Mitto facrurn tdmttfk olim convPvii q\ cap. 7.1 
 injlar, in quo difcHmbeba'i'.r • eelebratam^ 'ci:jh r s etiamnum 
 in BcnediUi nor urn mandaW vtfligium T The Walde n fes 
 celebrat the flipper in forme ofa brricjtiet, faith their ene- 
 mie Rayneruis. Now the forme ofa feaft ofbahket ad- 
 mitteth not kneeling. None enter tai net h men after that 
 j$^w»,/i'^* ■AlalC!^'?^^ ^fe^-ivi&^ 4^^j^^^^^^-^^% a ^'^ . ■ •-■■■■■ 
 flkdlftdtf ftanding, walking^ or kneeling, hut they willtft; fter.ecclefiafti 
 guefh tefit ~si table y that all may eat together with repofe of 
 body Sndminde. They ufetp caufe feri/antsfa^d^ or walks 
 about the table } nrt thefe who are invited r Kneeling is not a 
 gefture which hathbeeneufed at feafts or banquets, but 
 rather a gefture of fupplicants. Plejfie$ ye fee^ faith, Con* 
 'vivifinfar in quo difctirnbibatur* 
 
 Tney lay, It may be called a flipper in refped of the 
 thing fignified 5 whereof the fbules of the faithful j arep?r~ 
 takers. This is juft the Jefuits anfwer, for the bread with- 
 out rhe cup; But is not the fpirituall fupper represented 
 by the externall refemblance of a fupper. Sacramc: 'ikv$ 
 
 hit 
 
hoc nego did conviviiim yd* ion i ret ifjtus (tgnificatd ? . fed 
 ? atione Jirnificatioms fiiwpt,t a r ebus vifibil.'bitsSmhCha- 
 mier de tuchan ft. lib. 8 . cap. 6. r>iwi* iC. It m ty be called 
 a fupper rightly, ftowbeit it refemblc nor a (upper in all 
 things. Neither do we require all tne formes ufed at com- 
 mon feafts, but thefe which Chrift thclnftitutour and 
 matter of the feaft thought {ufficiento And this is 'like- 
 wife an anfwer to that which they alledge for other reli- 
 gions f carts, that they kneeled not at the eating of the 
 pad cover, becaiife it was coekx rich, a full meale, and in- 
 jured a good fpace, but the a&ion of the communicant 
 , is foone difpatciicd* For it is hot the length or {hortneffc 
 of time,that we confider fo much as the forine of a fealty 
 whereunto the gefture of kneeling is not futcable. The 
 fame formes, which were ufed at the clofe of the pafchall 
 flipper, w ere ufed at x\\\i , with a little change* Further, 
 they kneeled not at any part of the paich ill fupper, no 
 hot when the cuppe of praife was reached from hand to 
 hand, which was done in a very fliort time, or when the 
 bread was eaten in the quantity of an olive,and leffethen 
 an C22C 
 -• ,. ^ We defire this to be obferved throughout all this di- 
 Obfe-vMtion fj 3 £ tc t ] lat [f wee w j[[ fpcake'not in the 1 vermes invented 
 d£ fpeach. by miH, c s to receave or give the iacrameiit or eucharilt, 
 but in fcrlpturc langu ige , as to celebrate the Lords fun- 
 p-i- : > f rrtakc of the Lordstable, to come together to 
 hreake bread, Acl. 2 . 46. JcJ.io.y; the weaknelfe of all 
 arguments for kneeli ig will appear more clearly, and on 
 the o h r fide, the pith o^ our arguments for a table ge-" 
 , . fett j namely /iit'ng. 
 Onthe L&i& rhs anient VoBoWg, f nth Moulin*, had doJe h tt:r i if s 
 lSSi?^ ^W baa brld ibdmfetti'ts to the termes exj>rejj)d in Gods 
 
 x&:rd 
 
• tn we act ■ QfveciAtviHg.; ,..> .» •■• ? 3$ ; 
 wor^ for they hM net, iy^&n&atfes (thugh kefides t\?ii .. 
 meaning. | ! of.in : e%th^ddortiQthiira hvfe± giv/ng'ex^pli^ ' ' 
 other (ftfitih can't after ifcm, ■■to ? ,iyiv'n u other new names 
 leffefro^fy and to ^lm^an i af frm this frxyamnt the in* 
 fcrmiono ^hichfru§dtofl>epthe nature ihtreofyf or the\ ' 
 fmaU0 faiths can Satan manage with dexterity * anM bj>ih£ 
 leaftjpar^es in afmaU r iim*fy$4h ' vgreatfire^SytjtitkbLQ^ , „ ' • 
 ihe^anmr offfiach ufmtt apt-wfr the Affiles, to wits to \ % ' . 
 c&metqgeiktrjQhreakbnadv * 1 ,Bi t 
 
 Ihuage* \ -,_ ..:• .;■ ■>■-■-■>• " h • '"•;^". '.-;',. ,.'! ,v j 1 "-- 
 
 fttvere-harfl slanguage u ufe ihefe pkrafefa ifhsy brafe . ' 
 Ire ad together kn:eiitig y $4$ compajfed the table oftfa %ord ,.., . ., 
 kgeelin*ithef celebrate the fitter of the Lircj kneeling, To ', •', 
 jbttn this harjhntffe, the common phrafes art^ta receive thefk^ ] ,C 
 (f&mentaif. cucharifi^or (acramentall elements kneeing* '.'... - 
 
 The iiJIrihuHdn of the elements hy the Communtcanfs * v 
 
 among thcMffes exthdeth kneeling in- ■■■—'. •' "' '" 
 iheaffofreceaving. " - 
 
 TO kneel for adoration, and to ftjjs&c and;di- The'diftri- 
 ikibute the teead^- and reach the cup from t hTSmmu. 
 hand to hand,are not compatible. KTOrwasitnicants ex- 
 evcr heard-thatthe like .was pra&ifed in anypKrto£thef luc ?" h 
 world 3 ^but where iJoc^our i^^%> hath beene, that is ? m 
 at Dundy, as.appeaiTth^*., 65. Butwhatisabfurdor '•■ 
 grofle in that mans ,eyes> "CasV'tlfc'' Communicant be 
 both adoring God upon his. kfte*es> and at that very irN 
 flam: be reaching the elements to his brother likewife 
 
 V kneding 
 
34 yf/nting 
 
 kneeling and adoring. Ve have teard out o£ Cyfoine be? . 
 fore>that the faithfull in the ApoftoUcal Churches did, 
 not communicate with adoratiqri,£>ut breaking of breads 
 as if adoration .and breaking of bread could not confiit 
 together- We fliall have occaiion ag .tine to treat mere 
 orccttfuiioh of actions, or different ads and parts of 
 Gotfe worfhip. . - , 
 
 Oirift com- Chrift reaching the cup to his difciples, commanded 
 manded thqfS to divide it among them, L^.22. 17. _This cup is 
 tht m to d«- ^e evangelical! cup, or which is all one, the lad pafchall 
 1 c e ?$$Cp changed iiup.the evangelical^ &% applleth Chrif ts 
 proteiratioTit, th'af he would drinkeno more of the fruit e 
 of the vine, &c, to the etrp!, which he commanded them 
 to divide among themfelfes. . Btit that proteftationfsap- 
 plie4 to the* communion cuppe by Matthw md&tkrk, 
 who make motion only of the cap of th&l46r*4siupper, 
 in the verfes imm&ttatly preceeding ..If it had ftbbbeene 
 the communion cup> h&wibld Chrift proteuythat he 
 would<jtrmke no more of the fruite of the vine: m this 
 life^f frewUs to.drinke incoritli&rit .after of thecommu- 
 fik>ncup,as they oppofe thep^Bleuptfo 1 the "eVahgc- 
 lica\LCyj>ria#by this protcftation pfoveth that vine was 
 Hierom.epi& i# ^e t cuppe,£/>//?*6 3 M QacHium. Hierom faith»Chrift 
 adHcdibkm^^both' Qmv.'vl & ' convlvitims thefill'M-fidfarfatd 
 fhjfiafiitfeffi ,• CQPimed*w t & qm co.mediMr^ o'fcwho did 
 irt&nd Jt'os rdfgif. The old hymne-. beata hthe fame, Se 
 Clemens fjafcens deditfocinm^ c&%efttr>s in eddiu-y. See another 
 weda^og ' fiymnctothelamepurpofecitedbVorc, fycme*tMe& 
 b.c*. * ^r/w^difputingagainfttheEucratits, who abhorred 
 wine^proveth jthatChrift btmfelf drank wmc,by this 3 that 
 -he dranke of this cuppe. ' When* the Schoo rmcri would 
 prove, that w-inctt' as pnc'tff the dement^at the cvaage- 
 
1ii?^^uJp^r ? ^^canno^Sn4e a p^oofc In all the Evan- 
 geli^s,* but irf|hidpro*eftattoipi / thinke; then k qo man 
 wili$$ny thai wtfetvav in tht cuf* faitH <$\lufculits J feeing MufeuL dc m 
 the iwdfadiM4ttb.z6<U^n. rbJfowoMMfikm^®^* 
 mQrtofthffiffitjofifofytne^^ ' . 
 
 *ron$uiunb'B* : Mattb, 2 60 2 9 . decldret h that he (pake oft be % 
 wintiinWhan^^atis^fibtiomm^k^kffe. Dcmna* , i 
 eiiam manducavii^ ut eB communis fententi a? faith ' Bellas >'-J: 
 : miHedesud^iBJj^4^apA6,' Fuitber Chrijpn his prb^ : ' 
 jceftatiQh -all&Jet jj to the Canorj or cuttome of the Jews. 
 forbiddin#£§tatle.ofany thing after the laft eup^ which ; 
 was called the cup of praife. ZJlIudit aft r/rdxemqua'we^-Mntxji) 
 fas eratfoif fawlumiUuddfeljtibm qwequfifycibi tnfo* ^ftSM* z % 
 Jierum diem capere^mh Beza T :Theobaldm'I^eufihim pi\> ^eMhii^e-. 
 veth likewise by this cuftome p&the^ Jewe%, tliat this. re, ™ ar ."V 
 proteftationroncerned the cpmtt|ihion<:Q^ T imagine |«S 
 that Ghrift protcfted twice,' and1&at'he1>adde vide the ; ' f 
 onc 5 ajidnottheotherjisaii^ionivShbut any ground in 
 the text. For nonebftheEvangeJifts make mention of 
 two proteftations/ orfo what end two, feeing the laft 
 pafchall cupp'eand the evangelical! was ?l]lone 3 the one 
 being changed in f the other. "Or to wliat end mould 'he t 
 have bidden nhem devide^tlje pifc^hairqup more then trie 
 evangelical!. And rfthere were two proteftatiorjs for 
 jfcwolevefaHcuppes, thelat^rihould have croffc^J the 
 formefj, 7 Va/qifez provetfrj^ythis protef tation,that £#£<? 
 meant*ohI/df one^oq^^wb&he maketh mention of it 
 twice 3 that it;\vas In trie communion cup, that the prdte- 
 ftationcontaineththecaufe, wheretorehe willed them 
 to drinlce of it, and divide it among them, heeaufe now 
 at his laft farewell^he would teftifie his love to them,and I® $$m. 
 joy ne them in mutuattlove to other. Ipfos inter femutua^'^*^' 
 
 r 2 . -■ char it ate 
 
5* 
 
 c&Mtate t*nfa^mysdM>^ 
 A nother tcafop^that th^eiijry^hioh Chrift com maficf ed 
 tli^todf^ 
 ' thankJ^wbenhetooke itin bisbaradv AUttheiv and Murk^ 
 ■"; • -' refer the thankfgiving to the^mmdnfencLtpiI/%Fhei i c'- 
 • -fort* -maketh no mention of -this 4 tMnkfgivltfgpVHen 
 he fiiafceth mention of the cup thefeeond timt? ? •■5'e^njfe 
 he>hadmade mention of it before; But u fsriraft article 
 rcfetringto that cup, of whkh he had made mention Be- 
 fore tS tf6ftyiov 5 as l&thyjhito fiath obfer^edv I#££ then 
 by ^ay pf^anti'&patio'iij befere^he-come to the order of 
 the inftitution, bringerhifrChrift protefting in the 17. 
 veriest hat the protection of not drinking more^ma^foe 
 joyrie'd With the protection ofnot eating more, ^excee- 
 ding in te former verier Therefore w*heti hecdmmeth 
 - % - '■'■' '■ to the order of the inititution, ticrfi 20, hebmidfeth the 
 '-./.» proteftation and thank%iving> which 5 a i : e r&orded -1$ 
 other Evangelif is. becaufe he K&tie meritiorfbf therrf be- 
 {oxejverf* 1 7 . ami 8 . This anticipation or inveffToti of 
 order in the Evangdift Lnke^was obferved by Aitgitfl^^ 
 and Euthj/mit^uBarradius the Jefuit, 'janftviHs, and 
 Smr&inZ.Swarez. zStiLcufihitts obfervcth other ir.vciiions in the 
 part.tom. jo f ame chapter* Vorjudt* wait out imtnediarly afterlld 
 po9°?» g 0t t | lc fop^and confequenriy before the evangelic^ if- 
 (upper. And yet I^maketh mention 01 his going out 
 after he hath Ki d^Wnethee^ingdicallluppev.fe^ on- 
 jeclureth, that through th^negh^encej and carckfnene 
 of writers ofmanufenpts^the yerfes have bCerie tranfpo- 
 fed,ahd not by the Evangelift hhnfelfe, and that the 19° 
 and so.'verfes mould be fubjOyned to the i 6,and that the 
 i7.and iS.verfesfliouldbefubjoynedtothe 19. and 20. 
 *Mctf&iw foith^lfte-liktly, yea, aJmoflneceflaryto 
 . , thinks 
 

 fcfcmfcey thatthe ij?dndh$itiefo$ were tafeSoSt of the ? \ 
 iflititutiorroftiie^ ftj ppcr which folio weth, arid placed : ; 
 here by the negligeiice of Scribes'. VeitpmitigifHr tft. & - ■ ; - 
 frofi '■ ti&ee£$riiifyi bos ' verficulfc ex facm cien&jn&JtHlipflfc 
 k%c$ffe,h~feribis tmjetf os • J mights if it Were needfiiU^eitei 
 
 "Mm "teftimoniesj thatthe proteftation concerned the 
 communion c upland confidently that Chrift badrhefrr 
 divide- itj but the reafons* I have bf ought are oftliem- v 
 
 ^elfesfnnicient-tOevincxiri-Md I;dothh6tgan6yit» *-•**» 
 
 Butftty- faith liejChrift^tneaniiig was -nbr ? that they 
 fhoufd reach thecup to otter; but that ohfe fho&ld not 
 
 - drinke; all ourJ. rThfs filly fliift he hath bo rroWedJrpm 
 
 . Jiellartnine de mchariJlra)i%^<>'€AJW^ . BrcMnsde commit- 
 nfrAeJkbumquejjtecie.t. r^ohath the fame. .Wiirhe have 
 fcbc firft fet dbwne the cup that the next may: takeit. But 
 this is riefcuious orfuperftitious., u6taccifen 3 r^tj&w?- 
 *fe Nor yet gave heetoeveifyonethecupp^^ut of his ,. , 
 ^nd^ ;whicbhadi^ne ; mnSci^ it no M 
 
 |u rthet hadbeene intende^bu^orily to trie tii% the fjrft 
 
 mtern nsnfitHKMcd^ "fit iiJvdifc'umherii'ifftSy fcddedit ^rhom 
 irrteffKumutuk'!s-jf r crJcyrw t er;n 
 
 itfclfe, whitli ! \vas cii^ Bclkim.de 
 
 reached fronrh?iridfohand; Chofttiien divided it nqt^ SSS. 
 bat bad>»h:m devide it among them.lelfe.s;tii &em<fnner Pifcarorm 
 w « at thcpafchallj and isufiiallat rommonfe'afts. To ^^^^J 
 di'inkeof onecupyreprefenfeth^ \ m , ' 
 
 mon bcriefite,. bur not that cbmmuni&ation of mutual! 
 love and amity, : whieh ft % t prefented by reaching the 
 ,-- • ' tame 
 
. ■ ,- Tame cup to other. ThegueftsAtcivilbanqitetsofoU^fj^ 
 turrTSnvi* ^ "ttf&itig others courteovjl^ reatht4 4 ciippe fifwiucte 
 vialium lib.jj atlMs, which c ipfe theycaiiceFpffftk&jta, m^tonymichlly > 
 e?p. 10, ^ bzcauft it was afyv. hie »flo,vc p$fi/chd/hip ? : s>^/V^ #rfwr 
 ' any man may juflyt, impofe upon the cup ofthehdsfipperof 
 the Lord^diSfu kfjfa Iniueriim, avticititferg7puma; 
 nttetfcmutuoaccip! n es, v':m cdUcemfihiinviamponU 
 gtbantyfucm phifotefian appelthb'antymetonyty.ce nimirum^ 
 ■ quia Cymholumtrat dmoxii drafyiicitia, quo not^ne ver;jp* 
 me qua illudjqefofattt Dbtnini ccenapoculum infignicrit. 
 One of our Do^otirsfaith, that they had in tjie primi- 
 tive Church other tokens '6f love and friendfliip,' a* 
 love- fearc$,ahd the kiffe ofpeace, but one token fhould 
 not juftle out another/ Beude that, both are wome out 
 of ufe, and the kiffe is turned into the fcifle of the pax. 
 So mlich the rather "fripuld that ilgne and token which 
 was recommended by Chrift himiHCbc preferved. •* 
 They diftri- If there weretlo more, but reaching of the cup from 
 onpffc" * onc t0 a ' notncr » ai ^ dividing of it, it were fuffkient to' 
 bunhe CC ^xctude'kncciing, foowbeit the'cbmirmnf cants did not 
 bread. JjreaYe and difFnbute the bread to other, 'for what rea- 
 . , fbn were there to kneel at v the receiving of the;bread, 
 *and not at the receiving of thecup. Wereit^iidtilfbab* 
 furd to Tee, ttyz Communicants reaching 1 tjiecuppe to 
 other, and the miniffer walking along to glye to every 
 one the Bread, Is thtf&read holier then the wine ^Ana- 
 logy requireth, that rhe bread mould be ditfriblitjedhy 
 the Communicants, as well as the wine. Wheh^helE- 
 vangelilts. lay, (Chrilt gave the bread, they meant not to 
 every one fev rally, more then when he gave the cup 9 or 
 the difciples the bread to five thoufand, Matth. 14. 15?. 
 fax Mart 6. 4. they fet the bread before five thoufand, 
 
 ' Til ate 
 
#/$gave the bddy ofChrift, that is commanded : it to 
 
 be-give% Mark 15 .45V JWf&27* 17. Chrift faid in the 
 
 plural Wteiber^ Takffe? wye, this is my body, as well as , 
 
 li€ fM,Dririkeje\de^rdeye a It it probable (faith ^ af ^%^^. % 
 
 thdtt hi Lotdb fjketh bmad in two parts > K Mnd gape one df^^ 
 
 thetn\ to him that fife ii&etreft tin the right hand y the other^ U 
 
 him that fate otifhe left, and that they reached in order to 
 
 thje neareft. Taj/amis upon Mktth.2 6. faith the like* and 
 
 Hofpinian^ and Bpm a popifh writer, Sit autem & Chrijtt ■ 
 
 dijeiptths in ultima ioena fectf:hbnesl improbabile^Ut qki* - 
 
 bus Chr.lftu4dixefit>accipte:cjr dividite inter vssilMcn 2, 
 
 quod ctjide eAli&dteluihJit, nihil tdmen vetat UipmeJinJs 
 
 liter inteUijp. Beza faith 5 That the m ; nne'r of their fitting H<o£jiifl.&. 
 
 coul^ftot permit Chrift to give every ong^/erally the cram^lib.2. 
 
 {>read 5 butas he-gave the cup^totfhe nearc% ahdsrhe^kt ^^J* ^ 
 
 reached to' the neareft/fc nlif prob&ble that thofe 5 y?ho 1 Gor,io.i6, 
 
 fjtemoft .remote, receaved the Bfeadfroixi'ihe neareft; £e* 3 €?$.*• 
 
 AfxtulBsin ; ttntirneth, That Chrift might with as good ' fcn & 
 
 r :aFon have &idj£ ify dlfofi hlfiaAdr^k^ye ail of this /his Lords %* 
 
 prfinsi ki udlfy otdsl vefhhebrjad ifi' tviffom oft hi 
 dfapL's hands r ej}$ K erallycb'nfiM<king that ihe pdfthsj ly- 
 inghrfftakngu§&hedsaUbeti(kc, tookeupmohroome 
 then they dantfwifdJyerr'Jne Canon of theMaflfehath, 
 n)r;ith y e M!i afilti^MlM'icate ex W%$e$i which Bellar* Bellarm^e 
 *?//*> areigcth, the^haVc receaved by tradition ^jff|^l? ^ 
 the Apoftles. But to us there is the like force in the 
 words, Eatye, and Bdtytdllofthtf' for fpeakln^inrhe 
 pfell number hefpak^to all. , ,. * 
 
 The ApoftolicairChurchesV'and fuch as iri the ages The Apo- 
 fpliowirig celebr^ted,a!J'rJeara^ tney could, to thc>^i- ftIes ^f 1 "- 
 tew, continue! this diftrlbution. i\ acknowledged, SiftriuSon, • 
 
tfjg&M^i^.t, iQ4.Khatjhe .CoHitnunkants af the firft 
 fuppe* did cdmri^mcatTe tte* bread ati3 cup : one; with ; 
 . another ^alfc in the Apo/fl^s times, fagi 95^ Of the 
 - ' Monks -of Saint-5^(*^- orders yec may fee before, and. 
 ; • that was a fbbtftcp of the^rderobferved univerfilly 
 * tleforc upon the annrverfarieday, called the day of the 
 Haynerius in Lords fapper. Frier Raymrim faith, The i4&$?fls$ forfo • 
 iiimrna. fe calleth the Waldcrfes y celebrate thefacrament of the 
 cue bar ft in the r com entities (Co it ple^Jedt he Frier to call 
 the affembly of the perfecuted )> icJjcarfwgthe words of 
 the Gofyelat their table, and participating muttt.iU) aswat 
 done at Chrifts f upper '; In conventicuitiftiutdebrdnt^ verba 
 ilia evangel^ reclames inmenfafua, fibique mitt ub parti- 
 xipanies^ Jicutin Chritti carm. iuUmger faith, That the 
 - fupper of the Lord is then rightly cclebrated y wheathe.- 
 communicants ditlribut the bread and the cup among , 
 Bullmg.<ie- : t hemlelfes » I dcirco legitime coenam Domini celefoantcf, 
 rad.6.Ferm. mittuo inter fe pane m Domini de manibut miniftromm 
 $fa|. i 64. chri^i accept MLfran ^unt^dijlribu nt,ejr manducan^pocu- 
 ■Juminfuper Domini de manibm tniniflrorHmChrW accept 
 fol.26^ tzfnfyierfi difiributumomnespotan^ And og:dn>Primoge- . 
 n '^fmplic'/ati^mfiitutie'ni magh convent, &Jedere&Ja- 
 cr amenta in manm propriai.accipere de fuanibus pr*Jideuti- 
 um>deinde'Vtrofi mgere 3 pcnipere&aliti impe 
 Dominm ad mtnjamfiim dfipulu accubuit) it 1 dWit por- 
 r}' 3 6p *- 'rcttiifymboliii'iccrpite,dividite inter yvs And againe 3 c>4V • 
 fonftat veterts n<m exbibu'jfi cacnaritihus. buccellaty fed nw* 
 tuumf(g)Jfepanem:itumllknnvn (fiith \\z}th.it~thcancu ■ 
 en's gave not' to th'eCommunican'S at the 'fuppzr merfeli > but 
 Horn, 1 1 S. tbsy.br ah? bretd one with another, (f miter in bis .homilies 
 upon A/4^fetti'ngdowncths.beft forme of celebration, j 
 requireth that theybreake the bread to other^nddiftri- 
 
 Bute 
 
bute the ct% 'deinde cum (olenni . gratiafiftfc a&hni -pit* 
 mm inter fiinuiMlfedngdnt, ejr fyoculum Dorfe'M -difini* 
 buantMtH^&tWmilltm convdnerttnti And when hee 
 hath ended, hee !aith ? Efl huntUifirnfliciJJimus i o' Shri- 
 ft i anfhMPdtb niftttor.qitd fold nobis in omnibus fujjicere 
 d&et. This is the moli 'pimple forthe^ andts grounded upon 
 <f$iHsUUihoriiie y which alone fhokld bet fujfiaent to us f # 
 dhhiyigs, TinaaU in his tra&at upon the Lords fuppcr 
 &*& 477. required*,^ that every man bi cake 5 and reach 
 foorthto his neighbour. -In the later confeflion of HeL 
 'vctii) which was approved by many reformed Chur- , 
 ches 3 andby OUV own, afflp 1 5 66. The bread is dffhedby 
 ihedMhifler^ dedthemrdkoftlk- L0rdurehenrdyRei\ea%>e 
 it, thirls my hodiei ■di*videkdfnongB.fofr 3 VHvkj'ec >!t'8f 
 1$s$ ThkismyMdvd. 
 
 The Lords fopper was denominate breaking ,of bread 
 from tbatrke^ or ccremomc M breaking:©* the bread by 
 t&efattMl?Itis faid,^^. i.42. thatth- Ghrirlanscon- 
 tinued in Breaking of bread. TMsplace is interpreted of 
 the (kcrarrientan Breakings not only. 1 by an ienc^ bat aft .. 
 mdtj^rn writer^ both popiiliaod Pr otef knt, -as jlfo. JL?* 
 z i . And the Syrian interpreter tranflafetbiiiucriitiiiliin ; 
 Vothme places^ But the breaking c>f the bread in botli,. . . 
 the places is attributed not -to the Miniftcrs brBaftors 
 only, but to tfte people alfo, and is made conamoatQ tn& 
 whole meeting, IntheonepIadeius;£ai^ 
 cd in breakiog of bread ; and in the other piaceyetirlofe 
 clearly^ the Difciples cotoveened to break breads .which* 
 is clearer then rf Luke hrnMiid, they cenveened to the R i f i ^ ■ 
 breaking of b#ad. .^/^r^iaieh^hat^defoiv^th S^S,^ 
 what the people did,' not whatthe Apoftles did. : ^icecap.^ 
 might havefiid 3 Bojfif hi Apdtles, kiddie peoples 
 
 G Efiitu 
 
%% ' &f filing 
 
 fiJ?^19f^6pi(li"pr6'fcflor in Tmvay ac ! nowlcdgerK the 
 fame, arid fay cth, Fie!?At aut:m tmjixs panisfraclio tempore- 
 primitive &ccleji>eiprimttm cjjiidem a yr/fhyvens & dijtco- 
 nis y deindz verb magi f que particuUmm a finpdisfdelibus- p. 
 quibks euchar/tia cLibaturiri m*nus ttt edmipfi.porro inter \ 
 fe vel ddmiinterfuos dish ihiie rent . In the primitive, church \. 
 ( faith hec ) they had the b're Akin? of hread;mhtchyvai firft , 
 done by the presbyters and deacons > andafttrihem infmal-. 
 ler pieces by the faith full to whom it ivat. giv-ew^ thafibef 
 mi^h'tdiflrlbittz the fame am'on^themfelfes'^ or at horns a~ 
 m&n£ their mne. YoxLuke meaneth fomucb^ wbenheoi 
 artribtiteth this breaking to die faithfull in,gpcralL, AH. 
 2. For thdr diftribtiting'-irttheconventionhealic.aclgeth" 
 A&'i o . For d i fhibuting at home 3 hee alleadgeth \ Citji 
 2 . 46. whereas the meaning is, that the faithfull convex- - 
 ncd fomethrie in one houfe, fbmctimein anOrher foT v fer^ 
 of peifecurion, or not having yctappoint^dyand eerpainr 
 places for meeting* TheApoftle 1 Coh 10 , rd.'faycth^ 
 Thehendwhich wee breah,is it'notthe contmu'n^n ofthdbo'-; 
 dy Sfchrifhhn is. thebi ead which vvc bi^rky^kjbute^ 
 and eat. For the breaking alone by the Mim-freris not 
 the communion of ■theb6dicofChrift/i , */;//j N f//?/^^«*- 
 tnus ( 1 Cor, 10.) idem eft^ atqueintty no s dt vidimus ; 
 The bread which wee break; that is [the bread which we?, dx 
 videamongftw,{m\\R0b*nus 5)epbanns; Whereas the 
 glcfla inJVbt Apoftle faith, the cnppeivh ith rivv blffiy tl?e\,wor^is may- 
 16. bee fpoken generally in the pei ires of a Uche -faithful] , 
 
 who are prcfent. J$ui quidem otf/nes calici b nedicun%co\ 
 modo & fenfuiquo omnes ibidem prefentes di cunt nr una 
 „. . cum facerdote offerre videlicet am?/ii c on fen fit & devotio- 
 w-.io.i6 one^ faith Ejlius. The Minifter bleffcth in name of the. 
 reft as their mouth; fo theblefllng may bee attributed to 
 
 the 
 
:?' intheatt cfreceavfag. q$ 
 
 the people iikewife . The A poftle rehearfing the Wrcls 
 of the inftitution, faith nor. Take thon^ eatthou> but in'the 
 plurall number ,T^c ) \ee, eatjej. n^urtfndiis faith ,that the 'jfranind. Ra- 
 -Apoftlc s celebrated as^Chiift did>\ea??dem frv:nt, s ma.- ^o:ial.!.<,c.r, 
 ■iferiatoinYebtts^ '& form^m in verbis.* ^tappearctb not 
 "then, tlrat the Apofties gave to everie^oadfeyejally, fay- . 
 jng Co eaehbrie, Tdhg t mm* eat thy j but tktfipeaking i n 
 theMtfrall ftlimber to all at; once , the Communicants . ; I 
 Sraoc and diftributed among thJmrclfe|. Mow that rite 
 ,s ft6rn which the ApoftoIicallH2 ! hurcjh elenonaipate the : ' 
 "whole a&ibn isfaeramentall and necefTane, fokh: Farms 
 
 'When rheholy flipper is "called breaking of bre'ad 5 ; it is 
 "'hot to beiiftag^dythat there was only communicating 
 in "bread, but the wholeis denominated from aitnrt ac- 
 cording t03 cuftome of fpec'eh ufu&H among the 'Jevves, 
 'who ufed'the phrafe of bieaking of bread to exprelie 
 '* theirfull meals ,or common -civiUfcafts, as ferem. 1 6. 7. 
 ■Pis the^redans on the cohtrarie, tc^cjke th e denom i na- 
 " tldnfom^timefrom the drinking, and called their feaft 
 fymf a/tufa a dr inking together. Yea, one dfihemmcs., 
 \ which of old' was given tb this holy &$; , was Jynaxis. 
 Kow ftCHi&t&itiyRiJJ/chiutJLS f*$ ' *k&J i &mto&&t$ drinke fefaubj^er- 
 mth other. •.-/■ ,' cit.pag.5r3 ;.■ 
 
 The breaking of the bread feived for two nfes : tirft, #^ aki »s°f 
 fortefrefentatioh of ChriftsfuiFeringsJf fheir.povviing p^l^tLT" 
 'ofthe Yvmeout ofthe cuppe into the mouth be a mf -il- 
 eal! repreientation ofthe effofion of Ills bloud, their 
 breaking may have the like ufe. Wee can mil aUm /fa 
 myftlcaUjhedd'ngof(%riJlsblou4in ihejkpper, fii.hMa- AgdnfUh? 
 iter Cartrvrighty for when the mrieu^red oht of tin cupf e JJj hcn ! %'j '■ 
 into the mouth t Merely mjftfc*Uy:bndficr4n%ntallj, is jb cd 
 
 Q z ' the 
 
the bfoxdjof?<;h.ift out o/fys bkjjt d ( ofy into : the earth, tifa t 
 is.tbeJhetfef/ng.ofitjsfgtf/jied.S.) laicri Proffer in his book 
 
 pf fenteii&?Si $^ 
 
 Ratifranc, tefaagtiiw de latere ejfupodefigfiatnr. I anfrancw\ and ^/-' 
 
 c'rimcncjib. ca Ijx in ora fidelium vfwditur 3 tunc figyificai i JamfoiHm, 
 
 %&t\' '■!< ilfaciqucdin cmce immtfatumeft, Cu&h Xtifinier vs. The 
 
 Chamier.de r ^ ' 4 , • " . . • «'• a. ,, 
 
 c«char.!.7; Communicants taking, eating, drinking, are myfticall:, 
 
 c13.num.14. why may not alfo h : s -breaking of the bread; BuUinger, 
 
 Bulhnger f a j tn? j c p 0S jpjf qujdempanm- Domini propiisfraMgtoM 
 
 fcrfh. 7* * Minibus. Nos enim ip/ii in cu. 'pa fttmus q nod ilk attrjtus. 
 
 That is, Wee breaketle bre.%4 of tfre Lord with odr orns 
 
 hands ; for iy£ owjelfi'sarejobc blamed, that he was b/ui- 
 
 fed. OwfinneswoundgUfam^ wexrucified him.. We reach 
 
 not Ofily the brfadatqd atpp e to other ^ but .MVtaqe curfilfes. 
 
 Forwc bdeeveM.pt only tfai hefuffbedfor^thers, butinfpe. 
 
 Gualt. Ho- ci all for, our ftlfes, Quaker ri his Homilies up an ^\Uuh, 
 
 Matth? 4 "" VtreroQ>riJlmp^ir^c'iCC^t y erftegft,. pofl : qnamgr^ 
 
 tiaiegijfetj itaenndem d/fcifolos qu%jnc accipere &'/ra#- 
 
 gcrc volui\.ut itajinguli admofierenttn June adfejrivatim 
 
 fertinereje item nee is il/ius authoress fe y ad h.tc debit ores 
 
 omnibus uieos in Chi&i^ atquefalutis qu.e in eo habetur,fo 
 
 cietatemadducant^ That is, As thrift had taken the bread* 
 
 and after thank [giving bracket fi he would hai e his difi; 
 
 pies tv doe the hie, that thereby every one might, be admoxi . 
 
 fhed, that he behngeth to everyone of them particularly 
 
 that they were the aut hours of his death , that y ihey t are deb 
 
 tours to a/lj to bring them to the fellow]}) ip of Cl rift and the 
 
 falvatim which is to be found in him. And in his 1 1 8. ho , 
 
 mil. upon dWarfa he faith, Fraclio parts Chriftipapvnem 
 
 & mortem re prefent at y &dumftngulifanemipfifrangum y 
 
 fc ex eorum mmtro ejfe faUflMflu} Ckifto mrtis author es 
 
animiimadfvntienpamext "J 
 
 The other ufeis for difir^ution ? nn4 rc^cjiipg to, obiter. Breaking 
 to tcftifie iiiutuall love and amitiey which dune is fe£prel- of bread fit 
 fed in a more li vely'jrianneiy then ifohey ihould" ^jmie ^" rit > utl f 
 only oil oiie cuppe together, Therefore ~L Ins reajSn 
 page 60, that it appertainetlr only to the niinifter, b§- 
 caufe it is rnyfticall? is naught, forit fciveth both for re* 
 pmfentation #nd diftrrburioh. Fratfiononfiliim addiHth 
 b; : endum t fed:enMW adj^gmfic^ndu^drdihatur, BtUamiipP 
 de wfjfp) lib -2 . C0g, 1 q. For the reptefentation yc hafe 
 fceard already fundrie Divines. If tvyo fhould drinKe out 
 of one cupyind yet not reach it to other, it tttight well be 
 thought, therq^ere ndgteat kinefneife .^tydxt them, 
 Communioninone common i benefit 4 i$ ori^thing, an3 
 the communication of miptall duties and toJRens of love 
 ancl friendfnip another. It is one thing to the gue#$ to 
 participate of thefarne dainties, which are^ to De-united 
 to their, bodies, another to interchange arid communis 
 cate w^b other tokens df love. Jqftlymay thecommu- 
 nion.qup forthis caufe'he called *P^ilctefia > faitl} St}tckiw. 
 To divide the breed a'jfoj and to eat together in token of $a*a»'as in 
 lpv^and bqne,ol.:nce,was a c$#ojrie obfcrvedihall tlie qy^ftX' 9 ' 
 oticmall countries , and is yet obferved in many countries 
 of the weft, fay h;ra r 2.nd Af$ts Montana y as Serrathti. 
 the Jefuit relate t It. Faut ; ad amidUamconciUandam^ fe~ B ullinger 
 , farfifljam^ & cenffmandam, quodde wo fane 'fafiidfa- ^ a f* *' 
 . nfus> qnedpanem offer w?usfiatri bus ^ qucdq us de wan^i pa- 
 ir nm fpculnm aaipientes bibimus, Non enhn a li&ri ®h can- 
 fam videniurveteres curiam AffdlaJJefjnaxini faith Bullin- 
 ger. That is^ It ferveth forth procmirig, repaying, and 
 ■ kfefwgofftjendjhip, that we participate of one breaditht 
 
q$ . Of kneeling 
 
 we offer head tomfhrethre/i, and thtf w: drin\e taking the 
 
 *eup out oft he hands of our brethren. It feemethfor no other 
 
 caufe the ancients called- the Lords fupper Synaxis. And in 
 
 the 9. iermon of the fame decade, Quondam arcltfima 
 
 fei- fi faff tone ptnis % n'tcrabantur . of old^ Le\gu:s or 
 
 Hom.iiF. covenants were confirmed by breaking oj l bread. Gu.dter 
 
 in-Marc faitb 3 V 'anew & pcculum pii inter fe dijlrihuun'^quod illis 
 
 1 i char it at is officium commendat, & de conjunclione mutua 
 
 : ees admanet, ut fe unuzniu Chrifto corpus ejfe intel/igant, 
 
 &fibiinvicem officii s tnutuis infervi ant > quemadmodum 
 
 in corporibus. nojlris mejnbra facere videmus. The godly di* 
 
 ffiribut fjte bread and nine ' among themfdfes , which recoto- 
 
 ,rnendeth to themthe duty of ch'ariti : y and putteth them in 
 
 mindeofmutuaUconjunclfon ? that th:y may underfland ihat 
 
 they are one body in Chrifi y andfervecne another wiih mu- 
 
 tuafl duties y ai we fee them:mberstc do in our owne bodies. 
 
 'Expof: fidei Zwingtiusiri his exposition of the^Chriftian faith, fetteth 
 
 Regfchri- '3o^Qelt notablc.proofe of this.' How that fbme fitting 
 
 flianin 80. together ca'fually, and participating after this manner, 
 
 ibl. 40. were reconciledj who before had beene at variance^ and 
 
 that this fell forth often, n^epreherfum eHftpenumero, 
 
 quodquidam i qui ufn:H confederal, qui f amen fimult ate s 
 
 ■ ^ odiaprius inter fe exercu 'Jftnt, ex hac parti cipati one jive 
 
 JfayitSi five potusy animi impo'.eatiam depofuerunt. The 
 
 ■ ■ ■ ancients had thciifTc, which was a familiar kindeoffa- 
 
 jlutation among the Oricntals P as theltriking of hands 
 
 with us, they joynedtands alio, and embraced Another 
 
 at the communion. Seeing To many fignes, and prbtefta- 
 
 4.. tions of Iov£ were thought requhlt at thisBariketof 
 
 'Iove,ought weriot to be the more carcfull to retaine that 
 
 ^gne, which was praclifed in the patterne. 
 
 I end this fcclion with a paflage out oiLauatevus, 
 
 defcriving' 
 
►'■.- r t0T0eacpcfreceavtMgo 47 
 
 depriving the forme of celebration ufed in the ChUrcfe 5 
 of Zurichjto wit,\vith fitting^ and the communicants di- 
 firihuting: pcfihac per tot am ecxlefiam mirtiflri, that is vDe ri £^| 
 thofc th it fervc, azymum patent in c.itinis circumferunt •, ^tcclefi*' Ti- 
 accipit-qkifqm pdniculamde exhtbitopane y $J0k a re ^ m & a '®&.&*3~ 
 quam partem dat proximo ajjidenti: Deindefcqwuntur alii 
 rfrittijtri, airnpp cutisiSr canth.ms^ acprtbet alius alii pock- 
 lufh Domitiicum y atqueft omnh de movant participant. 
 
 If none milftgive the iaeramentall bread, but the mi-, ^sf ot pi$0 
 nifter, becaufe he a&s the perfon of Chrifb, who gave ry thatthe 
 his owne body 3 ^ytlieiame veafon, they may notj£ ach JS^^ 1 " 
 the'eup to other, as,theAf>ofrles did at the nYfVfupper, dements, % 
 where they -re prefentedthe faithrull 3 and communicate 
 not as paftours., but as difciples^asgueffs, as faithfully a$ 
 all our divines do hold/ and among the xzhzSMufculus 
 himfelfe cited by L:pax. 5 9 . All that was done in pri- 
 fon, Jofiph wasthedper ofit, becaufehe wasdire&oiif, 
 and commander A of every thing that was to be done 9 
 ($m.%% : , 22. I.confefTeth the cup may be reached fronr 
 one-co nimun ica nt to a not h ei\ For p litli h e) he in whofe proceedings 
 name the cpfym-andkment is uttered is properly the give r and' ^^^ p * " 
 propiner^ becaufi by his.authoriiie it is given^ and by the do. 6i ' 
 xcarhint of his. word it is received. When the King drinketh 
 to anyofhisfirvantSy and finds it by -the hartals of bis Jer~ 
 njant^ the few ant is not properly the giver andpropiner^ but 
 th: delivsrer of the gift and propi net P^e grantcth lijcc- 
 . wife^that the Communicants may deliver. the cuppe to 
 : other,thc miiiifterftilla&ingChnta , 
 
 j.^dace : />#j.<5i .62. Somay \vcfay 3 that Chriilatthe firft 
 flipper, or the nHinifterreprefentingChriftsperfonj is 
 properly the giver of the bread, because by hiscom- 
 mandement or direction it is given. When I brake the 
 
 five 
 
■ £^c ldavu arncflg fiVt- thoufand, tk t, is, brake 'and gave 
 
 ' to the difciplcs to fet before them to be funk x bi oken. 
 
 "'Thedifdplesm'fettingthe bread before five thoufand^ 
 
 WayKSi^ i .'ga^e the bread to five f h< ufand ? Mpth. 1 4. 
 
 19. Chrift <*averhe cup to hi? Apexes,' fay the Evangc- 
 
 lifts^' -fcecaule at his direction they peached due to an- 
 
 Swarcz in 5. other. Srrdf-ez faith, // h one thingtod'tftributelfoadijptn- 
 
 parr.tom.3. tfer^c)- kioJyoiV<r^xnoit>eriotMcb } Carrie, orxppUe this fit* 
 
 P- •8^ 1 -- jc icramerit to the month of the receiver. AIM eft diftctipi- 
 
 tiveSeu ex potetfdtc 'dtjlribueVt hocfdcramentum^afiud vcr% 
 
 illuatang&e, defefre, nut ados fufikntis ■ app/ictr^, Let 
 
 them make of the word difpenfe what they tvill, we lay 
 
 thcComrnurucantitiay caifie the bread, arid apply it 
 
 ; to the fianii of atibthei 7 Cdrnmunicantc Againe, if ndne 
 
 but the minrftcr might doe itj, becaufe hee reprefents 
 
 Chriils nerfon.then misftt not the deacon in the ancient 
 
 Church do i-i^ecaufe hcreprcfen'ed not Chrifls perfoiii 
 
 Vazqae/ m y$ his giviiig was called difpenfmg. r^f^confeireth, 
 
 part.?, ton.. That it is hot forbidden by divine law, that the facra,- 1 
 
 riirn^sf iftcritWniinUh-cd, or carried by a by man, but by hu- 
 
 $£ t mahelawes. Non quia jure dlvho vetitumjitfJocfM?d- 
 
 *rncritumfcrfoiciim minifir*ti Jut deferri. Bu£ hlimanc 
 
 lawes forbad laymen to t,6ueh it with their fuitfdso I 
 
 vvould aske, when the r^iniftcr cdmmeth from his owne 
 
 place, and gocth along to deliver the elements^ how 
 
 dothheac^theperfbnof Ch'fift the iMfter of thefeajjfc. 
 
 There cahfce no other reafoactf this guile, but to noli- 
 
 rifhafuperftiticHiscoHcca^ that it is holier tofeceave 
 
 ; but ofthe h nd of the minified who perhaps is a Judo*'* 
 
 then ofit of the hand of a faithfull brother, jas if hfs hands 
 
 profaned or polluted it. ,.A re not the peoples hands as 
 
 . fioly as the minift crs ? faith P>fag. 3 i 3« Nay fuperftitiin 
 
 encrcafingj 
 
mine act vj rcccazrmg* *fy 
 
 encreafirig^at laft they might not take the facrament in 
 their owne hand to put it in their mouth^but it behoved 
 the prieft to put it in their mouth . S uch fuperftitious 
 conceats coisdemneCh rift and his Apoftles^ and die 
 fatthfull in their time who diitributcd to other, and de- 
 prive us of the profitable ufes of fra&ion, or breaking 
 of bread, whereof we have already treated. The rcpre- 
 fentation and forme of a feaft or banquet is not. obfer- - 
 Ved. Ic is rather Sportula> which is oppofite to coena 7 
 then ccena that is , rather like a dole of meat, thenafup- 
 per. For SpcrtuLi wjs a dole of meat diftributed by the 
 princes to the people, which was called Sportuta, from 
 the panier 5 or basket,iri which it was brought. 
 
 This giving of the elements to every one. feverally, Theiucon- 
 whither the communic ants S fy ftand, or kneel, bringeth following 
 in alfo confufion of aft .on >,and private communions in upon the ml- 
 thepablike a trembly • For while the minilters are giving fl^w " 
 the elements to every one, the people is in the meane 
 time exercifed in heating the word read, or pfalmes 
 lung, and heare not what they fay to the communi- 
 cants, nor do the communicants underftand, what is 
 i ead or fung in publike. Yea, fometimes two minilters 
 Will be {peaking at once to fundrie communicants . So 
 the communicants comnaunicate a part, and might as 
 well go afide, or to an He of the Churchy to communis 
 cate, yea, and farre better. Fortheminiftercanfcarce 
 know his owne voice, when he fpjsakcth to the comma- 
 cantjbeing troubled with the exercife of the whole con- 
 gregation, as one of the miniftef s of Edinburgh confefc 
 led publikely in pu-pi t. The exercife is dead, and cole* 
 when the minifter giveth to every onefeverally. There- 
 fore they are forced to reading and finging in the mean 
 
 H time* 
 
5° Of Homing 
 
 timQ to drive away tedioufhciTc> and- fa bring in corf ii- 
 {ion of actions' But if they would fpcakc in the plurcll 
 number to the communicants ? as Chriit did, faying, 7 4k? 
 ye, eatj>e> and iK>r to every one, Take thou^eai ?/fc«,the 
 adion mould bee more comfortable. For the phrafe of 
 ipeach in the plurall number, itfitufk (faith Fenner in the 
 doctrine of the facraments ) to note cut the fellowfhip and 
 to mm union of t he Church hi this ivtirfy, thepevfon ofCbrift 
 by i he mimfter bidding all his guefls with one love^ at from- 
 him, to be wrrie, and cat with faith omjpirituail meat tq* 
 gethcr. It fctteth an edge upon us, when with one heart, 
 as it wcre,and' together we apply every one of us to our 
 ielfes, that which is uttered by the minifter. But when 
 the adion is prolonged with [peeking to every one a the 
 rnindes of men languifh and wander, 
 
 cSi^akc ^ Ur ^°^ our ft^h? tnc y ulur i;UC words In the pla- 
 in the plurall rail number at the corucc rating of the elements, hemea • 
 number at nech-at the ivhearfall of the words oi the inftitution, at, 
 &e deliver*. or before the thankfgiving, but Chrift uttered them at 
 the deliverie of the elements, which they do not. N exc 
 C fiith he ) they apply the generall command to every 
 one in particular, as i£ the Apoftles,or other communi- 
 cants, to whom the words were uttered in the plurall 
 number, did not apply to themfelfes particularly, when 
 every one did take, eat, anddrinke. And the Dodour 
 him felfe confefleth, that every worthy rcceaver ought 
 to apply the words to fiimfelfe in particular. If Chrift 
 fpakein the plurall dumber, when the communicants 
 were fo few, what would he.have done,if there had been' 
 a great multitude prefent> Another profound Dodour 
 imagincth,-. that Chrift fpakefirftto all generally in the 
 plurall number, and after in the lingular delivering to 
 
 cverir 
 
eVery one pai ticularly. Bu: this im agination is Without 
 any ground of appearance in the text. And Srv'drcz i e- 
 jecteththis fancie, btcaufeit fchange h the order of the 
 textfetdowne wimfo full confentbf the ApoitlClW 
 and the Evangel ids, no rcafon forcing them fo to doe. 
 Z &i nulla ratio chart, notioforfei ordinem textusmntarej, Suarezin- 
 frefertimcum dbEvangdifiii^r Taido idat& confenfione K^fS^ 
 abferviitMJft. 
 
 This i\te of fraction or breaking of bread, after Parseusde 
 thankfgiving,eitn:r for reprefentation or diitributi.on,is i \ n J bo }^ 
 notinjoyned by theEngliflifeivicebook^P^r^repor- ' 
 tcth. That the Lutheran Churches have it not,but have 
 the bread cut in fmall pieces, befbrelt be brought to the 
 hand of the minifttr^ vvhfch is not the facramditall 
 breaking. , * 
 
 The Dociour faith^ That in the ancient Church the riiftabutiSti 
 facrament was delivered Wf the parlour, or the deacon contimtefriri 
 who helped him, and fupplted his place, but not by any *f? s foIlovr - 
 of the people. If fo were,wee ought.to take h ?ed, /aith 
 Cyprian, not what any before us hatli done. But what 
 Chrifl before all hath done^we muft not follow the cu- , . 
 ftome of rrieri,but the truth of God. ' t C*/v//*jfaith,That Calvin, infti, 
 the ancients went rhrerB a judaicail manner of iacrifi- Kj-fe'Jf' 
 cing, then the -. ordin .tri:eof Chriil and courle of the r.n[ 
 Gofpelcpuld fofTer. They c^r^ed the L read of the fa- 
 crament nonic to their bodies in TertuttUhs time, that is| 
 about 200 yeares after Chrift. The cultome of giving 
 the comrriunion to infants, continued for 600 yeares. 
 Yet wee have already, produced fome inftances in the 
 contrary, as of the Waldehfcs, and fome footfteps of the 
 ancient Church, howbeit declining, yet remaining 
 among the Monks of Saint Bennets order, when they cc 7 
 
 H 2 lebiited 
 
$2 Of kneeling 
 
 leb rated according to the patcrnc. 1 he deacon, as I 
 have faid, reprefentednot Chrifts perf«>n,ahd therefore 
 mould not have miniftred or delivered the element's, if 
 that were true, that none fhould deliver them immedi- 
 atliebutthe parlour, becaufe he reprefenteth Chrifts 
 perfon. It is like at the firft, that deacons misfiring, at 
 tables in timeof lov; -feafts/crved iikcwik at the com- 
 munion., which vvasconjoyhcci with them, and carried 
 only theplatters and cupp; s 5 but of which the-commu- 
 nicants them f elf es tookc the elements, anddiftributcd. 
 See Sa&ne- Otim expaun* (uh quifque ma. ibm foam fumpfit farticn~ 
 ron '\\^\Aox'.lam utmorufuit^ adfextamufquefjnodum) nemplQafar 
 liituticn m ~ a ngiift a nam x £\i:h.Salmeron. Thereafter they gave the 
 p.31.. elements themfelfes, both the bread and the winc,and 
 
 did not help the minifter going along. In proccflj of. 
 time indeed the minifter we§t along with thebread,and 
 the deacon delivered the cuppe. And words were put 
 in their mouth to beuttered at the dcliverie, as Sanguis 
 Qhrifti; calix vita. At la ft they were made hal fe priefts . 
 Clemens isftexaxdr/nm faith^ fh ; *t the communicants 
 Stjomat.I.i.. too | C Q tne eucharift themfelfes - y Q im cuckv iJUm :) q;-*- 
 dum^ ut mos eft^ diviferinh perrndtitur unicniqqe-e j>cpjdo 
 partem fnmere. In Tertullians time it Iccniciti, that in A- 
 frickthey tookethe elements out of the hands of their 
 rulers or prefidents,that is,the bifliop^eldei; ,01 deacon, 
 De corona w hen he faith, EudxarifiidTft non alwumquam de\p rjfi- 
 m ins c.3. Wjnikim m.inu fupimm. For ^o not on\y Jim /^y.Hit alfo 
 Pjmela/s in his annotations expoae that place. All theie 
 formes were aberrations from die right forme, and ope- 
 ned a ddre to let in many corruptions . Tor if the diftri- 
 Ixtticwiofi he communicants hadbecne at all times com 
 tinned^ as it was at fome times inthcyeare. Kneeling 
 
in the *& of receiving, ff 
 
 had not zntrei, the words uttered by Chrift at the de- 
 liverie of the elements had not beeric changed, confu- 
 fionoi actions,' and a pri vat forme of communicating 
 had not taken place, the forme of a feaft * which is now 
 changed into the manner of diilributing a dole, had 
 beene preferved. Therefore fuppofe the diitributing 
 of the communicants were npt recommended to us 3 nor 
 had no o* her profitable ufe, make it onlyiawfuU, this 
 is a mc ft profitable ufe, that it is a barre to hold out fo 
 many corruptions. The firitailau It therefore was 
 m ad e uponJr^at a mce.ing in Saint Andrewis^ in the year . t . 
 ^recced \ngfTert!> aflc mbly. But thatmeeting, \ neither 
 was nor is acknowledged to be a freegenerall aflera- 
 bly. For as long.a s wee rctaine thediitribution by the 
 communicants, they- peixeave there was no place for 
 kneeling. Therefore as wee would ftand forthepre- 
 Fervation of that holy acHon 5 from being prophaned 
 with confufion of aclions > and polluted with privat 
 communion, fupcrilitious'receavingout of the mini- 
 fters.hand ? ahjd the idolatrous gefture of kneeling, let us 
 
 nip this day take away the chiefe parts of the Lords injB- 
 tution* to wit, the breaks ng of the bread > anddiflribuHon^ 
 an I involve this mojl wholefome m\fter. e with pn e) sUtiotts^ 
 and contention* opinions. They may perhaps have the popes 
 f Upper > or fome other mem^ whom they propene to themfelfis 
 to beimittited*, but they cannot have Chnfts flipper, till lea- 
 ving the inventions vfmen x Why follow t/efrfl inilitntion^ 
 faith (ju&lter* 'Jjihtid ergo de illis hodil d'.cimw., qui j. i m <&h 
 pM4S inftitutionti dominie* partes, fr.aclionem pa^vvimi- 
 ram, & diftributionem tollunt^fimulque myftcriumh >rft- 
 ltjkrrimmnjuperj}itiojis)& contentions opimonibw i'rrool- 
 
54 ■ v f *»*ttMg ■ 
 
 vu fit. Hakfti illifcrtajjis cmam Pdp4 Aut afterms eujuj- 
 ' dam, quern fibt imiPandum proponent '. ^tChri/iiJefu c&- 
 na'm non habebuUt} nip rtliclii h'omimtm ad invent jonibm 
 -primjm ejus inftitutfokethfequftnMr. 
 CKrifts If any man then will aske, where is kneeling For bjd- 
 
 moftVerfttc. ^ cn §? tnc a& of receaving < We anfwer, In the inititu- 
 " tion. For the whole frame of the paterne forbiddeth ir^ 
 where magijleriove! exemplo y by. precept orekcmple, as 
 ■ typrian ipcaketh, wee are directed to celebrat after the 
 forme of a feaft Or banket, to (it, which is the iifuall ge- 
 fVnre, andmoh: futeable to a feaft, and to breake and di- 
 ddling, ft ributcCbrtfts forme wot moftperfite({\ it h Bit Hinge r) ant 
 •Dccad.?. iv what pSirpofi is it.jrbe L ord htmfilf having devifed a m Jl 
 Jimple and perfiteforwej a,.dihe Apofiks receavingit, to 
 device another. Whi can divife a better^ then thj Sonne of 
 Gcd himfelfe^ thefu' r r'mi high Trie/? of bis Church, j^uor- 
 fuw atiine fempli ipm^ epi ma,perfecli/jima^ueil/a cce- 
 nAfldifermti'a, abipfo Ch ifto tradii'a% & ab Apojlolis ejm 
 accept a,commmi(c i alt am? J9uiscn m m Mo rem trade t 
 Hofpin. hi- : ipfo Dei jifi > foyitifice cat ho f ice tee'efue fumino? If another 
 ^or.facra- more commodious and better form' ccu'd have beem devi- 
 ^.z^c^.fedjOiit ofkll doubt (fiith H.ffinian) £ fojftmuwhavt fie- 
 ri j'ed it > and the tApoJilis ivoidd have recommended it to 
 ■the Churches -> and therefore willcrh, that if any thing 
 ■be found different, either in the nature and proper fehfe 
 oFwords, or in rite or externall cercmonie from this 
 rule, that it be amended according to the {lime, as the 
 jnoft holy,moft excellent, moft uncorrupted, and mod 
 Gratde con- certaine rule. Sedvide, fiater charijjime,jiquis de ante- 
 iec ™*: cejjlribmmfins, velignoranter, velfiplmicit:r, non hoc 
 
 fervavi! ejr tenWt\ quod nos ^Dominus & magifierio & 
 exemplo fuo docuitj poteji frmplieitati ejus de^indulgentia 
 
in the act of receavwg. 5 5 
 
 Bcinfap venia concedi^ nohisvero mn pierit igw>fci% qm 
 nunc anDomino rdmonitt & injlruffijuri u-s. Mtfee^moft 
 deare brother Jf an] of car awe-flours , cither through igm r 
 ranee or fimplicUie^ haih y.t heaped of holden y that which 
 the L cgd hat fa taught us, both by precept and example » bis 
 ft07pti£2fk may be pardoned oftheJLords indulgence, hut 
 wee cannot bee fur givey* whor.oware admonijhed and in- 
 jirucled, faith Q'priaq. The, teftimonie ye may finde in 
 Gratian. 
 
 DoCtour aMortoun in h*s late workc Of the inftitu- M „ An 
 tion of the flipper, fait b, It was gcqd divinitie in Cyprian^ 
 and pope Julius dayes , te argue from the example of Chyifls 
 pffiite tic n negatively, by riji • cling fuch aBs , and a<coun ~ 
 ting themaj ccntrariete £% inflitution ofChrifl* which a&~ . - 
 cord not with hk example^ and which me not somprifed 
 within the Canon ofChrift hishocfiiche. 
 
 BelL rmine hirnfelfe putteth it qut of all doubt, that 
 that is beft, which Chnfl did, and what fre did is to be 
 done, Nequeenim dubitaripoteff, quw.illudfit melius^ "$'. 
 faciendum quod Chriftus fecit ^ Deeuchdrifi. lib. 4, ' c&p,'j e 
 "And yet Matter Stmther was not afhamed to averrc* 
 that Chrifts forme might be betcered. 
 
 '•■'"FTf'.jj.j 
 
THE FOVRTH PART. 
 
 CHAP. IV. 
 
 Ittnakethus conform: to the Paptfts in a rite dcvfyd) 
 
 by man hirribly abiij:d, and not 
 
 ncccj]arie> 
 
 Confdrmitie X T 7^ ° ,J 8^ t not t& keepe conformitie in the wot- 
 
 with idoli- \y\/ m, P of God with idolaters , papifcs n fpecial| 5 
 te^fcibid- V t i n atl y rite or ordinance devifed by man, fpeci- 
 a ly the man offinne, if after it hath beene abufed, or be 
 ftiil abuCd to idolatry or Tupeiftition, if the lame be not 
 neceflTarie, though the origin ill were lawfull, Jarre 
 morCjif the firft ufe or infticution of it Was unlawfull. 
 
 The Lord forbad his people to round the corners of 
 
 their heads, cr marre the corners of their beard> Levit. 
 
 1 9. 2 5.and 49.32. The Egyptians and other Gentiles, 
 
 BffWfMJj j* a - £ jj $ ccaratSi thoug h t the Gods delighted in the round 
 
 "Vefh- figure 3 thercforc they rounded their heads, and builded 
 
 ro\ 
 
 i'ienti round temples to them, leaft the Jewes mould feemeto 
 
 be like the Gentiles, they were forbidden to imitate 
 rhem in this. The Lord would have his people to bee 
 digivofced by other people,by their very habi s. There- 
 ror:; rlicy were forbidden to wcarlinfey-woolfey, bc- 
 ctuw rhc Gentiles ufed fuch in the worfhip of their 
 Acjiuii. t.'z. ^c-\\\i\\t-s4qitinaA. They were forbidden to fow their 
 $rrf% < & i field with mingled Cccd. The priefes were forbidden 
 
 to 
 
fc make their heads bald, or mare off iJfc cottier oY 
 their beard for the dead, Levit. 2 i . j , £. T hefe fafliions 
 were obfeived by Egyptians, ^faWd&kj Syrians^ Cartaa- 
 nits, and others, faith Jmiusupon that place, The prices 
 (kail wither [Irave tfiir heads ? norfujfer their lock^s to grow 
 Itfngjthej jhalt only powle their ht<td>Ezech. 44.20. Bellar- BeiLirhn/cfe 
 'mm faith, This fh'aying was notjbrbklden, becaufe it m©nach„ 
 was evil in itfelfe, but leaft they fhould feeriie to be like cap ° ,a 
 to the priefls of the Gentiks,. .;.befi#e whom they dwelt, 
 who facriflc*edtotheir' , idois with their whole head ilia- 
 vtn.Junim faith,How8eit the matter was rree,the equi- 
 tie or reafon remaineth. Ne vel fign^ •veljfcecie quidem 
 eommunicare nos cum fupeyflitiom piet.iii udverfa opir- 
 t:r^_j. That is, We mujlnot by anyjigne drjliew (Cmmuni- 
 "c te with fitpjr/ltiidn x which is cohtrarie hjiiitie. They 
 might not plant any groves of trees -near the akat of the 
 LordyDeuL 16. 22. the Gentiles didCo^Exod. 3 #. 1 3 . Say 
 not how did t he fe nations ftrve their <rodf,/b will I do like* 
 wtft, thou ftalt not dd £0 to the LordthyGod 3 Deut. 12. 30* 
 Aft er their dowg yefhWhot d% nor after thh'r ordinances v 
 Levit. 18. 3. the words are generally howbejt in that 
 chapter be brought in Tome inftances df their wicked 
 and impious deeds: for he oppofetlWo^hargenerall, 
 the judgements an<J ordinances of the Lord in general! 
 on the other -fide. And fomc.iriftahces , we have already 
 brought of facts in themfelfes not abominable* Al- 
 though rounding or cutting the haife waVsiti it, felfbin- 
 ciiffereht, yet 6od would not have itindirTer.ent to his 
 pcoplc,but will have them to be altogether unlike to the 
 aliens and Unciitumcifed/peqailyih thofe rites, where- 
 in religion was (hewed, iyravji Lev. ,18. :'..' Htendit ex. ^ •; 
 'ckidere eju-iu ' tfraditum bmncmGentttemrltitm : Be in- j ev : r ,„\- 
 
 I 
 
5« Oj kneeling 
 
 tended to excludefiom the children ( flfia J ever f rite of the 
 Gentiles. The Gentiles worfhipped their Gods in anci 
 by images., God would not dl- lo worfhipped P but cx- 
 prefly forbad it in the fecond commandment. And 
 rherefej-c faith Zancbinsy That the fumme of the fecond 
 rpdempt,Li.i, precc^p, is, that we mutt riot devifee four owne heads 
 c.14. cittgi any thing in ceremonies,or the worship of God,nor boi ;i 
 iniuum. ro - p rom t [ 1(; ritcs f idolatrous jiat ions •, biij: to be con- 
 tent with thefe rites and ceremonies^ which God hath 
 prefcrived. 
 
 TertuUim faith/That Chrifiians might not wafh theii 
 bands(meaningfor a ceremonie)orlay afide their cloaks 
 Tcrtul. de before prayer, Sic enim adeunt adidola nationej : becaufe 
 ©latio.c. 1 2. the Gentiles go after that manner to their idols. And file h 
 like., that they might not fit upon beds after prayer, mea- 
 ning for a ceremonies Forth cum perindefacinnt nationcs 
 aftoratisfigillaributfuis refidendo, velpropterea in nobis rc^ 
 frehendimcretur^ quod apitd idoUcelebrettir: becaufe the 
 Gentiles do fit ^ after t hey h. eve adored their -/trull images 3 it 
 deferyethfo he reproved in tthwhich is obfervedbefide idols. 
 De idol cap. When he hath rebuked Christians forobferving i'ome 
 H< of theEthnicksdayes, he cryeth out, That the nations 
 
 have- a greater regard to their owne fe£r, who will claime 
 to no folemnitie of the Chrif H.ins ? not the Lords' day, 
 nor pentecoft, and if they know them, they will not 
 communicate with them inthatjObfJeivation, ttmcrem 
 De corona ' e ntrn ne chrifliani vid:rcnt»r y for they wou'd-k afiayedfeaji 
 milim * they fiouldfecme to be Chrifiians He ftandeth much up- 
 on this, that a Christian man ought not to goe with a 
 lavvre] 1 gai 1 tnd upon his hcad,bccaufe the Heathen ufeel 
 Angultcorn i'o to go. Augusline faith, his mother dfttonica left bring- 
 &tt6,c.2„ ingofwiw and cakesto the church, for that fhee was 
 
 warned^ 
 
epui 
 
 tn tm m &f remmm* ^ ;§p 
 
 warned 7 it was .1 referhbiance of the fiiperftkloo of tfie 
 Heath en 5 ^Jtcdfiperjlttioiii gmtlium ejpnt fimitihna* 
 In-thc&condcounccll of Bracara it was decreed, that Bracj, 
 Chriltulrs deck not their houfes with laurell and green e c ^7h 
 boughes upon the Ml day of the moneth, quia tota hxc 
 obfer i^'atie pagan ifmi effi became all this c'ujibme is heath- 
 nijh 1 The ancients having the like reafon, carried them- 
 ie'fes after the fame manner toward jewes and Here- 
 ticks. They would not keepeEafler on that day that 
 the {Jewes did. If they .had carried themfelfes fo eon- 
 ftantiy, both to wafijewes arid pennies, fomuchfa- 
 perftkionhid not entred into the Churctb as wee hearc 
 of this day. Becaufe the Manicnees failed on the Lords ^ ,j 
 day, they forbore falling cih that day,faith AugujH,'^-: %( K 
 Tfe fourth couricell of Tolled© decreed, Thirt once Joilel^.- 
 dipping in baptiflne only \^t^ti^ot\^^^v;de oritur cm °^° 
 apud nos qtu tertiornjgun't h^re:} coram apprbbare offer* 
 tioneni) duvnfequunlur & mo, cm; lea/} the fe who dippe 
 thrice, feeme to approve the affation ofh^eii\ , while they 
 .follow their ciiftome, 1 neurit 'ounce II ofBracara forbad Brae, r. 
 clergiemenabflinence from qaring of £e.'h 3 to cut oflf can *3 2 - 
 all f ufpition of the Prifcilkan % ercfie. To come to our 
 owne times. Even Sua'r^xhi jefait faith, The Church Su^zm 3 \ 
 fhimneth alifeUowfhip or appear ant ccnformiljebirhjerves te f ? J^S- 
 or other infidels in te emqnies and observances % as may te 
 gathered out of^ugujline epifi. 119. and Eptphanim ■ y. 
 booke agait, ft herefies about the end. 
 
 1 laid, That conformity is to be avoided not only in 
 things impious,but even in" things indifterer^when they 
 -are abufed to iddlatrie or fuperftition, except they hwe 
 fome neceifarie ufes, howbeit their firft ufeor inftitution Laft ec ^. 
 hath Beene lawlulL Ztrnc him hzth this -ground* writing p^ 40^' 
 
 I i upon 
 
iiivekus upa^iu^ fecund pi ecept. i?ii.v//# likewife writing up- 
 P% 20< )> on the fqurthprecept ot ih? dc caiogue D // /> 4 ra/<f, //^ * 
 things indiffen fit, notbtin^.nuefrae, if they be polluted 
 withfdoUtri^aieto beabo/ijhed. Adiaphora non nee effi- 
 ng horrenda^idoloipaniapo'iuta ejf: abolenda. Nay the.. 
 light of nature hath /augh; even a Pope to acknowledge 
 this much, howbeitit hath not becne put in practice, a<i. 
 ia*ft* kS 62 ®&y xs Qccafion required. Sj non nulli ex prxdecejjbribm 
 cap. Quia \ noslris fecermit aikyia, que illo temp, re poiyeruntejje fine 
 ian&a, culpa j & pcfteaverUntitir in ayorem & [itperftiticnem^ 
 
 fine t arditate aliqua y & magni cum auihoritatedeftruan- 
 turfiith Pope Stephen., Tlutis, If fume ofouranceftouvS; 
 have donejume thtn^s^ 'xhiihin , '- , e'fr.cane time might be 
 without bUme y and after are turned to e> raur cr,fuperfli T . 
 tion, let tbtm be abolifyed without delay, for thiy have a 
 good warrant, to Wi^ the, exemplc of Ezekiat'who brake 
 the brafeh ferpent in pieces. This isregiftred \\\CraUans 
 detree. And the gloife upon this place faith,, •ftefft^i) - 
 ties del eremutare facia & infiituta pwtdccejforum rtiam, 
 bcna^Ji lid.rint ea ejfiperweiofa cxcmplo, Succeffurs 
 fhould change the deeds and ordinances of their anc eft ours, 
 howbeitgoodj if they fee, they become pernUioui by iilex- 
 emple* I added that claufe, unleffetney beofneceifnk 
 life, to anlwer to fuch, as object the abufe of Gods 
 creatures, and things profitable for ijis ufe of man. . For/ 
 the funne,moone,{tarres ? and other creatures, have been 
 abufed and adored, but they are Go*ds creatures, and pf 
 neceffarie ufe. Gold,filver 5 teinplcs,aie profitable helps 
 unto the neccfiities of mans life, as Tertullian ipeakcth, 
 Certafibjidia necejjiiat'tbw vitt huma nxprocurant, Th e 
 gold, braffe, and iron of Jericho taken into the Lords 
 ueafiuie, were the civill goods of idolaters;, and had 
 r no 
 
f$m act of -repewfygf , fl* 
 
 no ftate in their idolatrous worfjiip, as kneeling hath. 
 Wee (hould fliun conformitie witli Papifts in fpecial* 
 tfecaufe the Pope their head is the great Aritichrift , an$ 
 wee are more troubled with rites abufed 3 and polluted 
 by him, then by any other a wee dwell neerer to papifts 
 jr^hen to any orjier idolaters, and they dwell or converfe 
 amongft us» For this caufe perhaps, faith BJUrmim.^ Benarm.de 
 pr.ietts were not fliaven in Bierome and Amhrof time: for ™ on *£ i> ' 
 yet in their time the priefts of Ifis. were ihayeq, Isit 
 not very frivolous .which our Do$or anfwcreth 3 that% pag,ii6, ; 
 this f eafbn, wee fhould not pray !|neeling 5 nor reftupon. . 
 the- Lords day, becaufe the papifts pray kneeling to 
 Saints.apd rp(t oh the Lords day 3 fqeing the one is allow- 
 ed by Go.dtohimfelf, and the other commanded. Such- 
 like the burning of inccnfe ? nowbeit abufed to the woih. 
 ihip of tjie bxalenfeVpent, our queftion is of humane in^ 
 ■^cntions. If ye would know ,what rite or ceremonic, to 
 
 npjfi-) aUwhicb^ lam perjwadsd, Are i o bee detejlui, as mu h 
 
 tu u pojfble^,. B::c, r UYthfrkaj; Satan, wrought powerful? Cenfuw, c, 4, 
 
 Ij and cunning theje many ages hy bh Romm AniichnH^ 
 
 tp obtrude the 'braid 'upenw to be adorjd fir .Chrifiy there* 
 
 fore wee fiouldputjo flight wbatfever may fume to nap * 
 
 rip this breadwcrjhipinthe nitidis of the fimple. And in Genfara c <?< 
 
 the nindi chapter. That, ifwej loveJJodand our Saviour 
 
 Qhrift^ mneofthefe things^ words, or -gcjlur.es $ will finds or, 
 
 fyepeplaec amoy.g us, iMc,b hare appearance of ' affimth 
 
 mib the impieties, and abominations brought in by Atf-i- 
 
 chiftupon the hoi j mjfteries orwhubmaybe fidgri hold of 
 
 t0m*.h up any c+mmendation ofthm^ howkfit unjuflj and 
 
 i 
 
without caufijjfered. 'NlhVqti: loci v: I tnvenUntvtlri- 
 tinebunt dpidrin-> ex res omnes, verba, &g Jl/u, in qui bm 
 aj>p><reat vJT: a liquid taritU impietatt hm affin^ aut aduU 
 lam rjpi at Ur^qu.inquam im probe & abjque d it a c tufa ha - 
 mm fit :ru w- tntfi - ta-um c omniendaifonerh-j . 
 The cquitie Thecquitk of this rule or direclion, th?.t wee mould 
 formity with n0t co ^ ormc with idolaters in. fuch rites and'ordi- 
 idolatcrs, nances,as are above dekribcd 3 appeareth ■c\ r idently,firft, 
 in that we mow not, as we ought., our hatred. and dete- 
 (tation of idolatrie, when ffli reta inc any monument or 
 memoriall of it. God will not 'have us to utter with 
 our lips the very name of the idol, with refped oranjr 
 honou r. The brazen ferpent, afe die miraculous ufe of 
 it, for which it wasfet up,ceafed, was keeped 700 years 
 for a menioriall of that miracle, and as a monument of 
 Gods mercu^ and benefice receaved at that time. Yet, 
 whenitbegantobeabufed, and polluted with idola- 
 trie, Ezckias brake it in pieces. Farre more ought the 
 •monuments and memorials of idols, or idolatrie. We 
 honour the idol and idolatrous worfhip ? when we re- 
 taine any monument or memoriall of idolatrie; Next, 
 in fo doing, wee -keep,a ftumbling block in the Churchy 
 ana both harden the idolater in his idolatrie, and lay a 
 Humbling block and fhare before our felfe arid our bre- 
 thren., by retaining of fuch allurements and provocati- 
 ons', to commit the frmetcihde of «pif ituall fornication 
 and adultcric, and i^o to fall in an hainous and moit de- 
 teftable fmne. Woe he to him that givcth ojfert'.e, it were 
 belter, that a wi'Jlofie were handed about hit neck, and that 
 he were drowned in t { e deep ofthefeit, 
 kneeling i That kneeling in the ad of reccaving the facrament; 
 KoStric. hathbeene abnfed to idoIatrie,caii not b"e denyed. Nay ? 
 
 it 
 
in we tcpojrutav-irtgs $$ ; 
 
 it is confeiTed, that kneeling in.that a& hath beemibu- 
 fed to the vilcft idolatrie, that ever was, to the worfliip- 
 ping of a piece bread,., which the. vv orihipper eft eemed 
 to be his god. To retaine it Therefore, is to retaine a me- 
 morial! or monument of that vile idolatrie^ becaufewe 
 life that fame ge(l ure, in th it fame very acl,and withouf ; 
 neceffity. Forouroppofits affirme> That all the;maine 
 geifuresare indifferent. Mbfter P. hath apoore miffe p3g iyo 
 whep.'he faith 3 No ordinance of God can bee a monu- 
 ment ofidolatry, gefturs are Gods ordinances, and his 
 outward worfhip.conli is in them. Sueiijlike, thafcno 
 creature of God can be a mo lunent of idolatrie v but all 
 geuiirs are Gods creauires or abilities, whereunto man. 
 is d fgofed by creation.,, And ourDoctour faith, That pag, 118, , 
 kneeling is not an humane invention;, butaneligious co 
 remonie appointed by God, But theyjfhould rirft have 
 i^.ade good, that kneeling in the act of feceaying the f i , 
 cramentall elenjeniswasGods ordinance, and then in- 
 deed the. retaining of it had not beene a retainingof a » 
 monument of idolatries It is groffe, that he calleth ge- 
 fturs abilities . The power or ability is naturallto man, 
 bin. the :.geftureit felfe is volnntarie, Jree, and acciden- 
 tal], -A man bath abilitieto' ftand upon one of his leg? 5 
 or with his back to the elements,is fucha pofture of the 
 parts of a,maus body, therefore lawfull in the act of ret 
 cea v }ng* Seeing neither by Gods ordinance, .nor any 
 nat U fall neceffity wee are bound tokneel inthatac^thc 
 retaining of kneeling fo horribly abufed iathas ac\is the ; 
 rem ining of a vile monument ofi&ol attic- « 
 
 How dangerous; it is, con||ec^i!pdi|;i^pj3^i#; Snda?ous 
 Thepapift is .-confirmed in-his vile idolatry by our con- topapiftC 
 formitiewithhiminthatgefture. Do they* not vaunt, 
 
 thai 
 
#4 7 • vriQWiW 
 
 'thai :wc ate comming home to them, and hope for tfie 
 fi ill rcftoring of poperie againc,' "becauie we kneel at the 
 receiving- of the aicharift as they do. It is confclfedal- 
 fo by eonformiraats; The minifters of Edinburgh, after 
 *hcy hadvjxed thepe6ple ten y cares withtheir knee- 
 ling, andfecming to bee wearied by contending with 
 theni^ fent up a fupplieation to the king for difperiiition 
 with kneeling. In the irtitruc"tions given to the Bearer 
 M. William Levf&iftoii^ fubf brived^lfcxby th£rt£j they 
 have thefe words 3 T#* Fapijls firing 'tis in tb.it gefture, ha- 
 lving firftc externdlifimbclizing with them, are t "hereby 
 confirmed inthiir errors , at ib ug'j that >/trpra£?ife were 
 an approaching to them, arid An trier af it itf'jr idolatrie 
 and head worjhip. Thefe instructions we're fubferived 
 by all the minifters of Edinburgh in'Aprtlrfww 16280 
 M.Struthery SydfirfczJMaxn'ell^md the reft. ■ •• 
 feiidalot? It is a fcandall given to the god ly , becaufc it is not a 
 to the godly, r^ceflar duetie ? and is a provocation and intiie'mcnt to 
 idolatrie. Wee are forbidden all provocations and ^n- 
 tifenrenfs to idolatrie , asinall other precepts^ wee ire 
 i forbidden, as well the provocations and entifements to 
 
 in 2.pra:cepr. evili^s the evill it felf- ff thine efe offend thee, pluck it 
 V??,- 3 w> $ ^ t ] Lir j c ^ .yhatfoever is an impediment unto us to hift- 
 d it US' to do good, and to worlhip God., thoUgh it were 
 n ever (6 d c: re to us, is to bee removed put M the, way , 
 much mors if it bee a caufeor'decafion to dp evill, faith 
 Laft cdir. dc Za'nch'tM. Whacfocvcr bee the, intention of theoperi 
 gdempt.pag. fntentip pperjhti*, y e£> i f the qitalitie of the worMt felfe 
 ** li cenditio'eperu bee inductive to fcandall, it ought -to bee 
 
 efhcwcd.JThcy ask, what aptnelfe there isiinthege- 
 fture to intice us to idolatrie, We anf\vere,it Is the fame 
 id forme and fafhionthat idolaters ufe in that fame very 
 
 aft> 
 
. * iMta&ofrt 
 
 act> and it is done for reverence as they alfo do* We arc 
 more prone by nature to idol aerie, then any other finne. 
 1 herefore greater diligence i| to bee lift d in avoiding 
 the occafionsof this : firr s then ofariy other/aith£^A£- 
 us. What needeth mrthe£pr§ ofe^ if it, bee true^which 
 theyfeeme to grant themi|ifesj that adoration intheacl: 
 of receaving the bread hath opened an occafion to breed 
 woifhip or . artolatrje. .fW&t in his 8. cpift. faith, The 
 eve fit and lamentable face of the Churchy duhj'morC thin 
 ■fiffiiientlj! teltch m^tow'hurt'fuU ftif 9 and comrnendeth 
 thofe Churches which aboliiried it with ifio letTe care 
 then other 'manijesl mMe rdoMriezapertatidolomkm 
 ^eter tMd'rtfr being a ftranger; when he was aprofef- 
 four in Oxford, was loath to contradi'd theorder 7 which 
 was retained for the appWfing the papills, who were a 
 flrong party at that time,excuieththe matter thebeft lib 
 could, but with all, privie to tl^e TnCuf^encie of his ex- 
 culus,he wifheth it were removed. Arid vvriting againft ^ 
 Qardin >jhewifheth, that it werenot^ howbeit the fee- CoI.i6* 
 lers direct thfrrwormip not t6 the fymbbls themfelfcs, 
 but to Chrilt reigning in the heavens. J$ut after the re- 
 volt of England in Qmtne Maries day es, wnen : he vya's 
 in Zurich, .writing tp the Polonian minifters, heiluth, 
 Let the evil feed 3 ^f rotten rootcs be ffacKed 
 beginn ng 3 for ifffieji be negletled at thefirftl Ityiow what 
 I freaky) tt u more di ffc ill tj w\c thm awajfftlrw'ard: And 
 wit is wifely to be looked to, alin thj facr,iments<>fo ftefial/y 
 in the e'icharif\watjt be moftfneert fj done'. Ft r there Ar& 
 there fbtleeve mefejlileyit feeds vfi : Xgfitpi$ which tin 'effe 
 the] be taken awayjhe Qhurch ofCh.jfl 'fill never be' beau- 
 tified whkjture kndfincere wprfjiip, . Lit ml 'the ficra- 
 menU be cofttdfirte&af empty and vo'dji^ncs^ \Jim on the 
 
 K 
 
0/ kneeling 
 
 other fid? ^ lettlem hot, give greater honour to them 9 then 
 their in/lit/ -tit n will fufft r . ^Averi uncentar fub ipjts ini . 
 iiji matafeminaj & putres radices'. Namji principione- 
 %ligantur, ( fcio qupJ loquor ) fofiea dijfcilih tolluntur. 
 Idque provia'endum cft,ut in Jacramentii) & pr*cipuz in 
 eucharijtia quam JincenJJime fi.it. lbi funt 3 miht.ctedc, 
 ' idolol atria peftifcr-aJe?/tina>qu.epo/ ro^ nijifubL. ta fieri nt a 
 eiclepa Cbrtftt puro jinceroque culmnunquarn- erit ornata, 
 Ron contetnnantH-rfacrajnenta^ utin.1ni4.ejr v.tnajigna. 
 Burfimquenonillts plza tribuant hemines^ quam ipfoj u.m 
 infi} u io/eraf. This was his advice, after experience he 
 had in England,and m the fame epiftlc he faith, Th.it rite 
 in the min{/fr4fionofthefinamtnts ii tj he embraced, 
 which umojt of all, andfurthefi removed fijm papiil t call 
 tcyes and ceremonies ^ and cow met h near eft to thatpur.it/e 3t 
 which Chrijiandkis Ap> files ufed. Hoopir in his 6. icrmon 
 upon Jonah faith, The outward gejfure and behayrour of 
 the receaverfioitldwant aJ}kjndeofJufyition-> fiew or incli- 
 nation to idol.itrie. Wherefore feeiav kwelinv U a fle.v 
 and external/ kjnde cf honouring and worfhlppingJnd here- 
 tofore grievcus .\nd damn ihle tJddatrie hsth.bcem co emit- 
 ted by henoir ing the *$p am nt, 1 1 ould wifl) it were co ?;- 
 Wtar/dedby the majorat, th.it the communicants -might. re- 
 Reply 2 pm- (eave ttffiM orjtandiu^. Matter Cart weight reported 
 pag.164, that in divers places, the people have knocked on their 
 breads, and holden up t cirhands, whilft the minifier 
 was in giving the bread, and not only thofe who recea- 
 vc$'u 3 but alfo thofe who looked on, and were in the 
 Church. In a national fynod oftheBelgick and- French 
 Churches in the Low-countries holden in Junie 1578. 
 they concluded againft geniculation. Genufiexionem 
 non admittimm ob pmculnm adorationtsfani* ; Wee ad- 
 
* , / H 7- ''*« ■ *i' fife 
 
 in tl e act if r {?&!>:#£* Iff 
 
 And in a nauonakfyiud holdenat Midleburgh, it - ,. " 
 Was lik-ew-ife codeine ic&L tjennfiexio ommno vmtttetur 
 propter \ e,- iculum fyerfi itiu\£ aUordtunu ; Khcelitig jhall 
 Altogether be omitted, becMfe of the danger offupcrJtitioUs 
 [adoration. FeftiuHcmii* oucof thefeconitLutions ; nath liomi; i^eci- 
 fetdowne their minde in the harmonic of their fvno'^ mencontrov 
 to the. fame.erfccV That The ccwtiumdn betbt ce^W.iteU Bel & m fine/ 
 fyteeltng for the danger yf bread worfwip. Our D'octour pa ^ >, 
 anfwereth, That they /knew belt, what fcrved to the 
 "edification of their Ovyne Church, as if the Hollanders 
 were more prone to-breadwprfhip, then Scots or En- 
 glish P. acknowledged! , that they which kneel may : pag. 70. 
 receave too reverently. Cypriin anfwering to fon:e 
 maids 5 who walked wirh young 'men,talkcd with them, 
 went to bed with them, and f -aid* they attained 'not- ,. ■- , 
 withftancing from the hcH frith* N n csi loots d W/^pyp n an.iik > 
 ^laholpih.modiutuii&spcricik > {rdx/wtfe ~; Wejl)6tildnot 
 give place to the devil/ ; Nopjan that is t.e'r'dange, c ii 
 ieiongwfuretie. . 
 
 .,. They alledge a Polonian fy nod allowing kneeling XneWorw- 
 "orftan4ing 5 but not fitting^ Bat they mutt knowing ^fvnodsmL 
 that they were farremiftak .en. For they .thought in j- ^ 
 %odo Gracomenfi aUno 15.73. &M- vUdijlarienfi anno 
 1 5-; 3. that none but the Arrians or Arrianabap- 
 tifts among themfelfes did fit. It is itrangc., that 
 they mould thereupon exhort to the forbearance of 
 littingj feeing the Arrians did, not fit upon oonceat of 
 pafj ie, or equality withChriir. It is grojje .mtflahj,'^ 
 faith 'T 3 - thktfiiUwJiup and fociet. e necejjarilj import; pa'g. 200, 
 equal tie, who knowe snot i that a kjn^ayida yncahemm 
 may be fellow, like and foe table, and jet rcmai/.efane un - 
 
 K 2 cqpta'r. 
 
tquds. Hcxt ; it is as ftrange^ that they fhouldbc igno-v 
 *ant, that the gefture of fitting was in ufc even then,to. 
 wit 1573. 157$. 1583. in fundry Churches in Europe,* 
 as in the Low-counties, Helvetia, Scotland. Yea, all 
 worthy Poionian,as,that Church hath bred in his time 
 that Polonian Baron ^ohtnnes v^^^wrpte before the 
 holding of that fynpd more amply, and more earneftly 
 for fitting,then any manelfc 3 and put it in pradife in the 
 Churches where he had credlte and authorjtie. We are 
 not therefore conformc to Arrians in the geflure of 
 . fitting, for it is not their invention, nor is it approved 
 only by them 5 It was in ufe before ever the name of 
 ^Arrim was heard. Yet, how' <^k their iynods were 
 mixed,and confjfted parr ly of Lutherans^partly of fuch 
 tsadhearedto the Boh .mian 3 p.m:ly of fuch as adheared 
 jo the Helvetian confemon., they would urge no man, 
 fearing that urging would draw on cenfures, which they 
 thought neither commendable nor expedient. For 
 they confeflTc, That it is neither the willofqpch nor the cu* 
 pome, oft be funr.Cktwhy t» finite men, with ccckpaHicall. 
 clip if line for, ex t.er/. all rites. Propter, externa ritik, homi- 
 Wspios fer ire jteque eft Domini vjlunta^ nequcpurioris ec- 
 cle/umos. As ye may fecin J)w^ Petrico^nnjif^vhick 
 was holdcnauw 1 578. 
 The preten- ITheir next fhift is,that the people may be taught and 
 ded remedie informed to direct their adoration inrernalland cxter- 
 mughf. in ^nallto€od>. and fo all erroneous opinion may be re- 
 moved. But we have told them, that k A better ; o M 
 up the pit in the way, then to fct onebeffde to waine 
 thepaflingers, that they fall not in. Watchmen are 
 fometime negligent, fometjme hlinde md ign rint, or 
 corjiipcandpeiverfe: meat doth nouiounfh f© faft 3 
 
 as- 
 
as poifbndothcorrup:. 'rji^etlioc^ J^c bwirc-r (pcnr 3 
 then in leading poore fo uk ihroifgh dangeroas waycs,. 
 which igay be fojfakcjn. Their ftrengih fhould not be 
 tried by bringing them, to. the br'inke of danger. Sup- 
 pofc information by doctrine were ufed at all times, and 
 every where^all a|i: not alike capable, ejgample and ap^ 
 pearance of evil would worke more powerfully, then 
 the doctrine., Q£ the infufficicn^ie of this remcdy^fee 
 c^/x'zVirfchise^^^ E P lft - I2 V 
 
 The third ftu'f t is, that the camirjandof the fupreme e ° mmanJe - 
 mairitatin things indifferent taketh away the fcandall;' "JS!?**: 
 1 here are 1 wo forts or indifferent things, iaithZ n» juitexcufe. 
 V;/W}f©fne tjiaj are nianifeft occafions oMmning, others * n 3 P r *cer^ 
 • are hot of that kinde* RcrAdiaphor* duplicesptnt, J2u.€- Q ° ' ?** ' 
 <& ?#/## / *?//V#* apsrt^e occa w nespeccatorum, it 4 ut ex illu 
 vere immimat piicitlum peccandi; 4U4 verb nonitAfij 
 habetf. For the rirft fbrt,that w;e ought to abfbine from 
 a'lievill, and all manifeft occa6oa,of evil : -, For: who, 
 faith he, will venture to paffe along a ruinous bridge, if 
 hee perceave maniiehV danger of falling into the river. 
 Can the, fupreame magiftrat take, away that aptnefle > 
 and ntnefTe, that any thing. hath tointife and provoke 
 nien to i-fihne* The ApoftTe T/r»/"faith>he had rather ne- 
 ver eat fle% then orten^a Weake brother for eating 
 flefh offered tQiheidol^nd fold in the market. And I 
 think,he had greater authority infucltoatter^por any 
 prince or generall affembly. 
 
 The Mguk. -iynods,yee fee, wouM hot take fb jftucli 
 upon them, but fort ad kneeling for fear of idobnie. If 
 the Church (to whom the rule for directing the ufeof 
 things indifferent in maters of religion are laidedowr* 
 to wit, that all things bee done decently^in order* to edi- 
 fication* 
 
y$ , ®flmeeUn& 
 
 fication,' without offence) may not prefome Co farre, 
 far lefTe may the magiftrate; for his power is cumulative 
 to atfift the Church, not privative, to deprive the Church 
 of her power. The magilt 'rates Countenance maketh the 
 fcandall thegreater , and hee ftrengthncth it by his au- 
 thorise, whereas heemoqld remove fcandals., and not 
 lay jtumbling-blocks in the way of the people. The 
 brafen ferpentwas but apaffive, not an acHve fcandail , 
 and yet Ezekia* brake it in pieces: fir more fliould active 
 fcandals bee removed. Thefi Court- clawbacks tell us \ 
 wee fliould rather offend the people, then the fupremc 
 magiftrate. But better offend, that isj difpleafe him,nor 
 offend^ that is, give occafionto the pooreft {pule, let bee 
 many thousands > to fall into any fin, let beefo haynous a 
 iitij as is the fin of idolatrie. The magiftrate is not in 
 danger of ftum&ling, for (yee fay) he efteemeth the 
 mat ter indifferent. Is not the fupreme magiftrate a fin- 
 full jiiati? May hee not make Ifrael to fin? May hee not 
 abufe tilings indifferent, and tranfgreffe the rules above 
 mentioned May hee not bee a fecret friend to the pope, 
 or an abettor of flipefftition? Suppofe hee have no fuch 
 intention, yet hee can not by his authoritie alter condifi* 
 ontm ' apctis , the qualiiie of the nwrkjtfilf^ and make a 
 thing, which of it felfe is inductive to fcandall not infli- 
 ctive. Doth his commandment "make all fo lure, that 
 none can bee TcandalizedV Thatfs impoffibic^ confide- 
 ring the fhew of evill in the d l ted it ielf,tTie ignorance of 
 many thoufands? the difpofition of i1;: ighoranti to fu- 
 perftitioi^the pronncfTe of mens nature to idoiatrie,and 
 the incrcafe of papifts. 
 
 iWwasguiltie otVriahs blond i ndLwithftaridirig 
 of the Kings commandmcnr,fo arc thou of thy brothers 
 
 i faliin & 
 
in tffe^tff ofreceavingz *jj| * 
 
 falling. Thy life for bis li^zfhee bee a miffing. Say not x Kfflg .*•»'■ 
 therefore with C&in A <Ls4m I fnyj?rbthers\ee^er^ Active 
 obedience torhe magiftrate ought not to bee a rule of 
 thy love to Gods g'oryjandthe falvation of thy brother. ' 
 Puffive obedience is not denied; but defences by lawes 
 ought firtt to bee heard^ Whereas they alleadge, that 
 fitting is dangerous for breeding contempt and propha- 
 natioru To paffe by the inititution, experience is a tefti- 
 nionie in the contrare. Rufhcitie in tp behaviour of 
 fimple ones,not acquainted with allthe points o£civili- 
 tifj. is not prophanation, but may bee where the minde 
 is in good order Horrible prophane were the words of 
 our blind bifhop to a gentle woman in the offering of the . 
 cl ?ments > becaufe fhee would not kneel . 
 
 Wee maintain, that Kneeling in the acl of rec caving Kneeling 
 the facramentall elements was not devifed, or atleaft ^.^S 
 authorized,, till the great Anric-hrift overruled. Wee chrift/and l " 
 need not to point at the time when k firft began:for there not b y tne 
 are many corruptions in tlie Rcmane-Church 3 which,,can Church 
 not bee deduced from a certain beginnings bytheRo- 
 manifts themfelfs. Insufficient, that wee point out a 
 time, wherein it was not in ufe.There can not be an authen-* 
 tick teftiraonie alleadged for kneeing in the a<5t of re- 
 ceavingthc facramentaM elements, before the opinion 
 of real! preftnce 3 yea,orof tranfubftantiation began to 
 fpread, or to come to a more certain dare, for the, fpace 
 of a thpufand years after Chrift,, I fay, authentick tefti- 
 monie: for wee reg ird not fuppofititious,or counterfite 
 works. Origens frill: homilie in dtverf. locals brought 
 in 3 faying,T^w therefore humbling thy felf 3 imiiatthe Cen?. 
 twion^ndfay, Lords I am nit wonHe y &c. but that work 
 is acknowledged by the papiftsthemfelfsto becoun- 
 
&« Rived ^r.iiie-. StH,h'ikc codntcrfitc Cyn///// of Jerufaiem ■ In his 
 Ipecimcn £fth catecMfme ffuh, Tkcncvrnzio the cuppe of the bloody 
 ijf^cap 12 fl' ;/ R' ctcling out 'thy handled pronus^& in modumadora ti- 
 i x ellf rm. de 0»# C~ ve?;erationu$icens Amen: But flopping downward , 
 ■•(cnpt.pag.84-. w jp/tfa -the fact bended dovrhward in manner of .1 dor at t- 
 ^o/icfv iter. t-cn'yfa^n^. Jme^hlcfdyeth not ^Cadepronusy 
 fall ditrn en, thy fa"e, fed accede prcnu's, tut come inclyning 
 -or h'bw.ing thy hec d y or ttppc r part ofth y body ,as men ufe to 
 ido, when they make councfie, for rncn can not come 
 ■f ailing flat. But what need wee t rouble out* felfes with 
 fort. 2. page ms Wof ds , feeing hec is marked for a counterfi te by Mott- 
 6?. . tins on the J_prds fuppcr,the hi mop of Spalatd, and Plef 
 
 f ra eccleC! ^ e > w ^ 10 m &* s anfwere to the b:fhop of Evereux (aith , 
 5*.c.*6.nurn. " Theft 1 atechifmes ofCj ril/u' , refuppojiiiiious ^atid come nvt 
 69. t cHight, but in om time. zSW. . D own i n his ; treatile or tran- 
 
 «nrem b e°pia fubltanmtion.^. r. • J& &&, ^U* theft catechetical 
 pag. 24T. bookts are hut of a veric late il'ni n ? that Hard Hg acknorv- 
 ledgethy thxt in hutimctbey werekrWn to v'e ie frv, and in 
 : Wife, thai they have bee n : j % ' Hfl) :d (/nee in print 3 and per- 
 haps, to winne M ">re > author it h toihim^ misfathcrcd upon 
 CyrilJiiYoficrpfdlcfh. ThisQv/7/Jirc£ts the Communi- 
 cant to touch his lips , which are firi&ificcl with the 
 touch of Chrlfrs body and Bloiid, thatbythetoiichof 
 \hat finger liee may fan&ifie his eyes, brow, and dthers; 
 'Noauthcntiekteftimoniecan they produce bearing the 
 word kneeling; which is ad adoration not in a large, but 
 ftri&fenfe. < 
 
 The teftinioriies beariiig the word adore t are either 
 counterfitej or to bee understood of inward adoration , 
 as Doclour Purges himfelf cohfeitcth, Tundrie of the 
 learned do confti-u?them 5 ot of adqratiott in time of 
 prayer before they coutmunicate: or adoration is taken 
 
 only 
 
tvkeii Only" for veneration. See A**/ in the article of 
 adoration^ tiilfoh inlrsboQkof obediende, ahdtfMorr 
 ''win the latedcf'jndfr of tjie ceremonies, in his lateft 
 vv'orke entitled, Of the inslitutianpfthefacrdmcni. He 
 bringeth infundrieexcmples to prove the latitude of the 
 ivord Adore . \V hen Thecodont C\'u\\ dialog. 3 . that the 
 ^njfticalifignes are adored y he fhould fpeake very groflty, 
 j f the word adore meant not only reverent nfage . dMou - 
 x lines on th chords flipper j i. (.dirt. f age 24* tranflatcth 
 Theodoret ©p67kc/»«]*r 3 reverenced, and ■•cfrlputeth againft 
 'adored, as not agreeable to his meaning. And foBi (/on 
 expoundeth Theodoret, andxo this purpofe alledgcth the 
 glorfeofthe Canon law. fnhocfen^upojfam^m'favn^^et , , ,.. 
 Yemfacrdmddora re,i d efl, reveren ' id n exhi-b ere . , ^Ana De corifecn 1 
 Jtafius faithj Dominica verba at tent} audianh &*fi ieliter no.d1iy.c3p. 
 adorent 1 .venerantiir,{\\i\\%z^LQ>^z. 4^° e pknitudmem S^cSScS^ 
 fcriptur*. / adore the fulhyfe -of 'the fcripiure? faith TVr. tio.diii1.c3p. 
 toZfc*/z. Doclour J?/*^/ Is' feced to conitriic th: word t £ p °^ h $ 
 .adored^ m this fenfe> when h _• would gife a rigjit fenfe to v Jf; H erm o- 
 fomc words of Jewell. Thefacraments i itfaitfort^ in re. ginem, 
 ft e& of that, which thejifigmfie, a./idmt nrefpetfoftbat 
 which the] areofthcmfelfeS) an't^ffiifChrffij and are 
 fo undo food dud belee y$d and adored, fat the whole ho tour 
 refteth not in them, hut is pajfid over from th:m to the 
 things jfhich befignifedyhiih Jew?/. Hit meaning i (fair!) jy ;\o£kaee 
 the Doctour ) that no morefs or maybe done reffeclivelj £■; Jing,pag. 87, 
 thefactamentj then that which-wee call veneration^ tMH 
 phich in Jlricl fenfe, tye- L call adoration or,dipinen-JrjJ)ip is 
 referred to <So:l. Chrjfoslome meanetlvfpiritiijill r.ve- 
 rence 3 in 1 Corin* u. and therefore heaifeth cmphaticali 
 fpeeches ofafcendin£ up to the gates ©f heavco-, wBi the j, ., ... , - 
 heaven or heavens ? like eagles 3 faith Doctour t^ L . ;-. £<»; 18, 
 
 L ■' followed! 
 
Tertullians 
 
 teltimonie 
 
 vindicated. 
 
 ] :b.dcora- 
 tione.c.t^.' 
 
 M ®f heeling 
 
 fclloweth not tMt rhcy kneeled in AnguJH'nes timc^ £>e- 
 caufe theEthnicks objected, 'that Chriftiars. honoured 
 Baschm and Cere s. The reverent carriage of Chriffians 
 at the participation of flic ftcr.imentall bread and wine, 
 was fufficient to be an occalion of their miftaking. Aver- 
 reerthe Arabian Sp:mj aid, about 400 yearesfince., ob- 
 jected, That ChriiHans adored that which they did eat. 
 It may be,that in his time they kneeled ^and gave juft oc- 
 cafion to Averroes reproach . But his time is not within- 
 our date. In a word, l'ooke how old thef can prove, 
 kneeling, we fhall prove real! pYefencc* 
 
 Do&our Surges hath found out a place which was ne- 
 ver found out before, whence hce confidently conclu- 
 lethjthat the communicants kneeled InTertullam time, 
 for (faith he) the people fhunied to take the facrament, 
 when they might not kneel in the ad: of receaving or 
 partaking of it, and therefore forbore to come to the 
 communion table on the ftatiori cf ayes, becaufe it beho- 
 ved them the ftaild on thefe dayes. TertuIIian x faith he, 
 inviteth them to come 3 and take the bread (landing at 
 the table publikely, and to referve and carry it away 
 with them and receive it at homc P as they defircd^knee- 
 ling 3 and Co both duties mould be per formed, the recca^ 
 vingofthceuchariit^ and the tradition of (landing on 
 thefe day esobferved. Tertullians words are, Similiter 
 \ defiationumdiebw, n&nputant plerique facrifcioimn cm- 
 tiombas interveniend < i4t \ cju d jtatio fo.'vevdj (it accept 
 corpore^Domini. Which lad words he tranflateilb be- 
 caiffejlation orflanding k i'hzii t ; be performed in n ce.aving 
 the body of the Lord; where :s he (hould tranflatc\/^z«/e 
 thefaH u then to be brocke.i after the rccea ving of the bodje 
 of the Lord. For ;he word//W io i\\TertuUians langragti 
 
 is 
 
 
in the ef receiving* 75 
 
 is taken for flirting? both in this place, and in Ifis booke 
 De corona militis y cap. 1 1 . a id in his booke Dejejumis^ 
 cap. 2 . i o. 1 4. as famdith h.r.h wAl obferved upon that 
 place,and aft er him: Barmiw; in his ank 1 tes. In his booke 
 ^t jejuni is he bring eth inforilliiftrationc^^/ per- 
 fevering in prayer^ till th- going downs of the funne, 
 when the people was fighting againft the Amalekits, 
 Nonnejiatiofmt /en* jfaith hei Did Jjjljk 1 dyne th it day, 
 faith he, that he fought againft the Ammoritsy that com- 
 manded the lunne to ftan J in G ibeon, and the moone in 
 Askalon? That God gave fuch authority to Sauls co;n- 
 mandement concerning failing till even, that Jonathan 
 for taftinga little hony was fcarce delivered at the in- 
 iiant requeft of the people, Tantam aitfhoriutem dedh 
 cdiffojlaiionis £aulu y utJonathanfiUtk^c. H e bringeth 
 infuch exemples for the cuftome their owne fc£i or the 
 Mountanifts had brought in, which was to keep thefe 
 fafts till evening, whereas the cuftome of the Church 
 was to keepe them only to the ninth, that is ? our third 
 houreafternoone. In the 2 . and 1 4. chapter he maketh 
 ^mention of weddenfday and fryday appointed for thefe 
 fafts 3 ,Or quartern &fextamfabbathiJiationlbmdica,mm? 
 fpeaking ofthe cuftome of the Church at that time. The 
 meaning cyiTertullian> in th 1 place above cited,is, They 
 were in ah errour,who thought that if they had receaved 
 thefacrament, their f aft mould be broken, whichfhould 
 have continued to the let houre. For (.faith he) d ththc 
 euchdtift lofe thatfervite which, wee hxvc devote i unto G-hd, 
 er rather doth it bjndew more to Cod. NonnjfoUn'ntor erit 
 Jlatiotua^fi& adaram Veiftetens; Shall not tin fist bee 
 the more folewne,ifthouftdnd atfa atfhj altar of (jo I] til x 
 / j,tbe communion table. Ace eft torpor c D omlni & re - 
 % L 2 ftrva&fy 
 
J$ Of fyteefing 
 
 fervata (as J unity readeth) id ^ftationu officii (not ^ 
 
 frvatoj that it may anfwer co the otlur member, both, 
 
 are J'af'e } & participatio facrjjicii, & exetutio efficji, both 
 
 the participation oft he faenfice and "performance of thy fer- 
 
 pas?4 r/r ^ l $pR>J e J#?** (fiith tleflte) in* his anlwer to the 
 '■ ' theologucs of Burdcaux. ^nd in his anfwer to the bi- 
 
 fjag H >• ^pp |. Evereux/tie faith^That Tertullian would remove 
 that fcruple, that after they had communicated, their 
 faft was broken, they thought, ac fi 'participate, ettch a- 
 riflUjejunmrnahrumperel ; a* if the participation of the, 
 eucharisl had broken up their faft. Ambrofe giveth th e rea- 
 fon, wherfore thefe fetfaftswere called Stationes 3 quod 
 [iantos : & commar ante sin eis ininiicos infidiantes rcpeUi- 
 mui; becaufeflandingandftujing m themxvs: rep.il our 
 enemies lying in wait for us y meaning fpitituall enemies. 
 The met iphoreis borrowed fromfouidiers,who beho- 
 ved to fait folong as they were in ftation ; Metaphor a a 
 milttibmfumpta quodquamdiH in ftation: erant, jejnnare 
 eosoponebat. See Vameliw upon both the places. Do- 
 clour % urge* finding, th At Tertullian lib, 2. ajiuxorcm^ 
 maketh mention offjunidy rafts, after heo, had made 
 mention of/?^^/;^y;oncludetli iji h.isowne £anci?,that 
 (latipnes were not fafts, whereas he might havefcene 
 ftationes diftinguifhed, djejurJis in ihe former place aho* 
 but by the one he meaneth of fuch as [ailed at any time 
 of their owne free accord ; by the other the fit dayes of 
 faiting. Jejuni um esjindiffer enter cujuftibet Diei absTinen r 
 tja^ nonperlfg^mfedfeciwdurnpropriam voluntatem^ fiatio 
 flatutorttm dierum vel tewfc-mm-,, And this difference 
 Vamelim acknovvledgeth,he hath out oi'Rabawts zMau- 
 r t tts. The very phrafe it Mi'efolverefiat/cnern } mi^ht have 
 guided him aright : Foj* what more frequent a phrafe for 
 
in the afrtfrtceavjng. 77 
 
 peaking of a hft^henffherejejitnittm-*. We denize not 
 that they flood both thefc dayes, arid other alfo, bat 
 fiy&jlatio fignifleth only {landing in TertuHfaM.phraCe, 
 when he faith., Solenniorjlttio, o\'fbhereftatiQni?n*\ have , 
 infilled the longer upon this teitimonic, becaufe Do- 
 dour Burgesfioxh fo confidently gather out of it, which 
 never man did before, that the Chriftiar § then did 3 and 
 before had ufed to take the ficrament kneeling. 
 
 This raw., but too confident afitiquarie, his collection $- nt i n „ or 
 may be refuted by other refti'momes,, wrtneflingj that ftandJisg pi-a- 
 
 femetimes they fe% ol which \ye hive alledsedlbme ftiiedinth^ 
 1 r "» '" • Yi a r- r- a 1 ' • ancient 
 
 InforCjOr at otn.r :i jusitood. Wn^jmAle^anartnut^Ay^^ 
 
 Writing t&Xy$m bifhop of Rome, concerning; one that See 'Eufeb. 
 
 was in fo rrow, becaufe hee was baptifed byhereticks, Mlor - b : b '7r 
 
 faith j he durft not baptife him oyer againe, becaufe he 
 
 bad a lopg time ltood at the' tableland reached forth his 
 
 hand to receave the holy food, and had beene for a long 
 
 timepattaker of the body arid bloud of Chritr. JuHp 
 
 ^tf/tellethus, That the people rofe ? and the deacons 
 
 gave to every one to partake of the bread and the wine* 
 
 Is.it likely, that they kneeled, when, the deacons gave 
 
 thie elements? In the homily which goeth under the Hom'^.m 
 
 name of Chryfojlcme, Stcmustrementes timiM& dmij/js l^ 1 ?^ 
 
 ocnlii ; £$ usjhndtrerrjbling with fea% and anr eyes caWen 
 
 4own<^_j, So yee fee both before and after Tertulliaps 
 
 time teftimonies for ftanding. 
 
 There was an ancient ciijtome in the Church (which, BeJiarminu% 
 
 BeUarwine faith, was left off 'but .about 5 oo.yea^e before i e jS fj 1 ' 
 
 his time )■ to ftand upon the Lords day even in time of 
 
 prayer. Zovara* infjnod, 6,can,9oS ith 5 That no way.es 
 
 might they kneel betwixt the evening fervice on fatter- TeriulMe 
 
 day and th e Lords day at evening, J?U; dmfaty de gent- Corona nu» 
 
jl ' Of\nedl»g 
 
 culit % fo?dre fcfdu jfaijth TertuUian.knd fuchlike,betw!xt 
 
 carter and pcnteco ftj not only upon the Lords day ? but 
 rioday of die wecke might they kneele. Ye^ ? by the de- 
 tire oi^Al'xAndcr the third, they might not kneel upon 
 Decretal, l.}. theLfrds day in publike., but only at rheconfecration 
 tir.de. c.eic- oi 3 (liops, i ml giving of orders, he that did confecratc, 
 brat.ivwra. ^ ^ t } ia[ w s C onfecra : ;ed might kneels and this was 
 decreed about the yeare 1 1 5 p. at which time it feemeth 
 this one exception cntred in . Now will any man affirme, 
 ! That they never communicated upon the Lords day, 
 for a thoufand yearc 3 or i i $<?\ or imagine as Do&our 
 Jfarges doth> that becaufe they might notluieel, that all 
 this time they tooke'ihc faqp^ifertt itandirtg in the 
 Church, andwent.hometoth/irhoufes, wl/.reiiieyea- 
 'ted. kneeling, or to their feats in the Church, win re they 
 might not kneel. L-ptg'' > 2 . confefleth, That the com. 
 A/rhunicaiits in the primitive Church flood at the table, 
 tohen they receaved the f..crament on the Lofcds day. 
 Well, fay they, feeing th;y prayed ftanding, thcyufed 
 that gefture in the receiving pfthe cucharii1:,which they 
 v>f thought fitteft for prayer. I anfwer, they thought not 
 that gefturefitteft for prayer. The authour oftheque- 
 flgxft. 1 3 f! {] jo-is extant in JuBims^ faith ., Genu mi inclimtio in pre- 
 c ation ' magi s feccntorcs 'Deb commendaty quam ftfldntes 
 orent. He prdeireth, yecfee, kncelingin prayer before 
 ftanding : \\\v both are indjrTereht. They flood to figni- 
 rie their joy v for Chrifls refurrectior* and not becaufe 
 -they thought k th.ritteftgefture for prayer. It was a 
 ■ conceat they tOoke up, which entred not in the Apoftle 
 *Pauls minde : for wee finde Afts 2 o.that he Kneeled be- 
 twecne Eafter and Pentecoft. Alwife by that cuftome, 
 ye may fee 3 they c ommunicated ftanding. The teftimo- 
 
 nies 
 
tn thedBifim 
 
 nles atove cited havener. mmoutSZTydzy, fiid'tte 
 ciworhe ob/erved yet t® this day in the orientall 
 Churches, t<> communicate ftanding, notwithstanding, 
 that other cuftome hath ceafed, declaiTth that they in- 
 tended never geniculatianintheaft of receaving. 
 
 Ephraim^hcit'm his Chriftianographie, depriving, 
 the manner of theadminiftration of the Lords fupper 
 in the Greek Churchy in the Churches of the Mengrek 
 lidns, Circajfjans^ Georgians,- Mufiqvits, M debits or Sj'ri- 
 ans^^s4rfneniaw> Jacobite, theChriftians falfly called 
 NeUorians, the Cophti or Egyptian ChriHt 'am, thcAbyf^ 
 finos or Ethiopian Christians > produceth no inftance for 
 kneeling in the act of receaving. eating* drinking, which 
 he wouTdnothwe prerermined., being conforme, arid 
 dedicating his bookc to the bilhop of EJijs. Qajfander'wv 
 his Liturgicks, depriving the order obferved in the , 
 Churches of the Armenians-, Mufiovits, and intheking-* 
 dame of prcfre Johi- maketh no mention of kneeling-, 
 but of £ anding. I Icffieinhis ^.boo^e offheMaffe } vm(fcth 
 up all in few words, Square orient ales ecc/efi-e adoratio- 
 nemfacramenti admiferunt nufquam> non qu<e patriarchs 
 CcnftdK tinopelitanx cbfequuntur, non qu* Antiocheno. £t, 
 m Ab\j£ni* ctiam ijpfis hodie ft antes fact 'amenta partici- 
 pant, ncc co minus reverenttr ; The orient all Churches no " 
 where admitted adoration of the faa -ameni ; not thofe. 
 which are obedient to the patrirrcb of Constantinople, or 
 yet the pat?iarch ofAntioch. And the Abyjfxns themfilfcs 
 participate ofthefacrament, ftanding , and yet not without 
 reverence: Where by adoration he meaneth kneeling., 
 whereunto he oppofeth ftanding.. If ever kneeling in the 
 act of receaving had beeneinufe among them, it had 
 not beene left off, coniidering mans pronnefTe to idola- 
 
 trie 
 
§0 25/ l&klHg 
 
 trie and fuperftition, and sfeFigfatfo fcick m the mire 
 when he is wallowing in it* It refteth then that kneeling 
 is only foiind in the Churches fubjeft to the Popc,of old. 
 or at the prefenn Other Churches, howbeit they fol- 
 lowed not thepaterhe, ufing another forme andgefture 3 
 not was iiitable to this firft, yet they'-.degenetated not fo 
 SynepC farreasthe Roman Churchy did, The Muscovite gr^ci} 
 cmeft.8. of dns, if a Latine Prtesl chance tj fa/ MaJJe upon oni of their 
 %& 6^' alt ars^they forthwith hrea\c them do m * , as defiled andpol- 
 r D * luted, ^ndthey l.oldthe prieftsof the latine Church to 
 
 \e no letter then heretic^ } and zO:ichfafe not to folate them, 
 Willets out o£S tier anus. 
 
 We have not yet heard 6f any a ithentick tefdmonje 
 
 for kneeling, which is adoration in proper and ftrici: 
 
 fenfe,for the ipace ofathoufand year alter Chriltj which 
 
 is the date we fet downe. Nor yet till after the dayes of 
 
 Pope Hchoriuf the third, who l^yed about the yeare 
 
 1 22 o. And he decreed nothing, but a bowing, not of 
 
 thdknee,butof the head or fuperiour bulk ofrhe body, 
 
 it the'clevat iori in tlie friaiie. The bowing of the knee 
 
 at the elevation ehtred not till afterward^ yea^ prevailed 
 
 .« , hot dnivxrfal ly even in our dayes . For J finde m.Bochel. 
 
 JiocVl.de- \ m a decree made iii a popkli fynod at Rhems^ anno 1583, 
 
 c r tIo '^uo/.iam apttd o"nnes fere catholic os ufks mo dp obtinujt, 
 
 utprocumbentes adorent divin im ewharijliam ; ^ Mecatife 
 
 the ufe ha L h now 'prevailed. almofl among all catholick,s,that 
 
 falling downe they a i ore the divine eucharift, the holy J}>- 
 
 nod exhort eth) that if '-there he any Churchy ufeth another 
 
 rufome, and adoreth the body of'chrisl in this facrifice 
 
 ^Jfandingjthaf tbeyfJhdowne her; after yehile the holy myjle- 
 
 ries are fet fo> th to be ado red. Sanclafyriodm hortatnr^ up 
 
 fiquaecclefiaaltero more adhuc uta l ur y & Jlrndo Cbrifti 
 
 corpus 
 
intheA&efrtee&ving* ei 
 
 ■ torfw in kocfarificio a.doret^poeuntbdt deintepjuntfiit- 
 $j mjfteria popnuntur adcrari. Where, by the way 
 obferve, that wnen ye finde the word adort'm the anci- 
 ents, it followeth no:, that ye muft interpret it knee- 
 ling. For yee fee, they that flood are fold to adore, 
 which is not to adore in ft rid and proper fenfe. Whi- 
 ther kneeling at the reccavingcomein with that decree 
 6fHonorim y QizhQ\y wh"ch is more likely^ and that no 
 other gefture was ufed at the one* which-was not ufed 
 attheother, I cannoc determine. -Howfuevcritentred 
 under Antichriftraiguing, and is chereeeaved geittuc 
 of all fiich as are within the bqiinds 6x his jurifdicliorr, 
 where he is Patriarch. The Churches .under the Patri- 
 archies of Conftantinople or Antiocb\ hath not recea- 
 Ved ir 5 as ye have heard. If the priefts^and others of the 
 dergie^be directed to. the Romaneiimaii to kneel in re- 
 ceaving the eucharift, can wee thinkeany of the people 
 had liberty not to kneeL 
 
 Howbeit this idolatrous gefture prevailed Under the .oppoijte ro 
 raigne of Antichrift,yet there wanted not f tithfuil wit- kifeehng. 
 -#xefles to Hand out againft k. Of the Waldenfes yee 
 heard before* Johdmes Sleebta a -Bohemian, writing to ._ 
 Erafmm in.the veare 1 5 19, telleth him, that there was^^f^ 
 among them a fecl^of fucli 2s were called Py gha rdi, be- 
 eattfe their firit ring-leader, whocameto thciep.fas 
 in the da yes cfEpfjfc^ abbut four fcore and fevtnteerie 
 years i>efore,that came cut ofPicardie,that they main- 
 tained, thefe committed idoiatrie^who kneeled beibre 
 the bread in the facrament of the cucharift, or bowed 
 before it,or adored it. In [ccr^cnto eucbtrijlU nihil ejjs 
 divinitdtts credunt, (edfolumpancm e? vinfcw c'onfecra- 
 tumfignis quibufdam cccultu wortem Cbrijli repefentan- 
 
 aM tmr 
 
82 Of knee ting 
 
 temdjfirmayite^ & propter e a inidololatriam c alert om~ 
 nes qitotquot coram ilio gemtaj!<;£fiwt i & incunant, lelil- 
 ludadorant. All the bacramentarics call it idolatrie to 
 kneel before the ciicharift, faith BeUarmine. And yet fo 
 impudent is our Doc-tour, that he is not afhamed to af- 
 firme, that never any divine ancient or moderne to .this 
 day, except Arri.insand Anabapti(ls,'hath doubted, but 
 Chrift may and fhould Be adored externally in the ad 
 of rcceaving. 
 
 Seeing therefore this gefture entred in under Ami- 
 chrift, and is maintained by him with fire and faggor 3 
 ought we not to reject it, and retaine the exemplar ie fit- 
 ting of Chrift and his Apoftles. If at any time, wee 
 mould not ieeme to haye communion with Antir 
 chrift, we mould moft of all at this holy fuppei 3 which 
 fetteth forth our communion with Chritl and his 
 Church. 
 Kneclig to be Bur put the cafe this gefture in tjic -act: of rece iving 
 rejeaed, be- } ia( j betnedevifed by others, then tile great Amichrift, 
 . or might havebeene u£d without blame, which is not 
 poflible, yet feeing it wds not commanded by Chrift, o r 
 his Apoftles, but is the invention of man, hath becne io 
 horribly abufed, and remaineth [till in the owne nature 
 indifferent, as they alledge, and not neceflarie by their 
 owne confcflion 5 it ought to be abandoned for the dan- 
 ger of many thoufand weake fouls, which may bec 
 brought on to 1 read worfhip. Wee may ftanualizc 
 fbmetimes, even when the foci: is'neither evill in it fclfe, 
 no r hat h appearance of c v\\. Ethmjt fa cium non fit fe > 
 t undnm fe m.xlum, n . qu fcaru inmfe habcat Jpeciew malt, 
 tamen potent ef/i alt qua mk f And ahim infirmortim, f*U 
 jecftndfiw Mornm ofintone w kakef fj>$ciw mati. "Demtxe- 
 
 w 
 
Ms Cannes 'hiii^iuft.^i.iv'drt.i. We might dfatira 
 (core here, and proceed no further* For what we have 
 faid, isfufficient to reuVairie every man from kneeling* 
 V To offend oneofGhrifis little oneli is a hainous finne. 
 
 CHAP. V, 
 
 KneeliHgihthea&bfreceavingthefacramenfdll 
 elements ofthefupper is idoLitrti* 
 
 WE prove it to Be idolatries nift cqnfidering it, ; as 
 it is enjoyned by the ad of that pretended af- 
 femblyholdep at Perth, ne^t as the action is 
 confidered limply in it felfe. 'i% , 
 
 . We are directed by the a<S of Pertji to kneel in reve- f^ #$$ 
 renceofthefaerament, which is idolatrie, asZ.confcf- Perthinteij- 
 Feth,ifwe do To* But we are directed to kneel in due re- £ e v th ldolil_ 
 gard of fo divine a mylterie, to wit, as is the facrament, pig. 70 . 
 or as is thereccaving ofthe body aridbloiid oFChrift, to 
 within the "facramentall manner. Vte will examine the 
 aft by parts, according to L\ his ahalyfisj howbeit wee- 
 acknowledge him ^ot for the aiithentike interpreter 
 blFit, . ; ,. r '% 
 
 The firfl: reafon for kneeling in the narrative, is fct Thefirfl rei 
 downe iiithefe words, Since wee Are commanded by God °^ }^ 
 him felfe, that when wee come to worpVmm, wee fall downe rained. 
 dnd kneel before the Lord our ma^r- R elative tothis rea- 
 io^wehaveintheconclufion this inference. Therefore 
 in reverence of God, the affemblji th/nkfth good, that the 
 \ fiicYAmint be celebrated to the people meekly andrevzrcntly 
 
 M 2 foieelin<r 
 
 o 
 
?4 Of Reeling 
 
 kneeling upon their knees. For the confirmation of this 
 reafbn is allcdgcd, Tjal.9) . verf, 7. out of which vci fc 
 the words arc taken. By this reafon 3 Chriit and his Apo- 
 ftles, and all that have communicated fitting, orftan-^ 
 ding,or pilling, fincethcdayes ofChriib have finned* 
 For if wee be commanded by God to kneel, wee finne if 
 we kneel not. Next, the word tf inflated vorfhip, Tfat. 
 95 • 7. is taken, not generally for any action, or fervice 
 divine, or religious exprefied by the word Cultm in La- 
 tine, as it is taken. here in the act, for then wee fhould 
 finne, if we kneel not, when wc he ar the word read or 
 preached, but it is taken more ftrictly for a fpcciall 
 kinde of worshipping of God, to wit 5 adoring God by 
 the gefiure of proftption. And fo wee (hall bee com* 
 ttiahded to proftrat; our body with our hands and hez 
 Spread upon the ground, and not to kneel only. For 
 the people of God under the law ufed foure kindes of 
 geftures in figne of honour : Fir. ft, a bending, or bow- 
 ing downe of the head or face only^vhich was the leafi 
 degree, and is expreffed by the word Cadad : next, a 
 bending or bowing of the fuperiour buk or the bo- 
 die expreffedby thew r ordC^\#/£; the third, kneeling, 
 exprefted by the word Baracb : the fourth", proftrating 
 thebodie with hands and feet fpreac^ as I have laid., ex- 
 prefTed by the word H/JIdchaveb. The laft th rec are all 
 mentioned in the verfe all edged* Thirdly? we have not 
 here a commandment from God;but David his exhor- 
 tation, or invitation to the godly, not to kneel or fall 
 downe before the Lord, whefi they rome to worfliip 
 him, or as the word bearcth tb profl rate themfelfes, for 
 that were as much astodefirethem to fall downe and 
 kneel, when they come to fall downe and kneel} but 
 
 he 
 
in trie act vj ret eavmg* ®j 
 
 he exhorteth and inviteth rhem to come andproftrate 
 themfelfes ? bow and kneel before the Lord their maker 
 in token of thankfgiving, that is, in. the temple* where 
 the arke was 3 and where the Lord was, prefent in a won- 
 derfull manner litdpg betweene the cherubims. It is 
 grolfe ignorance to inferre hereupon, thit wee mould, 
 or are commanded to kneel at the receaving of the fa- 
 crament,more then at the hearing of the word^or at any 
 of the^urilefle they think the facrament the Lord their 
 maker; 
 
 The fecond reafon in the narrative^ faith the Do- Ttiefeeond 
 ctoufys this^^nd } confidering mthallithat there is no part ^oq U the 
 $f divine worjhip more heavenly and, fpirituxUy then is the a ^ ff 3 " 
 hoi) receiving of the blejftd b&dis and bloud of mr Lord 
 and Saviour Jefus Chrift. Relative to this reafon we have 
 in t he conclu/ion the fe woxdsjJnd in regard offo divine 
 amyslerie^ the ajjembly tbinhtb good ', that that blejedja- 
 cr anient he celebrated to the peoplt •humbly, (or as the ad 
 ratified in parliament hath, meekly) and reverently up* 
 m their knees. We have here no other defcription of re- 
 eeavi ng the facrament in the narrative, but the receaving 
 of the body and bloud of Chrift-j which frrielleth 
 ftronglyof thereallprefence. For the like, andfome 
 other phrafes hath Mailer Prime difcovered Do&our 
 Couzins to be popifli in the furvey of his privat devoti- 
 ons. Then all that communicate^ receave the body and 
 bloud of Chrift in at their mouth good and bad. 1 his 
 mall pleafe the Lutheran and Papift full well* - 
 
 But by myflerie, faith the Dodour, is not meant the L° P- 7h7h 
 elements, nor is it Bid myHerieS} but myfierk. It may 
 well be the elements are not meant, becaufe it may be 3 
 they thinke the elements vaniOi away, and nothing re«= 
 
mainfc but the accidents,or that Chrifts body and bloud 
 are iubftantiaHy prefent with the elements 3 or fome 
 other unknowne way,, as the Dolour hath beene mute- 
 ring in private And that, is amyfterie indeed. But by 
 inyfterie miift be meant the facrahicnt : :" for in the narra- 
 tive we have no other phrafe to eXprefte the facrament, 
 but the re e'eaving of the body and blotdef Christ, which is 
 relative to this word myjlerie. And in .the conclusion, 
 the woY&fucrament both prececdeth and folio weth : $0 
 the words in thefimc fenfe maybe framed thus, C°wfi- 
 deringjbere u no part of divine w&rfhip more heavenly And 
 . fir it it alt then is the holy receavin^ oft he blefjed (acrament y 
 thi. rcfi re the ajjembly thinketh good, in regard offo divine a 
 mysltrie,or in regard offo heavenly a fart of Gods worjbif^ 
 th.it thai blejjedfjacrdment be celebrated \eyc. Whereas he 
 faith} the word is metric, nor my ft cries in the plurall 
 - number, howbeit we iinde it. fo in the firft copies, lctit 
 be myilerie ; The Doclbur himfelfe in his folutions for 
 kneeling, ufeth fomet imc the word wyflerie fometime 
 Cafau&exer- myfleries. Gy?//*toefpeakingofthis facrament, faith, It 
 cicpag^o, - s CLl [[ c ^ fometim: m f?erie,{omeume myfteries. Dicitur 
 antonomaflice to /uviTYfiov, aut num&o muhhudinis rape/- 
 oTVfiz. Dionyfm Areopagita entituleth the chapter of the 
 Lords fup per 5 ThemysierieofthefynAxisor holy commu- 
 Ambrofein niott->. Ckmbrofdith, Indighmeft'D.omino, quialiter 
 1 Cor. 11. myfteriiim celcbrxi , qua nab eo inslitntum efl. Hieyome 
 Pfal. 1 47. &rtf> Ucet in my si. n fojfit intell/gi, tameh vert us corpus 
 toecumenius fj/fifti & fang ''is ejmfcrm ) fcript urarttm eft . Oe\umenins 
 in,* Cor. -u; ^jthjThatthe Apoitlc calleth themyfterie ofourMa- 
 fler 5 the Lords fupper. A number of reft imonies might 
 be cited to this purpofc* The reafon of fuch. fpeach is, 
 becaufe both the facramentall fignes are referred to one 
 
 Chrifh 
 
V in the 0. of mewing. %f 
 
 Chrift. It is biif one a&ion the celebration of tta fup- 
 per, Further,wereecaveihebodie and blond of Chrift* 
 when we heare ancfbelcevc the promifes of rhc Gofpel, 
 read, exponed, orrehearfed. Ori^en WuhMoc quodwedo ■■ . 
 
 i ■ r ' r>t .a- l it r t 'Origin in 
 
 loqutmur, junt carnes Chrtjti^ ihatwHcrsme areprejently Rure f HomiI a 
 
 freaking toyoyp the Jlcfi ofCkrift.. And in aa^ther place., 23.Sc 16, 
 We arefaidto drinke the bloud ofChrifl^ n&t only by the rites 
 pf the facrdmentsjhui ■alfi when we be fir the word. Hterom?*, 
 as ye heard before, That more truly the ff> each of the fcrt- 
 ptnre lithe body and bloud ef Chriji. If then in the narra- 
 tive be no more meant then the fpirituall receaving of 
 Chriits body and bloud^ it is no more a reafbn for knee- 
 ling at the receaving of the facrament, then at Rearing of 
 the promifes of the Gofpel read and exponed* The 
 words therefore oft bee meant of the facramentall 
 manner of rece wing., and the words relative in the con- 
 clusion., In regard of fi divine a myftatCy muft meane* In 
 regard off he myft'.ccitl crficrament all receaving, andfo the 
 Communicant is directed to kneel, in regard of the fa- 
 crament. .. -;.-</ :: '- > I th ■ " • • ' , . ■ 
 
 The third reafon in the narrative,, is the eorrefpon- Thethkd 
 etenee betweene the outward gefturc of our body, and re ? r ° n cxa * 
 t he meditation, and lifting up our hearts^ when wee re- ^ "p^ 
 member ? and confider themyftieall anion 'betwixt Chrift 
 and us» and among our felfeSj whereof we arc made par- 
 takers by the receaving of Ch rifts body and blond /He 
 fhunneth to fet downe the words of the narrative, and 
 of the conclusion anfwerable to them 5 ashedidin the 
 former two reafons, becaufe he perceaved they could 
 not be framed to his purpofe. For there is no mention 
 made in the narrative of myfticaM union, nor is-it laid in 
 the narrative, that riie molt humble and reverent gefture 
 
88 Of kneeling 
 
 ofthebodie, wcllbecommcth the meditation, and lift- 
 ing up of our hearts, when wee remember and confider 
 themyftkall union betwixt Chrift and us, but that the 
 moft humble and reverent gefture of our body in our 
 meditation and liftmg up of our hearts, becommeth well 
 fo divine an J (acred an action, to wit, as is the receaving 
 - of the body and bloud of Chrift. Wee are not directed 
 by the act to meditate ancl lift up our hearts, but to ufe 
 that kindc of gefture, which becommeth meditation and 
 the lifting up of the heart j nor is kneeling a gefture well 
 becomming meditation. Wee meditateiitting, lying, 
 walking. Kneeling is a gefture well becomming prayer, 
 but not meditation. By lifting up the hearr 3 no neceflity 
 to meane prayer : for the minde and heart may be lifted 
 up by faith and contemplation, without prayer. And 
 to this lifting up the Communicant's were exhorted of 
 old with (urfum corda, Ieaft their hearts and mindes 
 fhould be groveling and onely bent upon the elements. 
 And fo the lifting up of the eyes may be a figne of lift- 
 ing up of the heart and mindc, in token that wee looke 
 Confidently to have our defires granted by God, who 
 dwelleth in heaven, as the carting downe of the eye is a 
 token of humiliation for finne. Suppofe by lifting up of 
 the heart prayer fhould be meant, y et kneeling is not the 
 humbleft gefture for prayer^bat pr oft ration. Then we 
 fhould proftrat our felfes when wee rcceave the "facra- 
 ment. Nekt 3 if the Communicant fha 1 1 pray mentally, 
 when hee receaveth the fa'crament, and in that regard 
 kneel, he mall be exercifed otherwayes then the acT: of 
 ■ receaving requires. Further,a fecret mentall prayer (ball 
 be commended to him in publike without a vccali, and 
 ?:he%ne of it the humble gefture of kneelk>& whereas 
 
 the 
 
in the a&^f receiving* %■$ 
 
 ]\he fign'6's of fecfet and mentall prayer in publike ilibuld 
 be concealed, fofarreas may be. "The miniftemvhen 
 he delivercththe elerneiits, is c not 'directed to ufea vocall 
 prayer to be followecfby theCotfrmnnicant. And wee 
 fee, the, ,Cenf6j?mfcants arehno£uhirWme among them- 
 felresin tliew6rds;uttcred ardeliverie of 'the elements. 
 If we may frt 3 or ftand 3 brlrfeelinjtimfcofprayei, then 
 -kneelingls riot enjoy ned in regard of prayer, but fbme 
 other thing intended. Bursas I have faid, 'we are not dl* 
 
 Wt&i by the a& to lift up our hearts or prays and there- 
 fore J need not, as yet ? . to infift upon this pretext. Gi- 
 ving, that in the conclufion thele words In remim- 
 
 ' hrance of fomjiftic Allan union 9 beanfwerable in the nar- 
 vanvejhe meditation and lifiingup of our heart ; then by 
 
 'meditation and lifting up of* the heart , is meant not 
 prayer ? but remenihance. And what is that, to fay, to 
 kneel in remembrance, that were to kneel for a memo- 
 rial!. But luppone it were thus, when we remember^ and 
 as he addeth confider,to remember and confider isfiot ip 
 "pray. Shall we kneel, whenfbever we are put inirunde 
 of that myftidall unions And what is me-aotby this 1 my- 
 fticail lihion? -It Tnay meane as well a materiaij con- 
 
 Ipriccibflj as they call it, or corporal} union of thebody 
 ofChrift, with the bodies of the Communicants, by 
 touch in the mouth, {wallowing downe to the flomack, 
 
 ■ and mixture with the bodies of the communicants, as 
 fpirituall with the foule. lord J let thy hdiewhich;! 
 have taken % anct'hloud wtikh I have drunkf» y cleave uuto 
 
 "my guts andentral'h faith a Romane miflall . Butthe fpi- 
 rituall eating ofChrifts fleih, and drinking of his bloud 3 
 and the my fticall union between Chrift and us wrought 
 by ibis as well dbne out Of the. fae rament-, as in ft, faifh 
 
 N Mafter 
 
M.iftei frerrne'. We:- ai c not united with Cnrifl: by recei- 
 ving lys flciij into oar mouthes, but by faith^which may 
 be d ,ne wi :'houc ever participating the iacr-a-ment. 
 
 That the Reader mu$ ptrccave the better, how the 
 act is -contrived, let himr.adk wf hom ; the two lies clo- 
 £d within the p.reniicfis, feeing thea&iswholej and 
 entire withourthem., and he ihali fee, that it may f^atfe 
 among Papifts and Lutherans, not one word or iyllable 
 founding again/! a reall pretence jn the fignes, and that 
 we are directed to kneel not in regard of any praycr,but 
 in due regardpf fp divine an action or mylterie, as is die 
 facrament,.or facramentall receaving of Chrifts bedie 
 
 The intent ., and bloud.'.'. 
 
 oFAechurch Wee may alfo confidcr the intent of the Church of 
 ?n£SIg. E n §l jn< d.-> or rather of the'rprel. its and adherents, that 
 wee may take up the better die intent of our ad. For. 
 conformitiewich themis-imended. At the tuft, Knee- 
 ling was left free in thedaves cf&ins, Etfojrd the f\xt.< 
 I he Papifts rnaking a ftirre tor want oi reverenceto the 
 facrament: at the fecond reviewing of the boo.lse.of • 
 common prayer. Kneeling -was enjoyned upon this rca- 
 fon P That the faci-j merit might not be propharred, but 
 holden in a holy and reverent eftutiation ; this was done 
 by the dire&ours and contriver., of the bookc 2 partly to 
 pacific the Papifts, partly*, becauf e their judgement was 
 notcleare in this point. They could nor fee every thing 
 throughly at the dawning of ths. day. Yet it was not al- 
 tered, but by a ftatutc i.Elizabeih^ that fecond bookc a£ 
 r>. B. of Kirig Edwards was confirmed. Dc clour Buries brin- 
 ks ling, p. g^th in a p$&] ge to explaine the matter, which, f lith he, 
 is Lit out by negligence of the 'printer. But it is more 
 likcly,rhat it hath beene done of purpofeby fuchas were 
 
 dire&ours. . 
 
intkeaffofreteavivp 91 
 
 arectours. Doctonr Mohoyn faith,That their Church 
 thought it fit by outward reverence in. the manner of re- 
 ceavingthe euchariftj to teftifie their due eftimatioaof 
 (uch holy rites, to ftop the mouths of blafphemous Pa- 
 pifts, vilifying the facrament \vith the ignominious 
 names of bakers bread 3 vintners,wine> profane elements, 
 ale-cakes. But ppclour Jmes ? in jbls-ieply. to Dolour .'■ ,, 
 
 ifttortoiW) anfwereth, Thatit was not fb much for the S?£J ,pilrt 
 ftopping of the mouths of Papifcs, %ut that fome clofe 
 diifemblingadverfaries did hinder the worke of refor- 
 mation fo much as they could, and that they have done 
 foever/iricej anddolo ftilf to thilday. It maybeftich 
 pretended thefeoffing of Papifts ; bu : what matter of 
 any gloHe, if kneeling be directed., that the facr iment be . 
 notprophaned, %iij: hold in reverent cf im ition. Then 
 the f icrament is prophaned belike, if wee either fit, or 
 ftand,and kneel not. MzfteYHfittm faith, They kneel to 
 put a difference betweene theordinarie bread and wine, 
 andthefefacramentall, to which they give the more re- 
 verence, becaufe it is mare then ordinarie bread and 
 wine. What morej4aine ? They fay not, they kneel to 
 God that the facrament may not be prophaned,but hol- 
 denin reverence,&c» But (imply, they are enjoy ned to 
 knee!, that the facrament be not prophaned, &c. And 
 fuppofe they were* it were no better fhifc then the Pa- 
 piftsufe, whenthey fay they dedicate temples to God 
 im honour of this or that Saint* And yet wee kneel, not' 
 to God, but in prayer and thanksgiving, which are not 
 compatible with the ad of receavirtg^ eating arid drink- 
 ingjof which more afterward, A bare kneeling can not 
 be prelented without fome figne of efctraordinarie prc- 
 fence^ or apparition. 
 
 N 2 Some 
 
Oi Of, upeiitng. 
 
 theprctcncc Some of their forwalijjs pretend, they knecl/bccaufc 
 »mlncd. erCX " ofwl.eprayirir u:tercd at the delivcrie of the ck ments,7V 
 £>$dy ofottrLordJeftis Ghrlfti which was given fir thee, pre- 
 ferve thy body and foule unto everUfting HfcJn I ani wcr. 
 That it is already proved, that kneeling is er.joyned for 
 ths.-facram'encs fake. Next, ChrifLprayed not at the 
 deliveric of the elements, but in an enunciative forme 
 uttered the word of the promi£> Tfysfc my body > This 
 cuppe u the new teff anient. 2. 1 he word ofyromife is 
 the fpeciall claufe of the charter. The facramentall 
 figncs, are like feales hanging at the -charter. Ifatany 
 time therefore the word orpromife mould be uttered., 
 then fpecially when the feales are delivered. The Evm- 
 gzliftsdMatthen>,&Warh L ^ c » andtheApotUcTVi/*/, 
 repeat precifely and conftantly that vyord, fo that any 
 man may pqrccavq the facramciuall forme of Words 
 ought precifely to be obicrvcd"and uttered in the name 
 ofChrift, without change into aprayeriri name of th> 
 Church. Theficrameni^Il forme of words is obferved 
 inbaptifmcj whynotheie. Our forraalifts forbcare to 
 to utter the word of -promife to the Communicant. 
 They fay,They have uttered it before. It is not enough, 
 that they wereuttercd before narratively, or materialic 
 in reheaifall of the words of inftitutidn ; For this iacra- 
 mem is an imitation e/Chrift, not a recital/ of bis words 
 and affiens . It is to doe at he did y and no t to report what he 
 SltT/ M ^ kh Mottling. The rehear/all of the woi ds of the 
 inflitutipn lettefh us fee, what warrant wee have to cele- 
 brate fuch an action, and in gcnerall to ufe head and 
 wine. But it can, not bee laid dernqriftrativcly of this 
 bread and wine in particular fet on the table,' that itis 
 the body and bloud of Ghritt, till it be jSrft fmcliHed by 
 
 prayer 
 
prayer arid thankfgiving to that life, arid after delivered 
 to the communicant, wnh command., to^take, eat, and 
 atflirance if he fo.doc, the bread fhall be a pledge of his 
 body, and the wine of his bloud. Chrift (aid not, This 
 u m/'lody^tX \?j e<.iSy A dut TafayjatS-his is mj hodjj or aftn 
 tontiniw, bad them both take and ear . The promife is 
 annexed to 'lie; commandment as conditional!, and hath 
 no eflfeci or he^wife,, but if the condition be performed 1 . 
 \$& arcccav.d action among the Divines. Elemchtaex- 
 tr-ii ufttrn ntinfun t fact "amenta : The elements- out of the ufe 
 iir&nofacramenls. ^Atid facramentaperftciuntur ufit. if 
 the elements after the bleiling be not deiiv'eredjfhal they 
 be facrameritally Chrifts body and bloud I or if delive- 
 red* and not eaten & 4 . _ . _ 
 
 It farcth with the facramentall elements \ as with 
 pawnes and fledges in contracts and bargans: A ring 
 may bee fet a part to bee a pledge in matrimonii yet it is 
 noradualliea pledge, without confeht of the other par- 
 tie, but only a meere ring. A fione choien out from a- 
 mong many 5 to bee a figne of a march, is not actualliea 
 march ftonc , but in the ufe, when it is fet with c orient 
 ofparties in the march to that end.Therewas nevera ilgii j 
 without the ufe wherefore it was appointed to be a ligi'u 
 Never a march but that which divided land, nor a ban- 
 quet. but in eating\and drinking, lakh Chamier: So the 5 e j e 8 ucii f n ' 
 elements are fanctitied, and fet a part, by prayer and nunu*,*^ 
 rhankfgiving to this ufc, but are not Chriltsbodieand 
 blond adualiie till they be receaved and ufed; Tand nun- 
 qiiAm eft Jigmm corporis Qhrifti^nifi in edendo, nunqum 
 vinam fanguinis^ nijiin potandd. And therefore this ho- 
 lic ordinance is properly defined a facred action , conii- 
 fting of fo many rites. By a figurative kinde of fpeach it 
 
 is 
 
$$$ - l Of heeling 
 
 is true? tfteoread -may bee called the facrament of Chiifis 
 bodie,becaufe it is .appointed to tha: end,' y,s w! .en Jfaac 
 lard to L4braham Whir: U the ficnfice <*. that Is, the 
 lamb or the rammc appointed for the Sacrifice, but no 
 Do&our properly. Now the Formalift prefupponeth,that the fa- 
 ; Lmdib^t 5 cramerit is made alreadie, before hee come to deliver.the 
 ^°p^ th ngs elements, and therefore, hee .iayeth, hee uttereh other 
 page 57. words at the deliverie. Soyee fee they place fuch ver- 
 tuc in uttering thefe words, This is my Mie y in the rehear- 
 ■fall of the inftitution, as the papift doth, that they thinke 
 the I read alreadie Chriifo bodie ; and therefore abfurd to 
 utter thefe words agaiheat the deliverie to the Commu- 
 nicants: for then they fhould feeme to confecrate again. 
 So grofle poperie is the ground of omitting the comfor- 
 table vvord of promife at the delivering,and fnbftituting 
 V*&33 6 ' a prayer, or minifteriall bleflfing ? as Xcalleth it, in the 
 rowmc of it, and f ich a prayer as prefuppofeththe bread 
 already to bee Chrif ts bodie: and therefore they fay, The 
 bed ie of the Lord 'pr-'ferve thy bodie and fettle. Heerealfo 
 is a wil-worfhip: for howbeit prayer bee of it felfe a part 
 of Gods worfhip inftituted and allowed by God, yet to 
 pray unfeafonablie, and out of time, at the will and de- 
 vice of man> when you mould bee ferving God in ano- 
 ther forme, it is wil-woifhip: neither is there neceffitieof 
 this, a prayer alreadie preceedtng. A ndfurely this their 
 prayer is a fenfeleflTe one, like that old -pnyer, ^Anim^ 
 Chyifti fanftificame^ which is directed to Guilts foule , 
 whereas wee (liouW direct our prayers to his perfon, 
 1 not to his humanitie by it fclf. 
 
 Let it bee obferved by the way, th :t the words of 
 
 ■ the inftitution arc rehcarfhed in the Englifh tervice book, 
 
 aal^mong the reft thefe ords^ This h my bedi*^ to God 
 
 in 
 
*n a coritmuail tenor with the player Begun before. ;uft 
 according to the. order obferved in the Canon of the 
 matte,, when the prieft offer eth his facrifice, which is an 
 horrible abufeof the words of the Inftitutidil j which 
 Chriff uttered to the Communicants,and not unto God/ 
 I dare bee bold toaffirme 3 the facrifice of the matte 
 had never em red in the Churchy if the word of prom i(c 
 had beene uttered at the delivcrie of the elements to the 
 Communicants in an enunciative forme, or demanitra- 
 tiyely,as Chrift did; Thirdly, if in regard of prayer,then 3 ; 
 if Ghriftsiacramentall fpeach be uttered without addi- 
 tion of a prayer^ the Communicants mutt not kneel. ■ 
 Chrifts forme of fpeach then muftbe" thrutt out, that;, 
 prayer and with it kneeling may enter In. Fourthly, _..^ ^ 
 iuppofe the prayer might be fubitituted in the roome 
 of the word of prornife/kneeling fhould not be enjoyned 
 nor urged more precifely at that bit of prayer, then at 
 other prayers* Yen, it is fuperftition to urge kneeling 
 it one prayer more itriSly, then at another* and abfurd 
 m my judgement? to enjoyne it at ail in any. They my 
 as well enjoyne any man to lift up his eyes, to knock on 
 his breaftj- to bow -the head, or crouch, as to kneel : as 
 they doe in thepopifti fetvice, which hath made it the 
 more ridiculous ; for kneeling,lifting up of the hands or 
 eyes, knocking on the breaft, %m naturall expreffions 
 and adumbrations of th s inward motions of the fbule ? 
 and proceed ex aluntidatia iruerniaffetttisyzs faith C^- *^ e fccram, 
 mi'erj and therefore ought not to be extorted by injun- 
 ction s, for that were to command men to play the hypo- 
 €i its, and like comedians, to counter K ite outwatdfignes 
 of iuch inward motions,as perhaps are notin thcm 3 fo ve- 
 hement a* to ftir them up voluntarily to fuchexpreflions. 
 
 Yea, 
 
$5 Offywing 
 
 Yea, fome oft hem may ferve for ejaculations, as the lift- 
 ing up of the eyes, \ o knock on the breaft, and to bow 
 the head, which bowing is finiflied inoncinftant, faith 
 
 #g.6S, .£ : Allundecent andunfcemly gcfture in prayer, ought 
 to bee f orbiddeiij bar no ge-feure ought to bee comman- 
 ded in fpcciall-j ^but left free. Fiftly , that prayer above 
 • mentioned, is but a fhorc ejaculation, and fooner 
 eluded then the Communicant can addrcfle himfelf to 
 his knees . Sixtiy, that prayer orfhort wHh is ended be- 
 fore the Miniftcr offer the' bread to the Communicant , 
 and bid him take u,and yet the Corrimun'cant is enjoined 
 to continue ftiU upon his -knees. Nor is" kneeling enjoi- 
 ned to them by ftatute or their fci vice bcjol^in-rcgardof 
 mentall prayer, for none inch is enjoined, what fuppofe 
 kneeling were enjoined in refpeel of prayer alfo',for if 
 alfo, cm- principallie for reverence of the 5acramcnt, it is 
 fuffieienfc for out nurpofc. for to adore .my other thing 
 but God, or with -God, are both idolatrous. Matter 
 
 P. pag. 334, Paybedie fakhi Conc-rnin-r prayer^ I do freely coifejje^that 
 in via ^uch 04 it is but an etcafion^a idnot the principallex- 
 d eiftfthefouk, whit her it ha mentall or vocally in thefe~ 
 irawrntallb^ji effe. I da neither deeme it the principal! re- 
 ft f rc7 fid 1 'full kneeling, neither have I re a fin to deeme it 
 t he 'principal!', rgff .cl upon which the Church enjoy net h it. 
 
 g»ig, zpp. A nd a iM-ine, Suppofe thefehee no prayer ufed in the time of 
 
 ■ re ceu 'oing^ I think never the worfe cftbegeftu re ofkjteeling. 
 No wonder hee lay fo, for hee laycih down a ground , 
 
 ■ that any of the geftures may be ufed in any part of Gods 
 woriliip , which-, is a bigging of the queftion 3 and yet 
 he-v ran not prove kneeling at the hearing of the word, 
 let bee in- the a& of receaving the facramentall ele- 
 ments, but out of a mifprinted place in Perth aft cmblv, 
 
in the&& of rtefaving. 97 
 
 ?*&• 4-5 • w ^ ere * n 1S P u * ^ r '*fter» 
 
 FarreleilecanourFomialiilspretendHhe rcfpcd: of No pretlnce 
 
 prayer.' 'For We have no acl 'en joyning either any vocall ot TO erin 
 prayer to be uttered by thj minKlcr-or mental! by the 
 Communicant, when he is to receave the elements. 
 Nor doe our Fonnalifts obfervc one forme of words at 
 the deliverie,either for prayer, or 'o.hfrwtfe. 
 
 '-Wherefoeyer the pub'like intent of a Church is to; The intent 
 r kneel for reverence of tin- ficr.uiijGi-, every Coinmiinj- 'j^^" 
 cant following her direction, inn idolater. Ho whe^t interpreted 
 hisprivat intent were divers from die intent of the a&> by the aft. 
 which is urged as the publike iment of the Church, yet 
 heis interpretative <m idolater? and -ifo be'fe construed 
 both before God and mm. Ii any mm receave trie fa- 
 crament upon his knees at Rome, or in any brher Popim 
 Church, wharfd-cver were his priyat intent, yet he muft 
 be interpreted to kneel according to the intent of the 
 Church of Rome* The heart' maf be carried one wzy^ 
 and the outward action an other .way Tor feare, or other 
 refp.ec"ts,but that outward adion muft I e interpreted not 
 accordi ~g to the intention ofthc minde,bnt the intent of 
 the injoyner. If ye fall downebeforcati idol in Spaine, 
 TuppoTe for feare of the iiiquifition,ye -commit idolatrie, 
 and honoureth that idol in the fight of men. 
 
 If it be asked, after what manner the Commu meant Qf-' thc 1T ^, 
 muft be interpreted to adore, I anfwer,T hat.upon better - 
 confiden tion ofthc act dien befee, I thinke ihe-Gom- ^ ora " ri ^ 
 municant may according to the aXt kneel Witha Popi'lh 
 intent, earring both the inward motion o{ h.s fprritj and 
 outward fubmiflion of his body toth? Ocramentupon 
 opinion oftranmbftantiation ? or with the i&rrerjins in- 
 dent upon opinion of confubftantia t id n, an d "t ii • t for 
 
4j$ 0/ knitting 
 
 two cafes, firft,bccaufe the words of the a& make men- 
 tion only of »tlve body and blond of Chrifr, and ofthe 
 blefTed facrament, but not one word ofthe elements of 
 bread and wine. Next, becaufe fbme of our miniftcrs 
 the chief urgers of kneeling are popifli, and have taught 
 in publike in the pulpits of Edinburgh, that wee ought 
 not to contend^ or defeant cuiioufly upon the manner 
 of Chrifts pref ence in the facrament, 2nd that he is pre- 
 fent after an unknown? manner. To this purpofe they 
 cite a faying of ^z/;. .-,i4w. It is current among the l£n- 
 D Ames r glhTiprelats. The b'fli )pof Rochcftcrin his defence of 
 reply pag. 54. kneeling, commended i the (implicitieof the ancients, 
 part. 2, w ^ difputed not whither Clirift were prefcm C n,fub^ 
 Hooker. !.>. inpT tr.infc in the flipper. See Hooker 1 kewife in his 5ft 
 *• 7 ' bookeof ecclefialticallpolicie. And Sutton on the Lords 
 
 fupp. ij in his apr e idix. They will t like more plainly^ 
 whenthey lhall fee their time. Our Do&our coalmen- 
 145. eta h them for this. They »vould h,ive us belecve., rl?a; 
 
 the m inner of the prefenceof Chrifhbody ratufciu- 
 , crament is unknowne, whereas we know very v/cll, Jia: 
 Chrifts body is prefent after a fpiritu 11 manner to \ he 
 foules of the godly rcceaving by faith, ' tit to the fkcf$* 
 ment, or elements only after a f cr..men all manner, 
 thatis, relatively, as things fignifieclarc to (tgxs 3 how- 
 beit faree diftant. That incomprthc; ifibie Or srfc: reli- 
 able manner 3 whereof they talke, is a linking f o!e for 
 Epift.76. adverfariea to the 1 ruth, r s Beza can tell him, 
 
 Our Doclour frqm Chrilts perfonall omniprefence, 
 inferred^ Jfeg? i42»theflefhand[ loud of Chrifr. may be 
 worfliippcd intheficranvn \ becaufc, whocfotverhis 
 perfonis, his humanity is cot >oyned with hisdivinitie. 
 £y this Popim reafon., Chnftsflefli wd bloud'may be 
 
 worfliipped 
 
wormippcdinafcne, inthemoone, thefunne} frirMv 
 other thing eMe. tts argument is borrowed from the 
 Iihcmifts note ifpon HS. i . 8: 'Our dodour rejedteth the 
 \?biquita'ric*5 conceat of CM-ts humanirie^cxtended and 
 dimafed through every place: yet notwithstanding of this 
 perfbnall6mniprc(encc, he hidcth himfelfin the lurking 
 hole of the imperceptible manner of. the facramentall 
 prefenee.H,: acknowledged! a fpirituai prefenceofChriils 
 body in the fxranent. B Rarmine acknjwledgeth as 
 much, for fait! \ hec, Btn b:\bct Chrislus in Eucharijiia mo- 
 dum ex tjkndi torpor um,f!Jj]>ir tiium. I f ye will bear the fo. v&f 
 woi d^ di/j'Jo will Fc'larm ne be co<itent,bccaufe (faith 
 he ) Chrijl u not pref nt after that manner , that bodies have 
 exijlence of their vwn natm*, unleHc the r-ght explica- 
 tion bee added: He* com;n > ndeihtheexprdiionofthe 
 councell of Trent, Vere j editer^fubjlantt aliter fTritelyre i 
 allie fubft^mizUie i as the be /i : and fureft forthcpopiili 
 fence. When our do<5tours will not have us to contend 
 kbout the manner of prefence, whither by confubftanti- 
 ottiortnmlubflantiation, yet this taketh not away Sul. 
 HantiaMy'm generally but leaveth place toTubilmti.illy 
 in an unknown manner. But wee proceed: If any will 
 extend the words of the act to the elements of bread and 
 wine*, and interpret the receaving of ChrTisbodieand 
 bloud, of the fouls inward receaving, then howbeit hce" 
 kneeleth not upon Opinion of the reall prefence ofCl t'A 
 in the facrament , yet h s adoration is terminated;, and rc- 
 fteth (omeway upon thefacramen% or facramentall ele- 
 ment^ other wife hee c nnot bee fiid to k iccl for recei- 
 ving of thefacrament. 
 
 Now, as the papifl s agree n 6t among t hemfelveis ab 6u£ 
 the manner of worshipping their images, fo the Com- 
 
 O 2 municants 
 
zo3 Ofktweltttg\ 
 
 municants may differ in the manner and way of termi- 
 nating that adoration or vw>dhip. Therefore fuppofe he 
 believe not the rcall preface or existence of the body of. 
 Chiift in the breadyyct bee may in his apprehension and 
 imagination unite ih on. as ihe papift doth his image with 
 the prototype, and io adpre the thing with the thing fig - 
 iwficdj as the purple robbc vvkh the Kir?'g is coadorcd or 
 adored p-r aaul:m * or hec.may coniiuerthe %nc,as 
 fubflituce in the rooms of the thing flgnified, howbek 
 abfent, and pcrformeth before it, orabouc it, that adora- 
 tion which hee would heftow upon the thing flgnified > 
 and by it, or in it honoureth the tiring , Signified proper. 
 ly, but the fignc improperly: As when a Kings Aaibaf- , 
 fadpur or Vice-gerent is honoured at fomeloicmnitie 
 with thr honour of his Mailer) but improperly; tonne 
 King is properly honoured. Or as Vafquez will have lina- 
 ges to bee adored, tO witcwith the inward morion of the. 
 minde to tfie thing flgnified thebodieof Ghrift a and the 
 exterior or outward figne of fubmrffion to the iigne , - to 
 bee tranfinitted to the thing flgnified, or confiderin^ the . 
 figucs as things facrcd,and irirclationto God, whom we, 
 are fcrving in the ufe of them. So howbeit the way and 
 manner of terminating the reverence in the Sacrament 
 bee dirferent.,accordiug to the conceat of the Communi- 
 can'ytl'lcome to one ■, n J,to wir,to kneel for reverence of ' 
 the Sacrament . Now to kneel for reverence, is a gefhire 
 of adoration, and foveraigne worfhip, as X. acknow- 
 ledgcth. ' Ic is noshing to ehe devil; whether a man env 
 this or that way. Howbeit JvcOmiiinmicarirs were npi 
 directed to kneel for reverence of the Sacrament , dare 
 any man fay, but they may eaiily fall upon it one of 
 thefe wayes - 
 
 . / ■ > • • " . I*nigh( 
 
t might draw another -fcotfelifcercjfof it is though that 
 the "^ial^uffi^^^^&JiS^J^Hi^ aft 'of Perth 
 to kneel, for reverence of the Sacrament : fcrTecing 
 hec kneeleth in obedience to that ae!:,hee muft bee inter- 
 preted to kneel for that end: otherwifeheemaygbcto 
 Konie^ and take C&rpus Chrifii, oxxi of the popes hand £ re- 
 fcrving a fecret intent to hirnfelf. Thereiore howhek 
 kneeling in the a<5t of receiving might bee lawful J, no * 
 profeO'oiir in our Church can bee excufed,if he kneel- 
 
 But wee proceed, and fettingafidetheacl: of Perth, KneeIi - n 
 weecoTifiderthe ac> or act' on it -felf, kneeling IH the dCt the a& o£re- 
 of .receavincy eating, drinking the fie lament all elements ^ eiVl "B <^ n 
 iinipiie. We will prove i: cm not bee done but fbrreve- p f idolatrie* 
 reaee of the Sac-ram jut, or iacramentall elements ^and " ^, 
 thatbyrwoargunr.rits. '., 
 
 whither by di h en- iioi ethers y or relation of our own Tfte&ftar* 
 mhdcs,toi-n c> wi h reverence., in any religious exer.- S ufeent ° 
 pis Helorea dead or IcnlHeilc creature., can not bee done 
 burfoi-.fomc reverence of that creature. The communi- 
 cant is ti:-d whether by the direction of others r or Ills .-' 
 own icfoluii.D'^aU is one, to kneel with reverence before 
 dead and fen feieflfe creatures,when hee is intfee aft of re- 
 ceiving the facrumentall elements.- Therefore he knee- .. 
 leth for reverence of the iacramentall elements , I fiy 7 
 by dire&io/i of others, or refoiution ofouro:vn minder for we 
 can not kneele to God in prayer., but there are hiany 
 things before us, a houfe, a wall, a tree,&c. bur they are 
 fet before us only by cafuall -pofition or fituation: neither 
 can wee choofe to do otherwife, but wee do ride tie bur 
 felfes . I a dd e with reverence.'for if a per foft h* iuji ng hii n - 
 felfe difeafed at the hearing of the word, nncfe hmffeVfe 
 
 eafed 
 
cafed with khce!irig ? that can art bee called kneeling with 
 reverence. If yee bee tied to kneel with r.'verence,when 
 you are.to do any rel igious cxercifcyfuppone prayer^be- 
 fbrefuch a creature, lupponebutatice ) and is not like- 
 wife tied when you pray before any other creature>your 
 gefture of adoratiori can rrot bee without refpeft to the 
 tree. God himfelf never appointed any creature to bee 
 rn obj eCt to the eyes of man, when hee was to adore him 
 upon his knees, but only directed his people to kneel to- 
 ward a certain place, where he was pit Tent himfelf in an 
 e> baordinarie manner, or bom:d himfelf by prcmifc to 
 hear them from thence . Hee was prefent in the Ark af- 
 ter an extraordinaiicmarfiitr, fitting bctwccnc theChe- 
 rubinsj anfwered by a lively voice out of it to Mofes,and 
 voiichfafed to hear fuch as turned toward the Temple^ 
 when they called upon him. But there is no foch place 
 appointed undci the Gofpc!, farleile any creature before 
 which hee hath dfic&ed us to kneel-. Our adoration is 
 directed to that place, where wee knowthe manhood 
 of Chrift, whereof the Ark and the Temple were types., 
 dcth cxilf. naturally orfubitantially.that is^tothe heavens 
 The facramentali bread is not a place of Gcds extraor- 
 dirarieprefence,nor of the cxift ingofChrifts manhood 
 fubftantijlly,orofpromifeto hear us from thence. Jt/< 
 idol&trie (hkhrcrkjrtfe^o turtle ydifp (ft ordireclthewor- 
 flfip dft/o.cf, "or aky par thereof to any faiticular place or 
 ere :titre without the apto:ntmentofGod,^andmoreJp2cialfy 
 to di>ect cur -adoration to tb: bread , o, the place where the 
 freadii. ThcTheologues and minifters in the Palati- 
 nat in their admonition, touching the bookc of Con- 
 c : jrd/cach us,thatit is idolatrieto worfhip God othcr- 
 V/iR then lie hath commanded : that they are guilty of 
 
 this 
 
in the acJ of nceav'ing « \ 103 
 
 this idolatrie, thatdired the adoration of God to any 
 other place or crciture ? then Cod hath commanded: 
 that for this caufc only tlicle worshipped God aright, 
 who in their gefture turned c heir faces toward the arke, 
 where he was prefer. t after a Angular manner, becaufe 
 God had commanded this ceremoniall adoration, pro- 
 mising to heare fuch as worshipped him after that man- 
 ner. But that under the. new teft anient all ceremoniall 
 adoration by turning us; to any certainc place or thing ? 
 is da,;nncd. 
 
 In the admonition above mentioned, therefore they 
 ccriiemrie them as guiltieof as grofle idolatrie, who 
 adore Chrift in 3 or b.fidej or before the facramentali 
 bread/ s. if he were corporally there, as thofe who fal- 
 ling down before any common bread,a ftocke, or ftone> 
 would fay,they adore Chrift in it. $ha igitur ChriHum 
 ador'ant in ijlo vela f ud iftum,ve! caram ttfopanej tanquum 
 ibi c crporaliter pdftntc m : .tque crafiam ac Deo difplieen- 
 t em idololatnam admit i ii.it ^ at que u qui coram quovispa • 
 ne cammuni autquov't t u ico t aiit qupvis lapid: procidensy 
 ineo Chrijlumfe advrari'- die at. They adde, a* corporal- 
 Ij'prefent^ becauie thefe againft whom they were wri- 
 ting maintained a corporal 1 prefence. Our do&our pg gt r4 ^ 
 fayeth ^Itis&o err our to worjhip Qhr/JIsJIejlj ther: , which 
 mufthee underftood 4* pxefent there y whither in rcfpecl: 
 of hispetfonallomniprefence, or by imaginarie union 
 of die bread and hij bode, 04: that unknown manner of 
 facramentali presence, with which they clonk perhaps a 
 meaning, which as yet they think not expedient to pro» 
 feflfe. Kuchlinm dij>. tbeo'og. fag. 59 ^.JnrlruJi out 
 of Ierem. 3 . 1 1 . and Iohn 4. 2 3 . likewife, that oar adev 
 ration ihouid not bee dire#ed 3 either in bodie or minde % 
 
I ©4 Offsetting 
 
 to the attar, or the ministers hand . TV r . Synecdochen cnim 
 
 toUii circumftanti am omnem cerii loci, adqitem in terris dL 
 
 rigituradcratioT)ci } quod oJltnJii ^SintiiiK'lismanifefle, 
 
 fedinJflYitu & vcritatc. Yec fee then, hawhett wee mq 
 
 not tied to direcft our adoration at a 1 1 time to the place 
 
 where the bread is, as the Jewes were toward the arkc-, 
 
 becaufeit is notalwayes fixed in atercj'ine place, thefe 
 
 divines condemne the like manner, at whatfoever time 
 
 we adore before the bread. 
 
 The unco- ' We uncover our heads, Ciy they, w&eh wee receavc 
 
 yenngof" the ln .. c l^ 1Dcntr;j w hy ma y wee not alfo kneel < I anfwer, 
 
 kneeling * C tfrhVhc uncovering of the head is agefture of reverence 
 
 only, and that ,only arnongfome nations*, but not of 
 
 adoration. The jewes, Turkes, and Mahometans pray 
 
 with their heads cov crcd. The Grecians and Romanes 
 
 of old, hbwbjeit -they walked in pablike with uncovered 
 
 heads, except in rainc,great heat.or motirning ? yct in the 
 
 fervfee of their Cods, they had their heads covered. 
 
 The Europeans this day uncover their heads when they 
 
 are praying. Kneeling is a gefture of adoration among 
 
 all nations, either in civill or religious ufe. 4$g*Mht±* 
 
 faith, Honor at imnu qui adorat, nori autcm adcrat omnis 
 
 qui I onorat j Every ( ne that doth adore, doth honour, but 
 
 - not every one that honoure-th^idoreth. Cor/tr^fenn. ^Ari&n. 
 
 c. 2 3 . I will not kneel to every one, to whom X uncover 
 
 my head civilly. Every onethat flandeth w hh his head 
 
 uncovered in prcfence of the king, is noi adoring, as he 
 
 is who is presenting his petition to the king upon his 
 
 ? knee in their fight. A provincial! fynod holden at Lon- 
 
 -- doa> vmnij 160?. ordained the hcad't© be uncovered, 
 
 when their fervice is read in the Church., y.et I thinke 
 
 •-■ * tfocy would not ha \\c enj oyned kneeling . We he.u e the 
 
 canonical! 
 
mihe4&$fri 
 
 tjanonicill fcripture read with uncovered head s ? Mt ykt 
 we kneel not. The words of Chrift, which he ; uttcrec! 
 at the inftitution, are ftill and often uttered 3 that lame 
 voice fcundeth through all the tables of the world, his 
 actions,- which were divine and holy, are re'kerat. Ih 
 Gratians decree, "T>e conjecr&t. dtft. 1 .cap. 6%> we have a 
 ifupcr ftitious direction of Pope Anafidfiw^ that when the 
 Gofpell is reade in the Church, thofe that arc profent, 
 fhalinot/it, butftand verierabil'her curvi^ bomngrev*- 
 ''rently^ hearken and adore* Wherefore more at the hea- 
 ring of the Go/pell,then the Epiftle, which is alfoEvari- 
 gehcall i Yet you fee,howbeit that landing with bow- 
 ing be more then to have the head uncqvered,it was but 
 veneration. And,whereas he faith, Etfideliter adbrent, 
 the glofle haffc, ' id ejl venereyituri becaufe the word ado- 
 'fingji.% taken there in a large fenfe 5 isyec may fee fundric 
 places above cited,- not for that, which is in a ft rict fenfe 
 called adoration. Adoration \\\ ft ri ct Qnfc is heeling 
 otproftrdtiw. Whereas Mattkeiv.fc. ikh/bap. 8. : . of the 
 leproufe man, That ^ worfiipped Cl>rrft y ox adored Qhritti 
 as tile Latine tranflation hath according to the oiigi- 
 nalJ, dfrtar( \ . 40 . He kneeled dew ne to him^ and Lukf$. 
 , i i. that he fell in his face v Suchlike, where it is laid of 
 ^QVanamtrf!) rvom.injJMatth.i 5.25. That fie worfinp- 
 fed,or adored hhn ; if., adcravit eiini. oSWaflc 7.25. i t is 
 iMJ~\\dxfiefell at his feet. The Creek word ispo* 0] 
 fignifieth to fill downe like a dog or whelp at the fee t 
 or another,as our Lord. Further,our heads are no oth ^r 
 way uncovered in the act of receavings then in the re ft 
 6fthe time of the celebration, when wee are not ncare 
 the elements. .And thirdly, the uncovering,of our \i& 
 is compatible withthevarierieofacTiohs in time of ~ 
 
 Clf 
 
 P lebratio' 
 
lebration, praying, tinging, hearing the words of tfidn- 
 ftitution, and chapters reade, but adoration direded, a$ 
 they pretend to God, can not be without prefentinp.; 
 our petitions* and thanks to God, which rcquireth a fe- 
 vcrall part of the a clion by it felfe. 
 Occafionail l t is objected, that i &w. 1 8* 29. when the people 
 a warrant ,aw t!i c hre bJ! upon thcJacrihcc, to confume ir, the 
 ior ordimrie. wood, the f tones,, the duft; .. and lick nf the water that 
 L.pag.;$8.- was i n r h c trench; they fellon their faces, and cried, The 
 Urdu qod, I anfwev, The people fell on their faces af- 
 ter the rire had conl iinicd the burnt facrifice, the wood, 
 the ft 6nes,-and ricked ip.tl e v^atcr, and not in the meanc 
 time^for it is not likely that they fell downc, rill they 
 haclf^ene what the fire had wrought. Next, what fup- 
 pofe they had fallen downe in the meane time, that the 
 fire was working the work e, wherefore; it was fent. Is it 
 any wonder, that men amazed with the prefence of 
 Lcvir 9 1 i Gods ma J e ^^ * n a rriirade, fall dowhe as aftonifhed, to 
 24.. ' wovfhip God. Such a viliblefjgne of Gods prefence is 
 T jj e r 0li ?' Cl ^ cd tiie gloricor the Lord. Dolour Jac^bn the Ar- 
 leef.° Un e " m int2n hath this rule 10 be obferved, Such > act 'ions & ■ 
 pajg, 11 1, b Ave beetle managed by (]$s Sprit fu^ge^Ied byftcrgettn • 
 Jlincl, or ex trailed by ex t?\irrd/narie and fjesidl occaf&fts^ 
 are then onely latffttll ifi ftp rs , when th y a re begotten by 
 likeoccafions^ orhroifghfirthby li^eim'iidfiorv. In mat- 
 ters of fccular civilitie or moralitic, many things ( faith 
 he) will befecme one nui\ whrcharcurrcoirielyin an- 
 other, and in one, and thef me mans deportment many 
 things are decent and law full, while- they are diawnc 
 from him by fpeciall or rare occsfions, whofe ufuall 
 praclife upon diflike or no oecdions^becommeth accor- 
 dingto the nature of the (ubjecr J ndiculQus 5 or difhoheft. 
 
 That 
 
tnthe aSi ojrec caving. S 07 
 
 %hat in the fervice of G od, and matters fpirihiall, " the 
 -leaft digreflion or declination frompropofed paternes ? . 
 is farre more dangerous . To attempt the like enrerprife 
 unto ^onatbawy upon vvarr.mt of his exemplc, and upon 
 likefpeeches of enemies inviting him to come tirv.vould 
 "bee a fuperftitious tempting of God. Every man may 
 not ufe the like prognostication, thar Abrahams fervant 
 made- ufeof> when he was fenttobefpeak forhisyourg 
 ' matter ifaac a wife. Jdcob cxprefle d his tend er afTetfion 
 to his fonnej^^whom he never looked to fee again s? 
 i>y kiffing his coat, but to have hanged it- abouj his bed 
 or table, that it might reccave fuch 'falutations evening 
 and morning >6r at every meales time, might have coun- 
 tenahced many breaches of fupcrltition. Charles the 
 fife after his f 11; cw ell to thewarres, andfafe arrivall to 
 Spaine, filutiid the fpanifh more in fiich an afFectionat 
 ^and proitrat manner, as his meaheft vaffall could not or- 
 dinary have faluced^' either him or it without juft impu- 
 tation of groffe idolatrie. Thefe are D odour Jackfons 
 examples, which hee bringeth'in for illuftration of his 
 'rule. I f there come into the Church one that belee veth 
 not 3 dr one thaf is'iinlearned, and heareone after another 
 prophefie,and finding hifnfelf convirice«l 3 and the fecrets 
 "of his heart made.rnanifeft, falling do wne on his knees, 
 he will report that God is in you of a truths Cor? n, 1 4 i 
 2 4,2 5 . Yet if hee fell downe .before them ordinarily 
 .were it hot idolatrous £ Thirdly, fuppofe they had fal- 
 len dowhe when the fire was in workings yet it is not 
 'faid, that they fell downe with their eyes poring upon 
 thefire^but upon their faces^and cried,?^ Lord is God^ 
 beCaufe he had mariifefted "by his prefence and power in 
 fecha miracle,that he was the true God, as iChron^. 3 . 
 
3p§" Oftyeeifag t 
 
 whin the children of lfmel jaw\ MtvjJre fire came dor? si^ 
 ,. r and consumed the > fa;rzfit\s } and thai the ^lorteefthe Lord 
 
 ha d filled the houfe, they hewed h . mfeh 'es wit h their fa ces 
 
 to the ground upon the pa vem r n \ and noYjl)ip[>ed and nr.it - 
 
 fed the Lord, faying &c t 
 Salomons Salomon kneelcd ? fry they, before the, altar of the 
 kneeling at Lord, when he prayed at the dedication of the temple. 
 
 tionST F° r it^foid,* K ?"fr%°54- that when he had made an end; 
 temple^ . of praying all his prayer and (-application to the Lord, he 
 arofe from before the altar of the Lord* from kneeling 
 on his knees 5 and ftood, and bleffed the people. I an- 
 fwer, The altar is not fit'downc there as the object, to- 
 ward which he directed his countenance., when he was 
 kneeling, but only asa circumftance of the place where 
 he was, when heepraved at that time -, foi lie had pre- 
 pared a brazen fcaffokl, and fct k in the middeft of the 
 court, over againflthc ^Ihv of the Lord, 2 Chron. 6.13. 
 He kneeled where he had been {landing on theTcafroM, 
 and fpread his hands tow; id the Ik \y\ ens. not toward 
 the altar. Itisfaid^CvW. <s 13. Tft t''lV^feH%wiie 
 upon his knees before all the conurefca' ion < f IfmeLand 
 Ipread forth his hands .tow aids. 1. ,,.;u Neilkrisu 
 laid, That he turned his face to the SI tuft T h ey tunned 
 their face ordinarily to that pan of the 'temple, where 
 the arke was the place of Gods nrf raordi narie prcfenee, 
 Thearke was metonymically called God, 1 Sa'm.q., 7; 
 The Lord, 1 Kin^.9. 2 5 . The Lord of holts, the King of 
 gloric,7y2f/.-24. The face ofthe Lord, Efi. 1 . 1 2 . for it 
 * the tabernacle was made, and the temple. It 1 vprcfented 
 Gods fear, and God delivered his oracles T\ om the met- . 
 cie feat above it. . What likelihood then is t hero i ha-: 
 they kneeled ordinarly in their prayers looking toward 
 
 the 
 
- hthe aSfcfrc c^ livings 109 
 
 theakar, or that they come never before the «litz but 
 kneeled before it; for the altar was but defeated at 
 this time. It was not already dedicated,but iwfieri.. faith 
 D.E. ^AuguHineAib^MSmplicianum ]U,^. [\mhfX>d- Of kneeling. 
 vid prayed before the a rke, g>uia i'ji facratior $ tbm-^'l' * . 
 pien&$ior frtfentia Domini, erat ; beeaufe the prcfence 
 of the Lord there was more iacrcd and more to bee r&- 
 fpc&cd, 1 helikeanfwermaybec given to that place, 
 z5rt'icba6. 6. Wherewith fh all I come before the Lord, and 
 bow wj [elf before the high God. They bowed themfeives • 
 before the high God iitting betweene the Cherubims, 
 nottoward thealrarjthcy bovyed^whenthey had offered, 
 their oblations, not to their oblations. As when they 
 preferred the basket with 'firft fruits^ they firft fet it 
 downe, and after bo\ved themfeives before Jehovah 
 their God, andfo went out, Deut.26.24.. io„ What if 
 they had bovVed, when they, were offering to God cj 
 When wee are. in the act of receaving, eating^dririking;- 
 we are receaving^and not offering, 
 
 They fay-the iacram entail elerne ras are only as objt- The pre- 
 clum a quo jigmpcAtwe , til it is 3 as .an active object mo- jeftumaqua 
 vingthemto worfaip the ihings Signified, or God. Put figm'fi«ative. 
 cafe that were true. So Lid FwandMyHoIcot, andTicm 
 Mirandula? That they adored the prototype orfamplar 
 beforjg the image, which put them in mirfde of the iam- 
 plar, and fpake in as abftrac't a manner, of their vyoimip? 
 as the Form all ft doth, when hee preteh'detn the purer! 
 intent he can intlfi manner of bis adoration. And yet 
 were they never ranked among the Iconomachi, but by 
 the, Papift s counted good Catholiks. Itistrue,5c//i?v 
 mine and Smrez are not content with this adoration, 
 which they call improper ; adora&on, when any perfon 
 
 
 m thin 
 
or thing is honoured it) place of another, as when the 
 ambaffadour is honoured with the honour ducrand pro- 
 per te-the king, but for the king, or, as when all the cere- 
 monies arecelcbrat about a frame in fteed of the true 
 fu ■ Ap- • corps. Hell irmin • granteth notwithstanding th^Coram 
 ^msxzp. 19. iUafv^lintU'a^ ant per ilium uderatur exemplar, that after 
 2d. 21. tfreir manner of worm p the famplar is adored before 
 Decultu theimage,pr jri tlu- ini tge-or by the image. Vazquez pro- 
 KoKfo?^" Ve *!k f hatth&froctota-s made .the image'^>%w^ 
 ' "' qupdjhc very object paillve ofadoration, and that both 
 the famplar and the image were o.dored Jimitl cu m irria- 
 gimhm exemplar id proxtml & ut quod adorari. Vo r they 
 ufed the fime refpect to the images, that other Catho- 
 liks ufed 3 they uncovered their head to them, they bow- 
 ed toward them, kneeled before them,andkifTcd them. 
 Ahdthis hedefendeth to be.theright manner, when the 
 image and the famplar are addred with one adoration, 
 the inward motion and fubmiffion of the minde, being 
 carried to the famplar, and the outward figne oiTubmif- 
 -fiontothe image, being tranfmitted by the fpirir, or in 
 JDe adorat. though: and deftrc,t6 the famplar. That all rh : Catho- 
 
 num!°Qo ^s a § rce m ^is, mat tnekin ^ e be & Skid upon the 
 Cum. 132. image, and the body be bowed before it, tha: the aflfe- 
 ] $4-&difp. clion being inrlammcd with the rcmembrar.ee of the 
 pip. jopf^ famplar,be carried to it with inward reverence, Virtute 
 warn. 7, cujris externum ofculum in ipfiiyietiam veluti figttta/ru* 
 tranfyuttat ; hi vefiue or power whereof it tranfmitteth 
 tl'coutwarl kijp, a* anarrow,' to the famplar it felfe. So 
 kneeling before the image, proflration, or any other 
 flgne orTabmifiion is to be tt anfmitted by the image to 
 a4«rat. the fain plat after the fame manner. JW, faith :he, in trie 
 
 Blips ioj5. •- ± , r j l rJ- \- ru ■ ^ 
 
 frnztbt tiaic or tIl: 7- tynod, Rere were forae enemies to 
 
 integer, 
 
ih tk #0 ofriieMfi§ Iff % 
 
 images^, who were content, .that images were brotfghc 
 into the Church-,not only for decorement^ fed et jam ad 
 mcitandam fdelibm m'emoridm exefh]>laru$ ut coray eh 
 ipfumfolum venerentur y iUis tamen nullum fignum honoris 
 aut fubmiffwriu ? nequtefculd^ nee indinitioxe corporis^ nee 
 alio modo exhiberent y idenim idolo'atriam ejfi ' at a bant y 
 Jut alfo toftirre up the remembrance of th efamplar, to the 
 faithfully that before them they mlvht reverence on'y the 
 famplari hut exhibiit noftgnt of hm our orfubmijjion, ei- 
 ther by kiffe or bowing of ehe body, or any other way, 
 for they faid that was idolatric. J$htdre nee ojeuLibaxtnr 
 imagines } heque if >fis corpus inclinabant y nee thurifica xsnt^ 
 fed recli coram eiSy in /newdri 'dm exemplar 'is exictai, in 
 ipfum mente folafrebantur. ^nd therefore (Cakhhe) they 
 mithcrkijfed images, nor bowed their body to them ^ nor of- 
 fered inccnfejbutf landing upright before themybeingflirrel 
 up id the. remembrance ofthefamplar^ they were carried on- 
 ly in their windeto it. I n another place he faith , Icono- Difp." to& 
 mac hi ^ qui adfolam record.itionem imaginibm Hiumur* num « I2 $« 
 ante Mas genua non fleclunty nee fe profternuhty fie emrn ip * 
 fa* not a extcriori adorarent, fed er'ecli abfque ttllo geflit 
 corporis qui reverenti imjudtcety coram imagine,, exembla* 
 ru recordantur & ipfum jfirittt fblkm adorant. Th it is 3 
 7 he adversaries to imagesywho ufe ima res only toftii them 
 in remembrance of the faanplar, they neither kneef nor pro - 
 'flrat themfelves before them , ffr fo they jlould aiore th :\m 
 ■with the outward note or ftgne^ bufjiandiug uprigl t without. 
 anygesJure of the body before tbeiware, which miglt be a 
 fheiv of reverence^ the) remtMberthcfawphr, and adore it 
 itfftirii only Butthefe Do&ours above mentio:icd 3 hoy/* 
 beit their' irnv id reverence was- dire&ed to the fam- 
 1 i^h K e t l 'he outward figile of fabmiifion was firft di* 
 
 recced 
 
ieCted to the image. Ye fee theh 5 that taking the image-; 
 o\\\yi\s6bjeffumaqHofigmfica:$v} : as inftruments a«i 
 meanes to ftirre up their remembrance^ tbcie mangrels 
 who were called Semipnbi^ would not kneel before 
 them : for then, faith Vazquez^ rhef fhould have adored 
 tnem, whichheinhis Popim judgement, thinkeththey 
 mould have dori: ; but thejfe Dolours did To. So if the 
 elements be ufed only as o'kjeftum a quo fignific^tiv^ to 
 ftirre up their remembrance., why kneel they before 
 them. Nay, why are not the elements lifted up, as 
 among the Papifts, after they have {aid, Thu u my fody y 
 (Tor,fay they,it is made then a facramentj that the peo- 
 ple being ftirred up at the elevation with the fight 'of* 
 the floury ing object, may kneel in whatfoevcrpart of* 
 the Church they be* And howfoever the Doctour fee- 
 (xiQth to dif illow the elevation,^*, i ip. 1 20. 1 2 1. Yet 
 lie fiith,we m.vy kneel before the elements,having them 
 in our light., or object to our fenfes 5 as ordinarie meanes, 
 figncs> ind memorial,to ftirre us up to worfhip God and 
 *©ur Saviour,/^*. 88.92. what fault were thefe then to 
 lift them up to be feenc. Seeing t hen they kneel before 
 fuch a fign : tying object, and are tycd to kneel, the figni- 
 fication of the object doth not help, bur rather bewray - 
 eth, that they give that refpeft unto it, as by it to tranf- 
 iriit the outward figne of worfhip mediatly to the 
 thing fig nified, or to God, which L. confeffeth to bee 
 idolatrie, bypocrifie, and a mixc u re of worfhip : and 
 yet this is at the leaft their worihip. For if they ufed 
 them oncly as active objects-, to ftirre them lip, they 
 wOuidnotkneeibeforethcminthe meane time, more 
 then when they arc ftirred up by tht word, (or works of 
 God 3 by a toad,an alienor a flee. And therefore it is not 
 
 tothd 
 
m iw ttoroj rcceaving* 1 1 3 
 
 to the putpofe, that fie fo often harpeth upon the ufe of . 
 
 ftirring and moving; T). 5, faith plainly, That ob)e8um^£ ^ 
 
 a quojignzficdtive } is medium per qudd$ a means by which, DJi.of 
 
 and that by the facramenr, they tender adoration to kneeling 
 
 God. Dolour Mortotin faith, Theadoration is relative ^" 
 
 from the figne to Chrift. If -the fiom the figrie^ fji wu& 
 
 firft Ke carried toti?eJigrie^ as a. meane of convey ante unto ^ ep j v 2> 
 
 Cfojftjdmh Doc^our Amesin b's reply. part. pag. 6y 
 
 ButD.£.inhisiblutions- fiklu mereisagreatdiffe- Nodiffe- 
 . 1-1 1 • l ♦ j? rencebc- 
 
 rence between images,which are the inventions o r men, ^g^e 
 and the workesof Godandthcficraments. But/ay we, images and 
 in the c«fe of adoration there is no difference. If the ^h^cS"?^ 
 hiftoricall ufe of images be lawfull, as fome now main- bf adoration, 
 taine, quid QbftaPpr<efentia imagine, faith Vazquez? what 
 doth hinder you at the fight of a crucifix to fall downe 
 before ir,and worfhip Chrift. And if the ufe of images 
 to this end be forbidden, fo are alfb the creatures. Wee 
 eftecme more indeed of the workes oFGod, then oftlie 
 workmanfhipof man. Wee owe reverence at the hea- 
 ring ofthc word, decent and comely ufage in the parti- 
 cipation or the facrament, which we owe not to images, 
 howbeit this reverent life be not properly a fpece of ado- £ pa(T ^ 
 ration. Gods word and workes are drdained By God 
 for our inft ruction, and fo are not images. But God 
 never ordained them to this end, that in them, by them, 
 or before them,we mould adore him, or any other thing 
 wee are put in remembrance of by them. They are nor 
 commanded to be ufed, either in or out of the time of 
 divine feryicc, inmodo & ftatu accomodato ai adoratio- 
 nem. Wee may ,and do ufe the wordand facraments for 
 meanes, occasions , fnftruments to ftirre us up to wor- 
 fhip God? but it fblloweth not that wee mould or may 
 
 Q worfhip 
 
a ?4 vj t$eemg 
 
 vvorlhip God by kneeling before them. The generall 
 Councell holden at Conitantinople, annoj^o. incon- 
 demningimages,fpeaking by the way of this iacrament, 
 hath thefe words, Ecce igitur vivifica/ttu iUius corf oris 
 imagivemtotAm, panvftilicet fubflantiam^ qHammanda. 
 vlt apponi, nefcihcitlmrnana ejfgie figuraiAj idoloiitria 
 intro duceretur; Behold therefore the whole or only image 
 of that quick/iing body .the fubttaac e of bread ^ which he corn, 
 mandedto be jet before tbemjeaft if 'it had a a humane Jhape, 
 idolatyie might have heme brought in~,. 1 he brazen ier~ 
 pent was fet up upon a poie> that thefe who were (tinged 
 vyith the firie ferpents, looking upon it, might be cured. 
 Yetjfaith Vazquez^ God comm aided them to lookc up- 
 on it, ftaiiding uprighi; without any adoration or figne 
 of fubmiilion. Phc people cf God had their facia- 
 ments, yet they kneeled not before them 3 nor yet heard 
 they the word either read or exponed kneeling. When 
 they heard the law of the paiTeover, they bowed not 
 their hcad^ howbeit it might bee riniflicd in an in(tanr 3 
 faith £. and farrcleile kneeled, but after they had heard. 
 Gods workes arc the booke of nature to teach us many 
 things concerning God^ But wee inuft not therefore 
 fill downe before the funne or moone, every green tree* 
 anaffe, a toad, when they worke, at the fight of them, 
 u^on our mindes^ and move us to confidcr Gods good- 
 neijfcjwifedome, power, Por then wee fhould fall into 
 the horrible errcur of Vazqaez 7 who doubted not to 
 averre, that not onely an image,; or any holy thing may 
 be worshipped inthefime adoration with God, but alio 
 any thing in the world/he furmc ? the moone^he ftarrcs, 
 9dnt p \ti a rt° c ^ a ftOHcr, a (haw. Doctour Lindfy in his foluti- 
 ons^to fhunne this abfurditie 3 £uth ; To b$w down? when we 
 
 have 
 
in the dmi&frheJh*?. p \.\ * 
 
 have fcene the workes ofGud, wkenwei-A e •hcrivd, "ihc'^ordi 
 and when rre receave thefxcrament-, to ador. hm, ritcn \y 
 his workesstheword^md Jacramehts, we are taught to jdjr'$ 
 is neither to bow downs to An idol, nor to worjhip Gcd Jn An 
 idol. He durft not hyJWben we fee the worlds ofgodywheri 
 wee heare the wordofGod^ as he mould have done, if he 
 would have (howenthe difference betwixt the word of 
 Gdd,the workes of God, and images . Nor yet doth he 
 fay. When rve have rece&vedthe fkctamenh as he /aid of 
 ttie other t wo, When we have feene the workes of God. , whet 
 Wee have heard the word e-fG&d. But now hee affirmeth 
 boldly, that we may bow our knees to God before his 
 creatures, if wee ufe them oneiy asmeanes and inftrti- 
 ments to ftine us up to worfhip God^ fag. 94. That 
 this errour grounded upon the fignificant obje<% may 
 be the better perceaved, confider, that the booke of na- 
 ture is like the booke of grace. If I were reading and 
 meditating upon a pafTage of fcripture, I am then cons- 
 idering what is read. When I have ended that worke, if 
 I finde my felfemoved to prayj, or give thankes , I pore 
 not ftiil with the eye* o£ my body, and niy minde upon 
 the booke^ but turne my felfe to a wall, 6r, a chaii c, or a 
 bed, or any other thing cafiially placed before me, yea 
 perhaps before the booke it felfe,but cafuaihs as before 
 any other things I am not then gathering leailons or in- 
 ftru&ionsj for thatexercifeis ended. So when I am be- 
 holding a tree) an affe, or toad, and considering in rhem 
 thegoodneile, power* and wifedonie of God, I am rea- 
 ding upon the booke of nature; I am contemplating and 
 gathering profitable iriftrudions". I cannot ftill be con- 
 templating, and in the meane time adore kneeling If! 
 prayer, or praife 3 for that Were a corifution of holy 
 
 Qji exercifes, 
 
06 Of kneeling 
 
 exerdfes. Nor yet after my contemplation* and pre- 
 paratorie workc for worfhip is endec^ muft I tie orfet 
 my felfe before that aiTejtQadvor tree to kneel 5 for then 
 I mould kneel for a greater vefpeft to that creature^ then 
 to any other befide for the ui nc 3 before which I might 
 have kneeled cafually without ad peel. And fo the mo- 
 vihg objeel: fhall participat of x.h: external! adoration., 
 mykneelingbeingconvoyedbyittoGodj to whom it 
 is directed by my fpirlt or aftc&iony as Vazquez hath de- 
 fcrived the manner of adoration by images. The man- 
 ner is not different. If the obd opinion of fome Heath- 
 nike philofophers were their tenent^lnt the world was 
 animated by God 3 as our bodies are by our foulesj then 
 they might with fome probabilicie conclude. Jupiter eft 
 quocicunque vides x <LAUthat thoufeejl is great Jupiter, and 
 infer this worfhip before every creature. But Chriftian 
 religion will not admit fuch grofTe opinions, 
 jvkdiat civiM They %, men bow before the chaire of cftate, or ihe 
 worup no pfjnces feale, which are de.-id and fcnilefle creatures. I 
 
 good war- x r • n n.- 1 j- 1 ^ 
 
 w . ani wer, civill worfhip is conveyed mediatly to the per- 
 
 fon of the prince, by bowing before fuch fenflcfle crea- 
 tures, becaufe men thinke it expedient to uphold the in- 
 firmitie of princely majeftie by fuch meanes. But God 
 needeth no mediat worfhip to' uphold his majeiHe^ nor 
 will have none. Againe, the ceremonies of Kings ani 
 Emperours courts are no rules for religions worfhip. 
 
 Be dvmu for, as Juruffixe. faith-, dfaulta dt atltu divino ufurpaki 
 Dei lib. 1 C / /-> 7 , ' , ■' r 1 /■ 
 
 ca".4. junt> qud bo north us aejeruntur humams^ jive humi !/ ta tt nt- 
 
 miajive adulation: pejlifcra . That great bum 1 lit ie or pe ■ 
 Jlifirowjlatterie) maybe the original/ ofmaaj honours gl- 
 - ven to princes^ borrowed pom the formes itfed in Gods wor- 
 Jhij>. Na^iamen fa.uh; The Roman Eupeioun were ho- 
 noured 
 
fathta&tifrtlUvmgi iff 
 
 noiired with publile images. Their crownes) anddia- 
 demes 3 and purple robes^many lawesj nibuts^ind mul- 
 titude of fubj cuts were not fuificicnt to make 6 re their 
 empirc^but they behoved tobcadored 5 notonly in their 
 ovvne pctfon^butalfo in colours,and other works made 
 with mens hands, t hit they might feemc the more vene- 
 rable. That is as Chapter interpretcth, thefe images Chamiar^ 
 pro.ee* dec twiuexp'e-ili fftit Im^ermoyum^p'omthein- num ^ 
 fattabk ambition of Emperours. The ftatues of fome 
 Kings have h .id divine honours conferred on them. De- 
 vour abbots in his defence of Perfynfe . 1; iith;, It jhculd 
 feeme flying' •> that formalities cbfervedto princes in their 
 tourlsfor majeslie and roya deflate, fhould be made pater ties 
 fffre igiom devotion to he fraciifed in the (fhurch. 
 
 Francis M'hit m his reply to f i jher kath,Civill and rcli- P a 2- 22 ° 
 giom trorjlip are of divers beginnings and formes , ar d eve- 
 ry fi ing thiit isspoffibte,/an full and commendable in the one* 
 ii not Jb in the other. Ti km e is civill c rdinance for the 
 onc,but there wanteth divine ordinance for the other. 
 
 But ye will fay 5 The people of God woruYpred God God? extra- 
 bythearkc. Ianfwcr, They worshipped God not by^^ 
 the arke,- but in the arke; For God was prefect in the the arke. 
 arke after an extraordinarie manner. </od waslikewife 
 in the temple .after a peculiar manner hearing their, 
 prayers. Immo hie efln odm quo Dew elf in temflo f?cu- De culm 
 li ar'tter^nimiriim- quiaiji ell per exwditwiem, faith Bel- ^ an6t - 1 -?- c -4- 
 larmi.-.e^ which was true cf Salomons temple,, but not 
 rightly applied to ours. God is not in the fa cram entail 
 elements after fuch an extraordinarie manner,, nor yet 
 thebOdyofGhrifh NaythebodyofChn.fi: h not fpi- 
 ritually in the facrament, to ufe the Dotloui ;s phrafe, 
 t*g'95* if by facrament be meant the fan amem II •:. Ih- 
 -b mefr:?* 
 
fU Of heeling 
 
 merit* ^ ajs commonly it is taken, fdt to the meaning mail 
 be popifh as I havcdeclared "before. But there is a fpi- 
 rituall prefence of Chrifts bodjrj not without, but with- 
 in the heans of the faithfull. This prefence of God by 
 hisfpirit, or fpirituall prefence of Chrifts body in the 
 hearts ofthefoidimll, is not extraordinary e,~ but ordina- 
 te, and common to all the godly, not expo fed to the 
 fcnfe^but inward and invifiblc. 
 
 Howbeit in words they deny a relative wormip of 
 Chriftby theiignts, to gull the ferjplc, yet wee mail 
 look to their carriage before the &fits^nd their ground 
 taken from the moving and ftirring object, Ye • , 1 ome- 
 time words efcape plaine enough. The Lather ans ivcr- 
 f1)ip Chrifl in thefacrament as iveefl)ontddt>. Their errcur is 
 only inthe m. .inner ofp >re fence ,(aithour p vflo.irj/vij. 141. 
 No err our to vrorjhip C hrijl >j¥efi and hfo id the re y m r effect 
 of the perfinali prefence of Chrisls bod)\ par. 142. There 
 then either realhy^oi by imagination's thePapift unitcth 
 the image and the famphir,or aithei r^as when an emptic 
 coffin is carried at funerals, and all the folemnitics ob- 
 served,- a s i f the corps were prefent . Let him take his 
 choice, A nd f4$. 144. If ye except out oft he number of re- 
 formed CLa; dr.^d/ that tHnkf fhat QhriRti prefent in the 
 facra/;/e> t -and in the facrameti to he 'adored, I fear je dram 
 the nitinler of the ye for wed Churches 1 a very fmall account, 
 whomje call the purer fort) fuch oa }irrtans, Anahapt'tjls, 
 andtheir followers . H c ab I tai n eth from cleare fpecches , 
 that he may lurke under the word Sacrament, and for- 
 beareth the exftref Hon of our divines for the manner of 
 Chrifts prefence. D.d^lo/trt^ag. 291 .faitiyhar h\ the 
 f elativc reverence, which is ufed in their Church, rela- 
 tion being made from the iigne to Chrift the thing Signi- 
 fied, 
 
in tk.e0 cfrtceavfig. %ij 
 
 rled, the facrnment is &fyffum & quo fgn^utivl. And 
 what is that bur reverence relative by the'iigne to Chriftf 
 And what hindereth adoration to be carried by a Signi- 
 ficant objeC\irtore tjten by a reprefentative ? The ngnes 
 in the facramentj notwithstanding of the want of hu» 
 mane fhape, reprefent Chrift to us. 
 
 Yee may aske^What ifyce keep nota conftantcourfe,. 
 but fometimes fit/ometime ft and, and fometime kneel? 
 I.anfwcr, Put cafe, yee kneel fornetirae.for feare like a 
 temporizer, or of "your owne accord, ye take liberty in-, 
 deed to iit 3 ftand, or kneel^ but when and how oft yee 
 kneel, yee adore, and tie your ielf to adore at thefe times 
 befor e fuch an object,after the fame manner, and for the 
 fame rdpects^ and confiderations, which are obferved 
 by thofe who keep a conltant courfe. For it is not here 
 as in prayer. Wee may pray without extcrnall adora- 
 tion, or with it> as in the petition of the mother o&Zebe- 
 dees c[\\\dvx\i 5 zManh .20. (lie came to Chriir 5 &dorM$& 
 petens^ woriliipping him, and petitioning. And 2 Sam, 
 1 4. 4. the woman ofTekoa fell on her face to the ground, 
 and did obeifance, when fhee petitioned the King . For 
 every gefture in praying to God, is no more a gefture 
 ofadoration,thenin petitioning men. Now when yee 
 adore in prayer, your adoration is directed immediatly 
 to <?od,ha ving no object before you 5 but fuch as ftandeth 
 cafualiy before you, from whichyou mayturne your 
 Mfc in the very act of praying, to whichyou have no 
 more reipecl then, to other objects round about you c> 
 But here you are tied to kneel before fuch an object, an 
 object fignificant, and for tint refpect doth kneel, that 
 that iigne of outward worfhip may bee cdnvored ro 
 Chfiftsflelhandbloudilgnified by that object. 
 
* : - . ■.. , lie Of kheelfng 
 
 argument. Wc have in the former argument coiffidered the fa- 
 cramentall elements, as an object prefented before us- in- 
 then and of the mihiftef without any further ufc Wee 
 ■: re no .v to consider theiii in the ufcwvhen wee take, ear., 
 and cr;ikc\ ar.d our next argument mall bee this. To 
 -4,0 ip i our knees, when wee are performing an out- 
 \v i}i J ; : :iQt? which is not directed to Gbd immediacy, 
 and in that action are occupied about anextcrnall object 
 is idol imc, urtlefi'e that whereabout the action is em- 
 ployed be worthy of divine honour. Our taking., eating, 
 drirking the breacfand wine at the Lords fupper ? is not 
 an action 'directed to God immediatly, as prayer and 
 > .. t!:..:-' ivi' ; <; is nor is it an outward fignc of adoration* 
 
 &&&3?ri. vs k ' ulj i. y '. Su f u V io &■ collatip facramentorum, eft 
 
 aunt 45; ' '''cult:/} ffj&iayfifa 'cr,i < nw ea 'dignitrd^antiir^nuiUus thmm 
 Yci js$, ad or at 10 ,■ Tie 7 ecea vmg an J. ?i vin { of the facra : 
 merits is a l(f?. de qf/acredn vrjbt'p; but it it not tb: adoratiod 
 tf any things faith Vazquez* And vet our D./Ctcur, to 
 whom what isabfurd, laitn, that :!k Qq anient is an ad 
 of reall adoration*^. 133. 
 
 They allcdge commonly, that \\ c t&Ay Kneel Before 
 our meat fet on th _ J table 5 when wee are to bfeffe it. But 
 "they do not profecute it to tie poin^ becaufe they fee, it 
 will not frame for their purpofe : 1 irfr, we are to confr- 
 der thetime'oftheblcfling: The meat is to bee consi- 
 dered not only as an object active, putting us inminde 
 of a benefite,but alio as paffive, not of adotation,butof 
 !)i ?fteng and fanctification for our ufe^ for the meat is not 
 §t upon the tabk' itieerjy to be gazed upon, but to bee 
 tjeffedand f-nc-'iri jdforourule= Next,wearenot,nor 
 can n >r be tied i c ble'lc kneeling. Yea, wee read not in 
 feripture; that* any licfled the meat upon the tabl 
 
 kneclinge 
 I 
 
in the act of meaning* tit 
 
 kneeling. Chrift himfelf blefled fitting. Sdotitoti knee- 
 led, i KingiS. 54. when he prayed, and fpake to God : 
 but when he was to bleifc the people, it is faid* he rofe 
 and itood up. It is a n incongruous thing among the Pa. 
 pifts to adore a thing, which is riot higher then their 
 j*olles, when they adore it* becaufe they can not be faid 
 to humble \ hemlelves to that which is lower then thcrti- 
 felves, fay D. P. and T. It were incongruous like wife, .'jj.n m „£fo 
 and inexpedient to fet the meat as high as ourpollcs or p.pag^?/. 
 above 5 and adore before it kneeling,and looking up td iri 
 BocheUu* dtexh. a canon forbidding theprieft to lift up De cret ; pag, 
 the bread to be fcene before the words ofednfecration 
 be utteredjieaft the people adore and commit idolatfie. 
 Thirdly, when we kneel* we are nbt bound to* gaze upon 
 the meat,but may turne ouffefves to a chare, a wall, of 
 a forme, or any other thing fet before us cafually . Yea^ 
 when we fit at table, we are not bound at the bleffing to* 
 gaze upon the meat ? but may, and do ordinarily li ft up 
 our hands and our eyesito the heavens^ as Chrift lifted 
 up hiseyes. But if they would Come to the purpofe, 
 and make a jtfftcompar.fon^ they flioiiH confiderncxt, 
 that after the meat is biefled, it were fcmge to fee every 
 one who is present fit downe upon his knees* with his- 
 countenance fixed upon the bread in the hand of thema- 
 fter of the family or feaft. And after this fort we have 
 confidered already in the former argument,tne elements' 
 hold en in the hands of the minifteiv But ribvv we arc tfr 
 confiderthirdl)Vthea<5toftaking, eating', drinking, pur 
 meate and drinke. Wee' may not take, eaty and dfihke 
 ourordinarie meat and drinke upon our knees. Nature 
 and cuftome teacheth us, it were rather a mocking of 
 God, then a reverent adoration of him. You will fay 5 
 
 R there 
 
rum. 
 
 ill 0/ \ii$:ftng 
 
 there is a difference : The facramentall elcttients are he- 
 fy bread and wine, the other common- and ordinaric. 
 There ye betray your felF,y. kneel then in taking and ea- 
 ting the facramentall bread, becaufe it is holy. Now to 
 kneel in refpect of the holinelfe of bread and wirte,is ido- 
 lame. And the true caufc of your religious refr*c& and 
 bowing before it ? is the holinefle of it. We are too prone 
 to conceat too highly of things fet apart to hofy ufes, as 
 if they were ofgrcatcr worth then our felves, for whofe 
 ufc they were inn 1 ituted* Next, fuppofe there be a differ 
 rencc, yet our o^iinarie bread is fknetified by the word 
 of God and prayc?, to our ufe. Therefore it is but a 
 mocking of God, ttiilefTethat which you .eat and drinkc 
 Lib.3.deiia-^ e vvdrthie or d.vine honour. Thinkejl thou iinym.uijb 
 tura JDe<>- rttjed a* io beleevejhtt that which he eateth h hit God, faith 
 dcero. Yet the Papift is thus mad. i. Aver roes CCA, My 
 foule (half hold with the plrilofbphers^ fince the Chrijlia:ts 
 TPOrfl)ipthatwhichtheyeat. And this doourkneelers. Yet 
 t l ic Papittthinketh hee taketh and eateththe body of 
 ChriiT,which by reafo'n of the concomitance ofthe^od- 
 head, hec adofctli. The Lutheran thirfeh bo;h the • 
 bread and the body ale preT n> : yet th ey are do : i fonant 
 to their erroneous grounds of cll*re;i8 pivferiee^and un- 
 Ieffe Chrifts body were there really ;md fu il.ani illy; 
 they would not take, eat, and drinke^idormg u port the. ir 
 knees. Neither would any reafo.ub'e man "fees Co ' ab- 
 furd,as to take>eat ; drinke, adoiing^mlefie he Sckvved, 
 thathewere eating, were worthie oC divine hom ur. It 
 isotherwife foabftirdto kneel before Cod alter that 
 manner. It were abfurd to kneel bef orean earthly king, 
 left eating and drinking. But it may bee our kneelcrs 
 bee groffc enough m their opinion of the reall pretence. 
 
 Snarez 
 
^otefaittij That as r'call prcfence piove-^u4onitioii4 ^Jfjff 
 
 /-•i • i ' 1 1 r $3. ' ' parr,, sqiu.j, 
 
 pr/>/, fo adoration proved} real! preiQnce ajtmrnori. r p#z8a 
 Bellarmine likewife proved* adoration by feall pretence, Bellar.de.cu, 
 andrcall prefcnce by adoration. xAlgcrim writing in $^*® 
 jheeleventhcenturie,thati6betweenea iooo.atil moo. Alger.defar 
 yeare, condemned* it as a vaine and fenflcflTe fincieto cram. altar; 
 beftow (o much reverence upon the facrament, unlefle lz ' c ^' 
 thrifts body bee pretent there. Warnovw a Lutheran, Ja™V% 
 TrSermittendo banc veperationem Chri&iextemam- 3 ge- r 2 c^ • 
 nufi. xionem \'cilicet y communi c antes pr^fentLi m Cbriftifi- 
 enndum corpus negare^ &fe Cat: inUns jungert^,* That is, 
 By pretermitting this veneration, to wit, kneeling,the com - 
 municants jhould fame 10 deny Qhritts-bodiU prefince> 
 and to joy ne themfelves to the Ca-vmaris. Tiny thinke, 
 kneelers, whobeleevenotth- r.all prefcncc, worfhip a 
 
 piece of bread. 
 
 They fay, Wc may pray mentally in the a& of recea- The pre- 
 ying,' therefore we may kneel or ado re in the aft ©E Sfc-^j*^ 
 ceaving. I anfwer firft,Wee may not pray when we are prayer, 
 bound to another exercife. In the act ©f receiving, ea- 
 ting,drinking 3 we mould attend upon tie audible words, 
 the vifible fignes and rites,meditat upon the analogic be~ 
 tweene the outward fignes and rite?, and the things 
 Signified, take, eat, drinke mentally, 'and fpiritually by 
 faith. And fo meditation upon the anatogie, is not the 
 onelyworkeof thefoml, as I.fuppofetnus to imagine, pag. 102. 
 <2urdefires are not prayers, as L ."drcameth. Prayer is ^ ^ 
 toorethen defire. It is a m.mifefting of our defires to 
 God . ^Dcfidcrium nondum dicitur -oratfo, qtipM u ? 'pcre 
 intelleftm loqttentu mm De* exprimatur, faith "Z'azqu^z. Vazquez in 
 
 . .£ r 1 • t r 1 iv ' • -^.tom. r. diip, 
 
 This exercife oftheminde, correipondent to the out- g^^ ir | 
 ward exercife of tbe members anji fenfes of the body 
 
 R 2 outwardly, 
 
1*4 fhMttflg 
 
 outwardIy,cannot confift vvith oratio continual inHru- 
 &a,[ei prayer. The foul may fend forth to the heavens 
 fhort ejaculations like darts. Prayer intcrmixttb it ftlfe 
 with ever) ordinance tihitfomeverfiithP. Hemuft meane 
 ejacuJatorie praycr,for otherwife he confelfeth, that one 
 ordinance is to be diftinguifhed from another. But the fe 
 ejaculations may be incident toalloura&ions, evenci- 
 vill, let be religious* when wee are eating and drinking 
 our ordinaric meat and drinkejrjnfitorU> or ipculatdtU 
 orattoncs, as they call them, and therefore cannot be at* 
 tended vvith kneeling. In fudden ejaculations no other 
 gefturcis required, then rhac wherein the inb.ieri of 
 Gods fpirit mail finde us, faith M:.iter r D<n>//i\ Next, 
 fuppofe yee might pray a fet prayer mentally, yety^e 
 fhould not kneel inpublikc at your fet mentall prayer, 
 when the congregation is at another exerdfc, nay, nor 
 _ make any fhow by any other figne or gc •fturc,that ye are 
 praying. If it be mentall, it is in fecret before the Lord, 
 and the fignes of it before men mould bee concealed. 
 Thirdly,it followech,nor.fuppofeye may pray,thatyee 
 muff pray kneeling : bccaiife the one may fomctime be 
 without the other. The Jewes prayed (landing r.s well 
 as kneeling, and . hcreforc, &hhDri{JFffi, of old prayets 
 were tailed ft M/on* of ftandings. And Rabbi Jud.i had a 
 ^xy'm^SineJHttioni hw nonfubjiftcret mundits ; The world 
 Cannot JlibfiftpfitboHtJiatiom or ftandings, that is, pray- 
 ers* If yee will nor 3 or may not pray but kneeling with 
 reverence, when yee come before fuch a creature, it can- 
 not be imagined to be done without rcipect to that crea- 
 ture* The likeanfwers may Le riiade to mentall thankf- 
 giving* Ejaculations of thankes may agree with the pro- 
 per exeiciie of thefouk in the time of receaving, c;rring 3 
 
 tirinking> 
 
in the a8 ef re reaving* > ix% 
 
 drinking>as it may alf© withthe ordinarie feeding>or any 
 worldly bufinefle y but not a fee thanksgiving, ^whi#h 
 ihould rccy-ire the attention of all the powers of the 
 "fbulc, as id c-n^ot bee done without diverting the foule 
 from the ex Ft-ife proper for that time. Next* the fignes 
 ou-vvard f$foald be concealed,4f it be but mental 1. Third- 
 ly^ what if ye muft kneely and noethergefture will ferve 
 'theturne. 
 
 But f ly t!rj; yfhe Very action it felfe is a rea41 prayer or The pr$- 
 thi'iAfgivi ^jl-m J we offer Cicriticc^ I an(vveij prayer is £!?• rea ^ 
 51 L J ra : Vi"n|j jj w : iki y , eating, dniYki lg, is no: a craving, dwnkfgiving, 
 bura receiving. Craving and rece.ving is not ail one. 
 But fay they, it is a reail rh ink /giving, md therefore cal- L -P*f ■ £0 /« 
 led eucharift. It is a mowing forth of the death of the 
 Lord jtill his com ning againe. I anfwer,it is not proper- 
 ly thankfgiving. For thankfgiving is properly direded 
 to God, n s prayer is* either mentally onely> or alfo vo- 
 cally and verbally, fois not our aci of taking, eatings 
 drinking. Neither was the name of eucharift given by 
 the fcripturei but by the ancients : and not for the ad of 
 takings eating, and drinking^ but for the thankfgiving 
 preceding} for the fame reafon it was called Eulogia 
 aifo,becauieofthebleiring. Vox j>e gave thankes ,-and he 
 MeJSedfxt u fed indifferently by the Evangelilts. Denomi- 
 nationonefijemperad* qmtafubjeflo. From one part of r a • 
 the action the^whole action is called Eucharift, faith G*- jij. 
 fail ?on. Eu ! v 7 /a & tii / ariftia^ utraque vox a parte una 
 tot am Domini attionem defignat. Whereas the Apoftle 
 faith. So oft a* ye? jha 'lcdt^-c yie fh all ft c-w forth the L&rdi 
 death tilt he come dgah e ; is mean t, fay they, not vcrball, 
 but reall preaching o'lely acted by taking; eatings drink- 
 ing. So fay the Rhcmifts upon i Cir'tnth. u.26. But j 
 
 Do&our 
 
TO* Of heeling 
 
 Do&our F^^nfwcretb, t\ar even according to the 
 judgement of the fathers, the Lords death muft bee 
 mowed no: only by the a<5tion,but alfo by words,which 
 may ft h re up to re membrane c^ind thankful ncfTe. So al- 
 Willets qu. ^° - ^ cts • ^ ° ^ti&ltt*J3JM& 0i hers . T his kinde of a nnun- 
 i. of che?a- ciaiioii ai lwercth to the Hagadab 9 -3\2X is the declaration 
 craments. which \v.s made at the paflcover according to the com* 
 thcitechif- mandement, £x.^/. 13.8. ^And thou jhl4tjkw. There- 
 rr.i lenur. fore at the paichall fupper one made trie declaration, ex. 
 pag 42 r. pounding everie ceremonie in their owne place, the mea- 
 ning of the lambe, of the bitter hearbs, -audio forth of 
 the reft. This Hagadah and declaration of the Jewes, 
 d*.pat&m* T$& Cafaufofliu t &nCwcreth to that annu nci at e.Jhow forth , 
 1 Cojinth. 11.26. But be itfo,that the act it felfe be cal- 
 led a declaration or fetting forth of the L01 ds death, yet 
 that is not properly a declaration;, or commemoration, 
 nor yet rcprefentation of his death. Fui ther>both repre- 
 sentation and commemoration aretomen, and not to 
 God^refemblepreacliingand not prayer. The celebra- 
 tion of the action it felreisaprofeflion of thankfulneflc 
 before men, for a gre.it bmefite, but is n >t thankfgiving 
 dir.dcd to God. BeU.irmine himfelfe exponing how the 
 act of eating and drinking a&ay bee called a mowing 
 forth, give:h this reaion, that the pai takers fliould re- 
 member with thanksgiving &e death of the Lord, Be 
 emh.L 4, c . 27. So the proper and principall end of the 
 Sacrament s a further confirming and fcaling of our 
 commur.lo - ? with Chrift, aftd his benefits purchafedto 
 usbyh s dci-th. The testification of our thankfulne'lTc 
 by fli w « -);.:!; hh death, and commemoration of the 
 benefits reccaved there y is a fecundarie end. Neither 
 is k di^ccied to God immediatly 3 as thankfgiving is, 
 
 howbeic 
 
 
tn the *&4fKet*tong*- iif 
 
 howbcit honour redound tticfeby to dod, £ ecaufe his 
 praife is proclaimed before frier. Ncndnim ciincio ramur YStWfoM. 
 Tito ne que fair amenta -D ^ornino di[fenfami44,fed jtopubt Do- c. 1 3. & Ub.2. 
 mino tniniftrare dkuritur , qftiaaUejwhvff&fem id factum, c -9- 
 faith Bell'irmrw.' T&hono\v; God is more general! then 
 to adore,, for Ood'iS- honoured by preaching!, praying, 
 finging, fwearingj praifing, and not by adoring onely, 
 Nf either can eating and drinking of bread and wine be 
 called properly a facrifice. For a facrifice properly fv 
 called, imnortethdeftru&ion of the thing faerirted^by 
 .killing ,burning,erfufK>n. That cannot be called proper- 
 ly a facrifice, which is only for commemoration 5 -ov $££ 
 prefenca-iohofaficrifice. 1 he acting ofatragedie upon 
 a ftagc, is not a true tragedy indeed-, novvbeitthe object 
 rcprefen ; :cd, wis a true tragedie. Giving of almes may 
 be call id a facrifice, yet wee kneel not when wee give 
 almes. Ic is a fieri fice only impi'operly 5 and in fome re- 
 fpcci focal led. The Gerjtil es are laid to be facrfficed by 
 the preaching of the Goivc ] h Rcm. 1 5 .1 6. but figurative- 
 ly. There is- as gVcaf difference between a facramenc and 
 facrifice, as taking and giving. 
 
 It is yet obj ecfedy that in the aclof r'e'eeaving, wee re- Tfie pre- 
 ceave anineltimable benefitc. Ou^ht not a fubieft kneel, ^S n p /l e * 
 when he receaveth a oerefnc fro in a prince to teftine lenefite. 
 his thankfulnelfe < lanfweijf wewercto receav6'a,gift, 
 fuppofe but a rriorfell of bread 01ft of Gods own'e hand 
 immediatly, wee ! ought no doubt to adore upon our 
 knees, but no : if By the h and of the creature. The per- 
 son who receaveth the gift froin the kiog, is fuppofed to 
 receave it immediatly from tfre king,of fuppofe he kneef 
 receaving from his fervant, mediat civil 1 woi min are not 
 rules for religious adoration# which fhould be direcW 
 
 immediatly 
 
t*8 Qfmtlfog 
 
 immediatly to Cod NowAVe: receave the fattarnent 
 
 out oi the halid of the minifter., not out of Chrifts owne 
 
 ha nd . tZMtihum interefl inter a -tioncm FMii^Tei fer/e, 
 
 cs per miniftrum. ilia emm ett attio itnmedia t e product* 
 
 a divino fhppofitojfta al humano.Belldrm. de Mijja. ItL 2 . 
 
 cap.<\. Yeathe Apoftlcsac the firft fupper adored not 
 
 on their knees, \vhen Chrift himfetfeminiftredthc fa- 
 
 crament,howbeit upon ocea(ion,aRd at other times they 
 
 adored, nqrdid they adore God the Father upon their 
 
 knees ibr me benerite they were receiving. The inward 
 
 tnefite Chrifts body and blo.ud are reccaved by the 
 
 ioule,not by the body fry the godly only,not by ail that 
 
 reccavc the fr.crament, by faith embracing Chrift prefent 
 
 by his fpii it in the foul. The godly under the law recea- 
 
 vsedthe fame gift,the fun e ipiritu;illfood,and drink^-ind 
 
 yet kneeled not. T. .e 1). fag. 113, f nth, that in the law 
 
 they had but themadowof the gift, a popifh fpeach, 
 
 whereas the Apoftle fairly the fame food. If the clearer 
 
 revelation make thedifercnccjwh&ch is wlthou: ground 
 
 or rcafon,then adoration is not in reipeft of the gift. The 
 
 godly take, eat, and drinke Chrifts body and bloud by 
 
 the act of faith and beleeving, Now theaft of fakh or 
 
 bclccvmgis not ana# of adoration, as thcichoolmen 
 
 acknowiedgcyio'r is it exprefled outwardly by kneeling* 
 
 i\ •> k m r. In a : ' u fi'^ et % nfotejl . f r:l>cnJt ati(fu& JubmiJJtom not* 
 
 d ;p.92 num. prpfjria rel, portii exhi ''en J 4 ijfiexceUentlt ~Dei y petit nee 
 
 £j.&2i. ratio fac rificiiaut Ictiidu^ fairh Vazquez. Never man yet 
 
 adored upon his knees, if his principall work wasac'tuall 
 
 beleeving den*rc,Chrift, fhort ejaculations of the foule, 
 
 and the acts of other graces concur re 3 as concomitants 
 
 to remove impediment <yh<it faith may put forth its acl: 
 
 witrtgreatcr ftrcngth,- which is the "principall vvorke of 
 
 the 
 
fnthe m opeccmnngx - \ it 19 
 
 the. foule in the act of receaving the elements? AlldiT- 
 pofitions which are required unto right receaving 3 can 
 not diftin&ly and folemnely bee exprefled at the lame 
 .time by outward gefturcs, excepLwee would ufe divers 
 geftures togedier,faithP.i25. Thqprincipall therefore 
 muft be considered* Nexr 5 wee receave, eat^and drinke - 
 Chrifts-hgd^ andbloudj as foone as we are effectually 
 caliedjand beginne to beleeve 3 and as oft as we heare the k 
 promifes of the Gofpeli read and exponed, and doe be- 
 [ leeve. Chrifts body is as 'fore abfent from us at the re- 
 ceaving of the lacrament, as at the hearing of the word. 
 'Thejjmholsi when they are Added to the wordy while the my ■ 
 llerks are celebrated,! doubt not, fai'h P.terMaixyi'c-fcrve Contra Gar= 
 •■/very much forMffiirance y for they / "ale the.promife.-y tamen ' ' g^- H 
 il/a Chnfti nobu prjfentiani magis eonflituere.quam verba x^S *« ■ \ 
 aut promijfones ^onftantcr pernego: Tnat is, but that they 
 make Chtifl more prejent to us^ then the word , and fa era - 
 .merits doe 3 l utterly denie* The Formalift fpeaketh, as if 
 Chrifls.body were prefen t in the facrament^ or as if wee 
 hasl nsverreceaved Chrifts body., till weerreceaved this 
 facramentjor never but when we receave thisftcrament. 
 Whereas Augufiine faith, Th re Um doubt fw~'£very one Be confe- 
 ofthej faith fall is made part dkr of -the body and bfaudvj cnt -^f"h 
 Qhrift*, when in haptifme he is-wM a member ofcbrifi, s, diftjej 2 1. 
 ye may fee in gratians decree. Ag.ijne he f<i h, 'Credere, pati.c. ,-;'„ 
 inmm-shoc eftpAnem*vivummanducare } to bileeveinhhn^ 
 is to eat the'living bread. The glofle faith, O jf "'fi l - e - iten 
 jpiritmlly by faith without the [Acrament. We 1 ar e united 
 with Chriftjind made members of his body, beforc'wc 
 
 come to thk facrament^ and doe not receave his body of 
 -pew at every communion, asif wee had loft it fince the 
 former j and yet there is but Ofle body feceavedat all 
 
 5 the 
 
tp Of feul/tig 
 
 the times. The celebration of the Lords flipper knot 
 anewinftitution of the tcftamcnt,bura repetition of the - 
 fame. This facrament is an authentikei nil rumen;: ofthe 
 teftament, ard as of: as it is minirlrcd,the/aineauthcn- 
 tike inmument is written over .igainej See this illuftra- 
 Eucharir? tlon m Betttrmini^ and £$ dnirf, Wee are laid then, W 
 cap.u. take, eat, drinkcChrifts b:>dy ind.bloud at every c>k'- 
 Bean, de bration ofthe holy fupo cf- bee aufj wee put fonh our- 
 en.- raith in aa at that time,and renewing the act of faith ,wee- 
 
 takfp ea^ and drink by beleevirig, that fame body and 
 bloud, which before^ our faith being fttengthened by 
 the outward fignes andfcalesto that end, and fogrow 
 ^ e Pjy ^° ' in faith,and by faith in union with Chriit. 7 he holy my- 
 art. i . ft (Ties do not beginne (faith Jewel) hut father continue \and 
 
 Whittakerrs conftrme this incorporation-,. Whitaker Curh,FamitiarisU- 
 t» ^6? m " faM* m oius eft ut fieri dica ttiy\ quod fiiclum ohfignatm / 
 That Kjti< a familiar kjndc of/peaking toftayjh.j thing is 
 In doings ivhic h being already done is ft ale d± and confirmed:- 
 Thirdly, the manner or forme of receiving a gift mould 
 be anfwerable to the manner ofthe offering, the nature 
 of the gift, and the will of the giver. If a King call his. - 
 iiobles to a banket,it is his w ill That they h: at ta'ble/Z>rf- 
 vid'znd Jonathan face at t.:nic*wi-'li K ngSa-d, as you 
 mayfee ? i Sam. zc> Such as w 're called the Evinps friends 
 : or companions ( for the original! word fignifieth as well . 
 the one as 4 the other-) Socius :s am'nm ) I take to haveht- 
 ten ordinarily with Kings: as Mfai i\ i King.±, 5. and 
 HuJhahhQ Archite,vvho is called, 2 Sam., i 5.57. Davids 
 friend^ and 1 Chron. 2 7. ,3 3 . by the fa'm : tranflatcrsj the 
 Kings companion. Such an one was Banielto the Ba- 
 bylonian Empcrour, as the Apocrypha hiftorie of Su- 
 [anna reporccth, dap 14. 1. To this Chrift aliudeth, 
 
 Job. 
 
fa tie <& of receiving* ?igi * 
 
 ,jf<$; j 5 . 1 1; when he faith to his difciple« at table, H^ 
 j$P& / callyouppt fervants, but I have called you friends* 
 " ^Abraham lor his faith woS called. Gods friend, jam. 2. 
 SSS By tne fcme realon all the faithfiill are preferred to 
 this dignity. As wee are friends and fellow-heires with 
 Chi'iff /° na th hee indicated this holyfeaff, theonely 
 rfeafl: in theChriff i^n Church^ ro allure us of our pre- 
 ferment, and fellowship with him . Ho wfoever then 
 other wife, 2#d at other occafions wee behave our : ft yes 
 as fupplieants, we are now according to our Lore's will 
 andpleafure,. to obfervethat externall forme of afeaft, 
 whichihe hath left to his Church, and to ad thereat in 
 our outward carriage the perfons ofgueffs and fiends. 
 And therefore, iaowbeit the inviter be a great perfon, the 
 manner of invitation is 'familiar, and our no: acceptance 
 the mare offenlive. Chryfoftome declaiming a gain! t file k 
 as were prefent, and did not approach t& communicate, 
 .faith, The King' table is here, the Kingh impel fe ii frsfent^ ^^™ 
 Why ftandth thou yawning* If thy garment: he ceane^^ Qs ^' 
 <w<t.-u;ift)/ xa 1 lAvtix^fifrdownc and participate In the Englifh 
 bookc of common prayer, there is an exhortation to bee 
 made to the peoplc^when they are negligent to come to 
 the table, where wehave thefe v/ords^Te^now hinv grievous 
 and unkinde a thingit is, w7>gn a wan hath prepared a rich 
 feaft, decked his table wi.h all kindeofproz^ificn, f, that 
 there lacketh nothing, hut the %uefts to fit downe andytt 
 thefe who bee a lied (without any caufe) mqft unthankefull^ 
 refrje to come. The exhortation fetmeth to i ee drawne 
 out of that place o?Chryfoslome y but they omit the jitft 
 \vo?ds ->S it dm ne and artkipat. For all the pretence in 
 the firft part of the comparison, they bid nor theCom- 
 ,. municantsfitdowne. But they muft kneel and rcceave, 
 
 S 2 that 
 
^p- Of Reeling 
 
 that which is reached ro them. So that there is no more 
 <. ufeof the table, then if it were a cupbord Or altar.* 
 Fourthly, if weibould kneel, because we are receaving a 
 gift* by this reafon weefhould kneel, when wee rcceave 
 anjf benefiteorgiftof God 5 as for example, when we arc 
 taking, eating, drinking, our ordinarie meat and drinke. 
 If yee will hy^ the facramcntali is holy bread ,the other 
 common,theriyee cortfeife'ye kneel, becaufe oftheholi- 
 ni3flre,th!at is,thc fetting a pare of it to a holy life, and that 
 is idolatries If ye will fay, ye rcccavc a greater gift," then i 
 when yee receave your ordinarie food, th n't is nb more, 
 burthen thereis a greater motive. ■ Yet, if b?caufe a grft, 
 then whenfbeveijor whatfoever gift ycj rl'ceave,ye : ought 
 to kneel. God deferveth thankes lor the ieaft of his be- 
 nefits, andis to bee adored for wlv-.tf .>tver Ixrncfite fpiii- 
 tuall or temporal 1 receaved, in the time of div'nc fervicc, 
 or; our of it. For this is the common doctrine of the 
 Vazquez dc fchoolmcn, Eundem honorem adoratjo/iih atquc ecdem 
 94. nom,-. * medo ""Deo ej?e defer end Am^ etiamfi variafunt ipfiti-s benc- 
 ficia & attributa. That i y That the fame honour ofyJcu- 
 tion is to be given to Gcd^ and after the fame manner^ how- 
 beit his benefites and Attributes are dt-vers. For the reafon 
 upon Gods part that moveth us to adore him, is the ex- 
 cel lencie of his dignity. All' his attributes concurre to 
 makeup this exceliencie, whatfdevcrbenefitemovcus,' 
 never fo meane^hec deferveth fionour;becaufebeitowcd 
 by fo great u Lqrd»who is the fountaine,^ frimum prin- 
 cifium^. When the Ifraclitcs were to he'eured miracti- 
 llcclvTulm ^ ou ^Y hy looking up to the brazen Terpent, a type of 
 our knees, Omit, they kneeled not. ? 
 
 what we I t i s a frivolous obje&io ^ and fcarce wonhie thean* 
 
 buTkneesT ^vcring, when they fay, whatyyce may crave upon our 
 
 '.- knees, 
 
inthe aU efrectAvirtgi 1 3,3 
 
 *lmees, wee may receave upon our knees. They mould 
 conclude, we muft receave upon our knees. But neither 
 the one, northe other doth follow. For wee crave out 
 daily food upon out kneesy and rayment, therefore by 
 their reafoning Wee ffibuld kneel with reverence, when 
 we receave our food in at our mouth jor puron our dou* 
 biet. Yet fay. they, what wee crave of God upon our 
 knees in publike worfhip, wee may receave upon our 
 knees .- But this is yet as frivolous. For wee may crave 
 in time of publike wormip upon our knees things necef 
 fine for this temporall life, and fo wee doe, when in the 
 Lords prayer We fay,<SV#£ m this dajour daily bread. Fur- 
 ther, the differenccbf placeand time, is but a difference 
 in circumftancesj '-and altercth hot the nature of wor- 
 fhip^ and fo I may receave upon my knees, whatfbever 
 I may crave of God in privat worfhip upon my kneesj 
 If this kinde of reafoning were good. But it is not the 
 diverfideof the time or place where Wee receave the 
 beriefite., more then the diverfity of the benefite it felfe 3 
 that is the ground of adoration^, but Gods excellencie,as 
 we iaid before. 
 
 Next, they cbrifider not] that theie three things are 
 fd bee clearly diftinguifhed, ablerttngor fanclifying of 
 the creature^ or meane God hath appointed^ either tot 
 our temporall of ipirttuall life (of which fome are recko- 
 ned by L.pdg.$<y.$o -.) before the ufe^the uie it felfe,and 
 th mkfgiving after the life, Bleiling before meat, the 
 life of the meat in enjoying it by receaving, eatjng, drin* 
 king ? and thank fgiving after, bleflirig before the reading, 
 preaching or hearing of the word, the a& it felfe of 
 reading, hearings preaching, and thanksgiving to God 
 after, bleiling before the receaving of the facramentall 
 
 element^ 
 
§U Ofkmeltng 
 
 '■■ elements, the receaving-.and pai-iieipation it felfe, and 
 .thankfgiving after. 
 Thepf«-_ They aske 9 if humility kiii r.eva enccbe not rcquifite 
 
 milky and in tne act °* rccc.avmg the ucramcntaJ-1 .elements. I an- 
 reyerence. fwer., Yes, in all religious exerdfes , at the hearing of the 
 word, reading of the word, dec. But it folio vveth not, 
 that there mould be humiliation upon o.ur knees be- 
 caufe humility of minde is required, nor adoration, be- 
 caufe reverence is required. 1$ there no reverence nor 
 humi.ity, Lut in kneeling before dead and fenfleffe crea- 
 tures < There is adrm'iable b*Jmility,plaufibletowill- 
 worfliippcrs and idolaters? condemned>Q>/^:,2 3. Te- 
 .^y.vvascenfured, when hee refufed, that Chrift mould 
 warn his feet. If is Chrifts honour to command, obedi- 
 ence upon our part is true humility. Humility is an ha- 
 bit, adoration is an s£t: The a<5fc of humility is imma- 
 nent.; whereby a man refteth content, and well pleafed 
 with his owne eftate and ranke, and doth not conceat 
 greater worth in himfelf, then there is, fpecially in com- 
 parifon with Cod. But adoration is a transient a& 5 
 whereby a man goeth out of himfelfe, as it were 3 to di- 
 rect fbmehomagCj and worfliip to God. Such like re- 
 verence is a common adjunct to ail forts of worfliip, 
 preaching;praying,prarmig,adoring, but L no: a diftirft 
 Oftheinfti. kinde of worfhip , as is adoration. The pyetcnce.ofreve- 
 tution of the remc cannot be afuffitient reafonfir altering the ordinance 
 fuppcivp, 63. ofQhriJland the opinion ofr ever e nee ^ hath often beene the 
 dame andnource f manifold fuperjlit} on faith Doclour 
 zMortoun. 
 
 To conclude, that becaufe wee muft ufe reverent ge - 
 itureinreceavingthe holy communion, therefore wee 
 muft kneel in the ad of receaving, is to condemne our 
 
 owne 
 
m 
 
 6wne Churchy aridot her reformed Churches of want of 
 reverence.. Vnle-fTe:yee will Iay$ fitting is reverent, for 
 fame, to take in paflin^ for othersjbut kneeling for Scot- 
 land'. So may the Morikes conclude., faith Dolour 
 ^7#^/Weerauft have garments^ therefore wee miiftin, 
 one order have blacke^in another whire>in a third gray> 
 and fo forth. If any jtidicious Reader will review all 
 their 'rcaibnsr or pretences: for kneeling, hee fhall finder 
 theyinferreadutyto kneel, and consequently an indi- 
 reel: taxing of Chri ft, andhisApoftles., and all others in 
 arteient time^ or in reformed Churches., who have, not 
 kneeled. And if there were no more, this alone may let 
 them fee the weakneife of their reafbning.. 
 
 -Seeing kneeling in theacl: of receaving the facramen- 
 tall element is idolatry, and cannot be ufed but idola= 
 troufly; it followeth; 5 that kneeling in theacl: of recea- 
 ving brought not in artolatrie or bread worlhip^as fomc 
 divines conltriiing charitably, fome old Writers, or mif- 
 taking counterfeit wofkes for.genuing, have imagined. 
 We may obferye other ufhers to have prepared the way 
 forbread wormlp by kneeling. After that the virgine 
 ■x imes of the firft ageof prime primitive* that is the apo- 
 ftolicall times were'pauV changes entered. They were 
 not content to fit,but at fo'ffte time^a nd more frequently 
 flood. ,They left off diftribution ana\breaking of bread 
 with other, and receaved out of tjfe minifter Or deacons 
 hand, Other words were (tibftitute in place of thrifts 
 words. InprocefTe.of time, the women might not re- 
 ceavethe bread with their naked handy but in a clean lin- 
 ncn.clbath or napkin. And in many places the cuppes 
 had pipes, whereby they fucked the wine out of the 
 cuppc. At length the Communicants were notfurtered 
 
 * toreceave 
 
. tarcceave with their hands, J^ut in at their raputhes. 
 
 And this proceeded frprh a fup,erftiaous reverencing of 
 
 thefignes ? which ended at laft in bread worfhip, faith 
 
 Thcfes VoJJlu^ Etfin? copfuetudo alfcra, ingercndi f^nem in os^ 
 
 the °!i-% circa annum fexcentffimum demum. cspijp videtur, neque 
 
 id aliunde quam afuperftitiofa veneration? figno rum 3 qu*in 
 
 ciploteTf«*v tandem evajtt. Adde alio the corrupting of 
 
 the doctrine with the opinion pf the real 1 preCnce, and 
 
 ■j Of the worfhipping of images, which entered both about one 
 
 Lords fup- rmie# After the worihippim* of im^es, which Mafter 
 
 -pag4o. ^Moulins calleth the elder |i(t-.T ; follpivfifl bread- 
 
 worfhip. 
 
 *~An advertifement to the C&mmunicants. 
 
 WE, are all bound to maintainethe puritie and in- 
 tegritieof Gods ordinancc$,which wee had in 
 poffg/Tion Cmcc the reformation. And there- 
 fore cannot communicate, where the gefture is changed^ 
 and distributing of the elements by the communicants 
 is wanting. Noman wilt be fo careieffe of his legge or 
 .arme,as to fuftvr them to be cut oif,but will venture him* 
 ielfe for their preCrvation, or prefervation of theleaft 
 joynt of his rrngerfj hov^beit rhey bee not fuch noble 
 parts of the body, as the head and the heart* without 
 which the body can not fubfrft. Farreleife ought we to 
 .tollerate fuch a horrible {tumbling block, as kneeling in 
 ithead of receavingthe facramentall elements, eating, 
 .and drinking. W hofoevet countenanceth fuch coramu- 
 gwmjs acceiTodeto that deformation and. mutilation. 
 
 For 
 
t ft the act cf ' rej£#v_Htg a *j%f 
 
 Urorif none would communicate with the ring-leaders 
 and introducers, they would be forced to defift ,.had dc- 
 i lifted long ago for fhame, and had returned to our ter- 
 mer practice. The knceler is the thiefe,but the, commit 
 nicantis the recetter. 
 
 Some tbinke, they may, if they have liberty to fit 
 themfelvcs^andto reach to the -heareft. But they fhould 
 not looke to their owhe perfonall priviledge, but to the 
 liberty ofthewhole Church and congregation, where 
 they are members . If fome citj-fehs would give way to 
 thecnemie, uponcorjdi£lo;i they enjoyed their owneli* 
 beny, woulcTi hey notfbeecounted traitours and betray- 
 ers of the city. Next, that liberty fhalLbe permitted on- 
 ily for a time^till others be drawnin after them^and then 
 they fliall be deprived of that libertie. 
 
 But ye wiirfay,jfhall I feparateS om a Church. I an- 
 fwer, when a congregation is devideH, that part which 
 doth not communicat is a part of that Church, as well as 
 that which communicateth 3 and bothmaketh up but one 
 ..congregation or Churchy howl;iei: they bee de'^deovfe 
 that particular ac^o As both the parts or the l.Qufemuke 
 u'p but one houfe, notwithstanding t her cbe a j rift in the 
 wall. .Ncx$ ? that parr which coitvmujaicateth not,.adhc- 
 rerh to thereformedChurch of Scotland, ofwhJch eve- 
 ry particular congregation is but a par:. No w^ the moft 
 part, if net the two parts of the ■ congregations h ve .id- 
 mined no alteration. And as for the number of knee- 
 lers, it is very fmall in companion . 
 
 Yet it is hard,% ye 3 to want the bcnefiteand.com fort 
 »of thefacramento But what comfort or be rert ■ c can y ex 
 'rindejif ye be accehorieto theintroduetid i of fuch a'.e- 
 j:atior4$ 3 andfetIingoffuchaftumbliiig block inthecon- 
 
 Jf jregation* 
 
ffS • Ofhcelhg 
 
 gregation* When wc cannot communicate but by com- 
 mitting a finnc, our forbearing is no contempt and the 
 Ldrd who hath promifed to bee a little (anctairie to his 
 people ? when they were to bee fcattered among the hea* 
 then, Eqech. n. 1 6. will fup'ply our want. " Docloiir 
 JcrSedg" of F e ^ tn ' That neither the only ? Jior principal! thing 
 the Church to bee regarded in the facrament is our bencfitc, but 
 of Rome, Godsglorie., and the teftification of our obedienccto 
 P *' 2 ' his ordinance. No'rt poteH autcm videri facramenta con- 
 ftmpjiffe , cut nori licet ea ita percipere^ ut hint a IDomino 
 contfituta, & dipt ut uilos necefjitatu c<ifw jmagiWmurin 
 quibw liceai ordinatidncm f, ~Domini 'violate* Th it \iiWce 
 cannot feemi to'have contemned ihefficramtnisi who a*emt 
 permitted to partake of them-, 'm they are appointed bj the 
 C feffc a Lord. Farre hi it from us to imagine any canfes ofneceJJity y 
 by which wee ma} violate the Lords ordinance, ft it h Beta? 
 This anfwer may ferve,if the cafe were (o hardjthaf they 
 could not have the occafibn of the light and pure admi- 
 niftration. of the facraments ehe where, But, praifed 
 beGODj as yet they. may have it riot farre from the 
 dores. 
 
 Nora, The 1 1, 12, 13 i 14, 15-. lines in the 33. page, are not Matter 
 JVjduhnes words, but the authours, 
 
 OF 
 
Offeftivall day&j 9 
 
 1 
 
 OF FESTIY ALL DAYES. 
 
 ' N the explication of the rlrft. bead of the firft booke Feftivaii . 
 of difcipl-ine penned anno 1 5 6o r the firft yeare of d^dby our 
 univerfali reformation, it was thought good? thafChmcb. 
 the feafts o^Cbrijlmai^ Circumifion* Epip fame , with the 
 feajts o£t*4poftlesffttartph uid VJrgin^^^t^rie^ be ut- 
 terly abolifhed, becaufe they are neither commanded 
 nor warranted*by the Scripture, and that the obftinate 
 rnaintainers of thofe and the like abominations be putii° 
 '{hed by the eivill magiftrat. Here utter abolition is cra- 
 ved, and not a reformation of abufes only, and that be- 
 cause obfervation of fuch feafts have no warrant from 
 the word. In the: generall affembly holden at Edin- 
 burgh, anno 15&6. the later confeffion c ^Helvetia was 
 approved, but with fpeciali exception againft the dune 
 five dayes ? *w4iic hare no w-urged upon us. 'It was not 
 then the popilliobfervation only, with the popifh opi- 
 nion ©Fworflaip and merit, 4nu fi.npliciter all obferva- 
 ti©n,that was dffallowed by them. S In the affemblyliol- 
 decidtmo 15755 complaint was made againft the mini- 
 fters and readers befide "Aberdeen?, becaufe they allcm- 
 bled the people to prayer and preaching npon cerrainc 
 feitivall dayes. Yee fee not onely prophanitie,but prea- 
 ching and prayer of purpoie upon Teftivall dayes wcr*e 
 judged rebuk able. It was or Joined likewife, that com- 
 plaint be made to the Regent, upon the towne of Dun- 
 freisj for urging and convoying a reader totheChnrch 
 with tabret and whifle, to reade prayers all the holy 
 
 T 2 djrfGs 
 
^ Offefihal/ ddyesy 
 
 dayfcf of Carriftmas, upon the refufall of theV c^ie 
 reader. Item, an article was formed to bee prefentcd to - 
 the Regent, craving that alldayes heretofore kecped 
 holy in time of papiftrie befidc the Lords day, be aholi- 
 flicd, and that a civill penalty bee inflicled upon the oS- 
 fcivcrs. In i thcaflcmbly holdcn in PupfiM, anno 1577.- 
 it was ordained, 'that the vifitour with the advice of the 
 f/nod ill aiTem' ly, fhalladmoni(hminifters ? preaching 
 or miniftring the communion at Zaforox ffiriftmai, or 
 Other like fuperftitious times; or readers reading, to de- 
 iilt,un ier the painbf deprivations Ye fee reading, prea- 
 ching, and miniitring the communion' at thef: times 
 was forbidden,and not onely ccff.ition from worke,and 
 cxcefle of bankettingjplayir.g^c. In the ninth head of 
 the full booke of 'difcipliney wee have this reafon fee 
 downeagainft £ (let conM-hunion, Tour honour.- ay c not 
 ifnotanf; boirjuperflitioujly tie 'people run totbat aclion at 
 Pafche,even & if the time ga : : e vMue to the faerament,and 
 hew the reft of the voholcyeare^ i hey are carelejjl and ne^U - 
 gent.asjjtt appertained not to them J?ut at that time onely. 
 And for this reafon other times were appointed by 
 that booke for that holy aclion. In the generall afTem- 
 f>ly holden rf#;fo 1590. King James praifed God, that 
 lie was borne to be a king in the fincereft Church of the 
 world, fincerer then the Church of England, for their 
 iervire wasan ill faid mafic inEnglifh, fincerer then Gc« 
 That isEa- ncva it'fclfc; for they obfuved Tafch and Toole, and 
 ChXtis. wnat w ^rrant 5 f iid he, 1 -avc i hey for that '{ In the arTem- 
 bly holdcn anno I 5 96. when the covenant w; s renewed, 
 fupeiftltonand idolatriebrcikin^ forth in keeping of 
 fcftivalldayes, fctting out of bone fires, and Zinging of 
 carrols, are reckoned among the corruptions, which 
 
 were 
 
r 0ffe8i<vatl dtyeK, |4 ! r 
 
 were to bee amended. Indie parliament holden ann& ? 
 1592. wee have acls to this parpofe. The pulpits have 
 founded from time to time againli: all {how of obferving 
 thefe cjay.es- B it in the pretended and nuU-aflembly 
 holden at P. r. ' y<vnm VS 1 b'^it was concluded by a num- 
 ber, not having power of voice*, or broken with threats 
 or allurements, th it every miniftcr fhall make comme- 
 moration of the birtlvpa/fion, rcfurrcc1:ion ? afcenfion of 
 Chrinymd fending downe of the holy Ghoft, upon the 
 dayes appointed for that uflyhat they make choife of fe- 
 Verall and pertinent texts of fcriptures , and frairne their 
 do&rM' and exhortations accordirgly. This their con- 
 clusion was ratified by acl of counfeli 3 and proclamation 
 was made thereupon, upon the 2 6. of October folio w- 
 ingk commanding, cefllition from all kinde of 1 boar cr 
 handy worke upon thefe five dajres 3 . appointed t o be de- 
 dicate to Gods fefvice, to the eftecl: the fubjects may the.'" 
 better attend the cxcrcifeSj which are to be kecped in the • 
 Churches at thefe times. 
 
 REASONS AGAINST THE FEST£ 
 VALL D V AYES. 
 
 Email confider thefe dayes, firfl as they are tai- 
 led nolymext as they are called feftivall. 
 
 Ourfirftreafon, 
 
 €Od only hath power Co fan&ifie a day -and make it T^ f^J^ 
 -holy, that is to leparate it u om a common ule to f^yji &ye$ 
 
 lioly 
 
3-fg : Of fe/ttvaU a^es^ 
 
 Sganciuoro. holy exercifes. Zanchim affirm eth, that-it is proper to 
 WletSy- Gcd t0 choofe any pcrfon, or any thing to coniecratc 
 nop,p.5-QT. and f.tn&ifie it to hirnfclfe. . WilhUfhzx. it bclongcth on- 
 mhlims ^Iv.tothcCreatour, to fandifie.the creature. Perkinje, 
 KrkSc.^- facWnn, andochers, fay the like. Ma'fteC^^ P re " 
 -lat.4„ tended bifliop of Galloway, confefled no King, no 
 
 church could.make an holy day. The like was acknow- 
 ledged by Matter Galloway., in one of his Chriilmas fcr- 
 mons. . But fo it is/hat God hath permitted fix dayes to 
 man for the workeofhis calling,, andftlcttedthc feventh 
 , to himfelfe, to be fpent in his fen/ice. Seeing therefore 
 • God hath given libertie to man to worke fix dayes, and 
 j. counteth them common and prophanemo man ought to 
 Ibz compelled to keep them holy, but when God him- 
 felfe make.th exception, ashcedidby the yoke of fome 
 anniverfarie dayes under the law, or caileth us to aprc- 
 • fent humiliation©!' thankfgiving. The civill magiftrat 
 may command ceffution from worke for a politick end, 
 as weapon-fhowiug, cxercife ofarmes, defence of a city 
 or fort of the countrey, but that is not to enjoyne a holy 
 day>nor yet ameere idle day, but that ceconomicall and 
 privat worke give place to publike and politick. Ta- 
 S r.-ciaweprft. ad Romano cap. i^.dub.^. Tamctfire^eqid- 
 ceyikfdfra quotidiam conciamtm cjr precum publia infti- 
 tiiuntur^ t amen cwnes \ad ' c a adflYirigere durum ejjei \ 
 
 TneDoctour faith/ fome dayes were made holy ;3 not 
 onely becaufe they were* dedicated to the worfhip of 
 God, but becaufe a Ipeciallworfliip was appointed by 
 Goa\ and appropriated to them, as the feaft of the paiTe- 
 over, orwhi Tunday. Other times were holy onely by 
 xeafbn of the ufe or divine worfhip performed on them, 
 ,,and;aot for im/fteric ©r,folemne worfhip appropriated 
 
 to them, 
 
Of fefttvali daye$. £fp 
 
 fothem. He faith, our divines mesne only, that If is on- 
 ly proper to God, to make dayes holy after the firit 
 manner, but not after the fecond, which is falfe, as may- 
 appear by their defcription or fan&ifying a day,which is 
 generally tofct it apart to an holy ufe, and not to a my- 
 fticall only- Nix-, by fnch an anfvver men make holy* 
 dayes ifte the Lords day. 
 
 ftis compa r • fon with the temple of Jerufalem 5 and the 
 fynagoguesand Chriitian churches will not helpe him, 
 unlef&the fynagogucs and (Shriftian churches anfwerin- 
 holineiTe to the i a bbarh ' and the Lords day, as bee faith, 
 the temple did to the anniverfarie feaits, which, I truft, 
 hee will not niaintame. And this fame companion of 
 time and place mall clearc^and confirme cur argument. 
 For as no man can Hindi fie a place, or make it holy but 
 God, that is^fet it fo apart from all worldly ufes, that it 
 mallbeeapropharting of it- to entertaine any worldly 
 purpofe or trifle in it,dr carrie a veifell through it,and to 
 be bound tdholy exercifes in it, o.herwife it cannot bee 
 faidtobcfanctified, and fet apart to God, if it ftand up 
 like an idol, fbn'o man caniandifie aday^hatissfet \% fy 
 apart to God,that when it recufreth weekly, mon^hly^ 
 or yearly, we mufVnotufe'worldlyf -bm muft ufe holy 
 exercifes. But the HrfHs true, none hntGod can ap- 
 point fuch a place, and wider the new teftairfent he ha>h 
 appointed no fuch place." Chriftian churches or houfes 
 arebuildedforthecomnloditie ofGods people to de- 
 fend tliem from the injurie of the weather,. to ierve them 
 to fit in commodioufly, when they are conveened, to 
 ferve God, which ufe is civil!, and is common tohoufes 
 builded for civill meetings. 1 he congregation may 
 permit the ufe of their church to- a civill meeting, m&-; 
 r , out 
 
lLr4 (Of feJtrvM daytt. 
 
 ,ou: prejudice to their ownc libcrtic 3 to meet when they 
 'have occafion. >£cx-, the congregation is not bound to 
 mecrin that houfe, but may.forfakc it> and take them to 
 .another. Butifit were TancTified and fet apart to God, 
 ,thcy mould be bound to ufe it. Our churches then are 
 dedicate to the communalty of the faithfull,within fuch 
 a precinct for thaufes forcfaid, as a ftatchoufe or judge- 
 ment hall may bee dedicate toacitie, but they are not 
 fantfified and made holy to God. Our prayers are not 
 more holy or better heard in this or that temple* then 
 at home, L\&M' : b.'ttaker in his anfwe lo^Duntm^ but 
 that Gcd i5 more moved, when the fai&full meet toge- 
 ther to pray. 'Impertinently doth the Doctour allcdge 
 die hourcs appointed tor poaching in .the weeke, or 
 prayers morning and evening. Fornhefe are nothoures 
 fan&iried, or confeci ated to Gods fgtvfec, but themoft 
 -convenient times men .finds in their wHedome, when 
 molt may refort to hearing of fermons and prayers, 
 ■which may and ought to :bc changed,, when occasions 
 offer'amore convenient time. 'So time is ^deii^ped .oc- 
 cafionally, not dedicator fancied. Time is made to 
 ferve Gods people^ andnot Gods people made to ferv? 
 the time,or to fer ve God 5 becaufe it is a holy time. 
 
 After I had fmifhed this worke of reexamination, 
 there cimetomy hands fome unfound traclats upon 
 thefabbith. Whereupon I thought good to mfert in 
 this placets the mbft pertinent, thisihort difcorofe fol- 
 lowing, 
 
 04? 
 
OF THE SABBATH. 
 
 He light of nature leadeth a man, acknowledge \ Whit 
 ing that there is, a God 5 and to be worniipped,to" chan 8 cabJ& s 
 acknowledge alfo 3 that times mould be let a l)art^ ia ^ e " M b " Ie 
 Tor his worfhip., and not oriely that,' but alio competent m the 4, pre- 
 ■ : and fumcient times . But nature cannot lead us without ^^ 
 further dire<£tf or 3 to Tetle upon one of the feven dayes,, 
 more then upono ie of cigh:, ten of twelve. The Lord 
 fet downe one in the circle of feven to bee oHferved per- 
 petually, arid unimfiily by all that were to wormip 
 "him. In his wtfedome he could beft difcerne what time 
 anight be {pared. Inrefpecr of this perpetuity, and urii- 
 verfality this determination participatethofthe nature 
 of a law moraln For thiscauie.it Was placed in the de= 
 caiogUe among the precepts purely moral!, and partici- 
 pated with them of the fame prerogatives. It was deli- 
 vered by God himfelfe, written in tables Of ftone, and 
 preferved in the arke as the reft were. The determina- 
 tion of fuchafeventhd;iyinparticular 3 wasllladi' alfo 
 by the Lord. Both the determinations are divine poll- 
 tive>the firft unchangeable^ the fecond changeable, but 
 yet only by divine authoritie. The ten p'receprs of the 
 decalogue, are called ten vvords^ ibem. 4... 1 3 . that is, as- 
 one expouiideth,tcn fentences, or as Vojpm addeth^ S ex- 
 tent U pn€cip?eHtes } v>i-eccpdvc fentences. And yet there- 
 are fourteenc fentences. for precepts in the decalogue. 
 How then are there but ten words, hee anfwerech,there 
 are ten chiefe^and principal!, the reft are fecundarie., and 
 
 V like 
 
Thtfes 
 
 "14^ £ Of the fabhAtbr 
 
 likcappehdktcs. ^rimumiftudinCjCTifzffoeft, quamvis 
 tidxvt* ' fWP^rd'Ciw ihvehidnlur fmtem'r.i in fcidhgQ, quibus 
 aliquid prxcipiatur Jar/.en 4?c m (Jfr ' duntaxat primariM 
 & principes : Cetera} fcmydfj jar, (& a! i arum q.}taftappen - .. 
 ~ * dices. Unde.& <5Vlu(is decern verba $" (jr.eci j&ittoyyf aP - 
 
 pellarunt. , In, the. four; h comm.tnJemen^ there arc three 
 preceptive fentehecs. The tfrft is rheprihcipall. Some 
 reafon after this manner. The L ; 1 <d (huh not, "Rem&mher 
 thou] keepe holy t'beferjentb d y >■ but K emembtr, thoy^ k^cpe 
 ho\j the jM^htdny^md in the end., bi/ t mclifedthefAb. 
 bath-day s hee faith not that feventh day from the crea. 
 tionp howbejt ifrlvas. fb for thetime. Bui that feventh 
 was to be changed ,arid the iabbath was to-be-fixed upon, 
 another feventh day* But to coine nearer to the ; puf:pofe ; 
 that this commandernent requirethnot directly the fe- 
 venth day from the creation^ but the feventh day in gc- 
 nerall, appeared) by the reafon> which enforcctlinot ne- 
 ceflarly the feventh" day from the creation, that wee 
 Should reft the fame.day that the Lord refted, but that 
 wee mould reft from our workes the feventh day, as hee 
 refted from his. Which feventh, as,.underthe law he ap- 
 pointed to befaturday/o under the Gofpell, fariday, the 
 fubftance of the commandernent remaining. See Ma- 
 pa^Ti.a - iter C artw v$ ts Cat echifme^ Bu: to conic yet nearer. 
 TrfceLord might haVecrcated the world infix houfes^s 
 eafify as in fixdayes. Hee might have donett in a mo- 
 ment,, or have taken eight ten or twelve day'es. The 
 Lord would do neither the one, nor theothcr 3 but con* 
 focmed hiriifelfe to thatfpace of tiine,which in his w:fc- 
 dome he thought fufficient for man to doe all manner of 
 workes of his ownc. This patcrnc doth not conccrnc 
 fyis peculiar people of the J ewes onely,Uu both Jew jno 
 
 Gentile^ . 
 
* ".Gentile, and not for a tune ondy, but rotheend of the 
 world., as if the Lord would reafon after this manner 
 with ma nkinde, What needed me to have /pent fix dayes 
 in creating the world, for I migh? have done if in one ? 
 
 *■ or wherefore Minted I my fire at iix^ I^migHt have taken 
 
 ten? you may eafily then confider wherefore I have 
 
 ■ done it. I did it,that thoutfnay doe the like :• Do all thy 
 
 i workes and bufineffe in fix dayes, and 1 eft the feyerith. 
 
 * The imitation lieth in thisthen >: not, foanuch,, that wee 
 ? reft upon iuch afeveitth day^as upo.i a feventh/' There is 
 
 ecjuitic in it indeed, that feeing the Ldrd Mfth granted us 
 fix dayes to worke, wee fho.uld reft, the {etfteh, but the 
 
 - force of the reafon. lieth chiefly in^hisv that the Lord 
 t vgurpoflytooke fix dayes, andfefted thefeventh, to be a 
 
 - "pat erne to mcp ? howbeit with all in fetting dbwne'thac 
 ; ) paterne,. he confidcred that equity. \ 
 
 That the precept concerning the fabbath, Concerned 
 
 \ k not the -Jewcs onely^but all mankinde* ar>p£areth alfo by 
 
 thisjthart it was given to <jidam in the beginning, Gens 2 . 
 
 * 3,3. Whereas fome would have tee an a^iticipation, 
 and the words to be referred to the tinie^When the Lord 
 rained Manna, and forbad his peoplcto gather upon the 
 fevehth day, Exact, r 6. as if the fabbath load never beehe 
 
 * inftituteorobferrved before. This were a ftrangeanti- 
 
 * cipation, tomake mention of the 'blcffingj and fan<5ti. r y- 
 I ingthe leventh day, without fo much a s an melding of 
 
 the proper time., whichisaflignedby them, which fcH 
 ; : notforth till 245 % year es or thereabout, after the wcake 
 ofthecreation. Next, the (voids are knit together \$? 
 thefame copulative with the prefent hiftorie,- Hee emtM 
 his rvorkef* the feventh day, aitd here/led on thef:ven"h da; y 
 mH he hUjpd thefeventh day y and he fanftijied it . The 
 
$4& Of the /Math. 
 
 bletfingand falsifying then were notdeftinatetobce 
 done 2453 yeares or thereabout afterwards, but pre- 
 sently when he had ended all his worke of creation, hec 
 bleifedand faucuficd/hat is, by bifJ/intfihcJ/ftedyihttis, 
 feparate t.oafaky #fi, s die ininiftcr hleffcth when he fe- 
 parateth bread ana wine hv,m a common to aivholv-ufe 
 at the Lords fupper. Or, / e bleffedandfa;, fHjiedy that is, 
 paifedity audfa.4 /tfk-.l. l\v the originall word %ni- 
 flcth a\CQ prai.fi tig or n-joycL-igi as Gomarm himfci-fe bi in- 
 %sth excmplcof praiiingi out of Tfal.6 8. 27. And rh//o 
 Jurats. CKpreireth.it by praifing,.' Every d ayes workes 
 had theowne commendation, but 'now-looking upon 
 the whole frame,the ordcrand harmonic of it ? hrrejoy- 
 ced,and praifedit, andfanCtified that day. After he had 
 p.rtitcd.the worke iafixdayesj hcaddedbonour to the 
 De;opitiao £ ven fth day following, E^cuvwk^'xx} l^m^p^f^ futh 
 pag!i?! iu/o'jud^us, that is, W hicb when hee bad prafedor com- 
 mended ^ imontinenthee deinzedto cattiiholyyxsGcleniur 
 rranllaterh. Further, there is no mention of bleiling the 
 feventhday, Exod. \6. Gom&rus alledgeth, that twice as 
 much Manna fell.on the fixe day^s up©.n^ugp other day, 
 there isno. warrantfor it, but Qiidy -uiat thov wcre-com- 
 manded to. gather twice as mtichth 1.1 &$$., Suppofc his 
 conjecture were true,that werra blgififfg 6i th. v ike day, 
 and not of the fevercth.' But as I have laid, thflse is no 
 mention of bleiftng in that .place. But fo U is, ui. x when 
 he blefled j he fanoti Bed . And feeing wee reade not that 
 heblciicdk, when he ceafed from- raining Manna, but 
 when he had ended the worke of creation, ir followeth, 
 that then he {anclilicd. Oon/ider agatneV that in Exot( a 
 1 6. mention is made off he fabbath, is a rime of reft ap- 
 pointed before^'f^C* 3. To mcrtmis iht refl p'hhe holy 
 
 jabbtHh 
 
Of tk fdhath: iq 9 
 
 fabbatb tivto the Lord, Verf 25. T# day is a fahiathunfo^ 
 the Lord. Verfz 6 . But on theJe<verithJay whit, h it the fab- 
 hath. They had neglected, or were forced to neglect 
 that day in Egypt, where they were not fuffered to reft 
 - on that day, and therefore he putteth them in minde of 
 ir,and exa&eth the obfervation of it,which was now ne- 
 glected of other nations. Confider againe,that ibone af- 
 terwhen the decalogue was promulgate upon mount Si- 
 nai,the reafon given for the obfervation of the fabbath^ 
 was nor, that the- Lord rained Manna fix dayes, and den> 
 fted thefeventh, which -concerned oncly the Jewesi but 
 that hce created -all i;i fix dayes, and refted the feventh^ 
 whiTh concerned all mankinde. Were it not ridiculous 
 to imagine, ..that Godfpent fix dayes in creating the 
 world, and refted t h* feventh, onely fortheIewes 5 to 
 whome hee was to intimate the faboath 24£3.yearef 
 after, 
 
 But ye wiii'fay, whit needed <L>^/#afabbatr>dav in ;> 
 th'e ftateof innoGenci. j * ■ I anfvver, becaufethedremng 
 of the garden was committed to him? and he was to live 
 an animallRfe, which would draw -with-it fqrncdtftra> 
 ction. Therefore the Lord would have :tday^ppoin« 
 ted, wherein he might be wholy fcqueftrat from othef 
 affaires. Further, howbeit tstcLm was in the (late of in- 
 nocencie, yet his ftate was mutable. Whereas itiial- 
 Iedged >: that there was no pofitive precept .given'to'^- - * 
 dam in paradifej- But t1^:eatii>gofkh^£>rbjdckn tree; J 
 anfwer, none meetly pofitive} buttriar.B'^tthisisnot *- 
 meerly pofitive, butdetetminative 3 of.tl?e indefinit time 
 required by the law of nature, which urgeth a time for 
 fequeft ration. Somethinkej that ^yfdamhW the fame 
 day that he was created; and therefore that tlu: f K u ' j 
 
Vv\.t Quirted 'arter j-iic Fa 1 1 . But the impofing of the 
 iiamesjiporKhccreatMrcs, the precept concerning the 
 forbid :K.u tree, the,tentationofc^/rfjw and Eve, &c. 
 mov^e 'others to thinkc otherwayes. ty*/.tff agreethnot, 
 ckher with *oo ihort time^ Or yet three ycarcs, which 
 were too Iong.,but with thofc who nlledge eight moneth 
 w a p.rit ig a week., tint hoc might be the more fcnfible of 
 h : s fdtt iM def eetioii, after hee had for a ccrtainc fpacc, 
 iftp <ycd : the pleafuics of thateftatc. -But fuppofe -r&fo/» 
 fell upon the«iixt day,, yet thcfanclifTcation .of the fib* 
 batlrafter^ was for all -mankind e, and not -the I ewes 
 oriely> 
 r*4*hfrfibl>ith But yet -"we kwe no mention made, tha t.-rhe Patriarchs 
 j ivf^' fcbkTVedit. What then * fritffuflfUcnt, .that it was in- 
 ewe, ft'ituted i hbwbektheobfervatb*.>.''d be^ne nr^lecled, 
 
 - Bur wee muft judge moreehawta,. ly of lit hoiy Pa&pt* 
 archs, tharttjeywereobfervantoi the inftkutioii rccea- 
 vedby tradition from Adairt^. ''7 Ik, rec aved the law of 
 farificcsdxd 'olhfr psfitivc l.nres, } byiezeU ion^ byoKic/e y 
 '¥ a SMf- and by d rin. inf}.i l iii'Uyi y fj.h DcCtcur Inwcis White in 
 his treatifcof the fabbath. ■ Is it likely then, they obfcr- 
 iTtinbtafetdayj or wanted direction what day to ob*. 
 ferve/or'thiit the Lord would hi ve fct any other day for 
 
 < crdmarie. Some gather the dbfcrvatrorx from Nods 
 lending forth the dovethe feycnth^ayaltcr her returne, 
 ar.d againe i he (eventli day. That 'ibis likely, ^oah was 
 ta$oi up v. -ith holy'exercifes, exrerj* feventh day hee fent 
 fc'ft^ the/dove, a nd that he fenr it forth rather then, then 
 any Other xmw, beciaufeiiee was craving and cxpeclipg 
 
 • good fuoceHe. But .Iwili not itand upon this.. Junius 
 
 < appfovcth the opinion of the Hebrew Doclours^ - who 
 » ^llagrce^ that there paflcd.fcvcn,cU} T -cs betweene the go- 
 ing 
 
\m of the people out of Egypt, and the drowning of the 
 Egyptians in the red fea, and therefore there werefeven 
 dayes appointed for the feaft of the pafTeov-er, He eor> 
 iirmeth their opinion with his owne reckoning in, his 
 untiot. up.dnExo4.ilL, \Jpon^Deut.;y, henotethj thatis 
 was the fabbath,that day Pharaohs hoaft was- drowned, 
 , and the people of Ifrael fang that fbng of triumph, 
 Exod.i$. The Apoftle in theEpiftle to. the Htorewes, 
 dap.$. proveth,t'iat there is a fabhatifme, or keeping of 
 a fabbath yet rem lining for the people of Goe^. and all 
 belecvcrs, whercinto die ir.credulo.us.were not'td-eflocr* 
 and to this, purpose . citeth a paffagc out of the pfakries, 
 Thepethe incredulous, are threatned to be excluded from 
 reft., which was to come i For there were two refts al^ 
 ready pnft in Qavids time^ the one beginning at the. reft 
 of God fronrhis workesf which were finifhed from the 
 foundation of the w^orld, and the other., when -Jcfut 
 brought the people into the land of Canaan. The Apo* 
 ftles enumeration had^not beene fufficient, if the fabbath 
 dsy had not beene obferved from- the beginning: for he 
 maketiinot mention of another fabbatifme paft before 
 Davids time) but two, whereinto man entred. There 
 was no other fabbath then ih^Davids time, bcfide that 
 reft in Canaan, except that which was from the begin*- 
 ning.and confequently the fabbath obferved in his timc 5 
 was all one with that which was obferved from the be- 
 ginning; Thereft of the fabbath is oallecFGods reft or, 
 fubbath,bccaufe God was the inftkuter of ir,.gave excin- 
 plehimfclfe to man, and appointed it for-his owne woi- 
 fliip, itfwr.ij. i. and 28.2. Je/a.^6.^. E^ed. 20.2c, 
 Exod. 16. 23. If the words of the Apoftle were taken 
 only for Gods owne proper reftor £ibbarh ? theApoii L 
 
 reafbnin^ 
 
t$i Qfthejabbdth. 
 
 -reining hadnotbeenc pertinent : foL"7>*T'Wmaketh 
 
 mention of a reft, whercinto men might enter, and were 
 
 ' * exhorted to enter in> but men cannot be faid to enter in 
 
 Gods owne proper reft. The fabbatifme which is to 
 
 come>.is called Gods reft, and yet menare faid to enter 
 
 • ■ in it. Fu'rthei y f the firft r :ft were Co called only,becaufe 
 
 it Was Gods owne peculiar reft, it would fol-ow, the 
 
 day fabbath enjoyned to man had beche bniktea, and 
 
 i Incpift.ad .theApoftlcs induction had bcencUinfutricicnt. faquies 
 
 Hebr.c4.v4. (abbati diciiur Tei^ tttmfo^maliter^ quia in die feptimo 
 
 ■qujt vit Vem a creativne, turn ex'mpla) : u r & efficient er^ 
 
 qui. i quics bominum in fabbatj, & cultmfabbati wfiituttis 
 
 eft d r Dco ad exemplar quiet is Dei ifrja'ibato^ faich Come- 
 
 Hits a Irf/wfe japrorefTour in Lovainc. And a little before, 
 
 after hee hath opened up the three rcfts 5 the reft of the 
 
 : fubbath enjoyned to -man, thei'eftohhe people of God 
 
 •in the land ofCanaa'n,and the etcrnallreit in heaven, hee 
 
 inrcrret h, that the 'reft of the fabbathwas in life before 
 
 the law of dfaofes) ev r en from the beginning of the 
 
 woiid,or die the A poftles reasoning cannot hold. Hinc 
 
 fatij clan elicit ur & cvincitiirjabbati cult urn & requiem 
 
 initfufuiffe a pud 'homines ante le;cm z5W>oji$, ab ortgine 
 
 miindi licet id negct Abulenjii in c.i^. Levit. 4. i.J ut 
 
 fa licet d/em fcptimum homines coUrzat^ eoque a lahoribm 
 
 quiijcennt, in memoriam ey gratia rum atlionem crealio- 
 
 ni-Sy tJtnfui quam totuu wttndi, qua/// Hem cemphvit die 
 
 feptimo : alioqui cnim vim non haberet difcurfits & argu- 
 
 r?:enttrm Paul/ \ut pale t exdiclis. 
 
 Howbeit fcripture bee fufficient for confirmation of 
 ; this truth, IvwilladJc for fuperaboundance fomefoot- 
 &c;ps of the firft inftiiution ; which were found among 
 &fe.2 Cciirilcs. Whence came the name of Septiman* 
 
 weekes 
 
weeks to h$ received amb ag the Ethnicks of old. Not 
 from the fewj.s ft r they abhorred their cuftames, and 
 dirtied thjir fabh; t'is. Norfrom Aftrologians,- fordi- 
 liinclion of dayes by weekes was more ancient>then the 
 impoiingof thenrmes of the planets upon the dayes of 
 .the weeke. Or r Ptolemei his time, who wrote about the 
 y care of our Lord 140 as Riveius proveth by the teftl- 
 monie c of (jeorgiu-s SynceUm^ and Philoponm. Th? and* 
 ent Greek Poets cited by them for the name ofweeke, I 
 •omit. I onel v adde the tcftimonie of Scalier.. Primnm Be cmencfac 
 ■tfoflv.fji* .-'ex diebm dicit ur fcptiwdnj,*, res vm)ri¥ks qui'dx'trt temp. lib. i 
 OiieHtU populism ab ultima ufjucanfiquitateuptdta, tfo'b/s 
 Aittem EmofxU vix tandem potf Qbrijlianifwum rtccpfa. 
 Hee faith, from the upmolfc antjquitiethis fyfteme .of 
 dayes ina weeke, was in ufe among all the orientall na- 
 tions". But that was the fgt'rt of the worU, which was 
 ifirft planted/ and where the holy Parri irc'ies lived. 
 Whereas, he faith, this cohesion or diflindion of dayes 
 in weekes, was not reccaved in Europe till Oriftianitic 
 entrcd, tcftimoriks of Ethnic^ Poets, aliedged by Ri- 
 -*yA%f, make good,that the name of weekes was more an- 
 cient,even among the Latinos.' I adde alfo that place in 
 'Senef.ip.ij, where iMm faith to ^acob^ulfill Inrw ^ke* 
 Whither he meant a weeke of dayes, or as oth rs inter- 
 pret, aweefce of yeares, iris all one. For feVcn. yeares 
 was never called a weeke of yeares, But where feven 
 dayes was called a weeke of day s . Whence then could 
 this 10 ancient a circuit 3 or circle of dayes come,but froi£ 
 t : he PatTiardics,who obfervej that circle, bceaufeoftk' 
 feventh'daycs-l-ibbathj or from the firft weekc of the 
 creation it felfe. 
 
 Wee have not onely the traces of weekes among the 
 
 X ancient 
 
^ca wy int j twain, 
 
 ancient Et folks, but alfo of the feventh day in fpecialh 
 Diflertatio', j pretermit the rcfli iionies ciredbv Ri&etto out of fffr 
 bbbatiii. mer^ Ltmis^ and faliimachi^. w h 3 make mention or the 
 perfiting of the workc ot creation the feventh day. I 
 content mee \yith the ■ceftimonies alledgcd for obferva- 
 tipnj in fome lorr,of the fevcm h day , by Cafauhn^ com- 
 Lib. 3. 32. mencing upon that place o? - Snetoniuy^ ''Diogcms gram- 
 maiicwdtJj>.utarefal>l?rtt!<Rh>>(hfo i//< : vementem, mjc 
 extra, ordinem audiret^non jdffi-'fe'i at : $c &er fervulnm 
 fnmn infept'tmmn diem diftulerat. W here he bringeth in 
 luci&th making mention of reftingdayes granted every 
 feventh day to children who were at fchoole: Valca. 
 tiw Gallic arm y that fouldiers excrcifed themfelves upon 
 the feventh day in archerie and arme- : lamprjdius^ that 
 Alexander Severm went up to the Capiroll upon the fe- 
 -,venth day, when hee was in Rome, and frequented the 
 temples : In this fame place Suetomm repoitethof Dio- 
 genes the Grammarian., that if any were dehrous *o hcare 
 declamation or difcourfe, he differredthem to the fe- 
 £'ufeb, de venrh day. Eufefatys fdkhjhat almtft all^ as xe'd vk> lofo- 
 Eff^c*- $'?& m fotofp under ftood> that the j even 1 . >■ '/-';' wa< more 
 fact cd then other dopes. I hi to Jadij-s in the place above 
 cited, faifh. It was an holy day not of me tiUe or ttgijin mlj^ 
 De vita Mo- i#M t5 zbavto^ but of all. And in another place he faith, 
 fisl.2/ Our Uw admittijhcih dl of dttetie>> Barb-irians^ Greita/n;, 
 the ir/bahit4'jtsqfthelL's 3 and th: cmtihcnt^ thj ocuden- 
 ta'f. the oriental/ people, the Fnropsa;;^ nndthe Aft ;///y..\, 
 eixnthc whole habitable world to the utienvojl ' eoails ': for 
 11 lio dcth pot honour that holy day retarding every wee tic. 
 BuKtorf. iy~ ^A^r//>/itelIcthu.s 5 that tlie Jewcs at this day .think?-. 
 nag.Iud4ica, Chriftians ;md Others ma 11 bee phnifhed, becaufc :l ■• , 
 .c,n,p«2jl; y fe t p c n()t dv'irfibbath. And this I belccve/ney truY.v. 
 not #f their othet hoi)' dayes. I u ill 
 
d/tfc/dfatk* Iff * 
 
 1 will clofe this point concerning the firfi inftitution 
 of the fabbath with pointing .at theteltimonies both of 
 ancients and neotericks- Tertullian reported^ that i^ : |^|rfos 
 ^erves hold 'that the Lord fan;} 'rfied the [event h day from the ' s - ,e °'4' 
 beginning, and that there a, v a a hen ;th: law vrat- given, the 
 Lord faidy Hetn.mber. Gem I r,:rd us m,\his. chronologie 
 affirmed^ that the Hebrew Doctoars. tasght-fo. "Peter 
 Martyr cheth Rabbi Uignji,. Jlrbughiomti'i his concent j n &&, 21 
 alledgeth Rambafn and <l>4 ben -Ezra. Tbilo^hd.eti< his 
 content ye had a little before. Cifriande.Spiritufanclo, 
 Chrj'foBotne horn. losin <firie[i . Efr t h \inius cuntra hxre- 
 fip Anoet whore f. 51 . Thecdoretus q&xH t . in Gene/in. ^slu- 
 guftincfyifl. %$.i&dCaJjilannm. WaUas in his dijjf)taiic : 
 defabbathos citeth Luther, Cakuine^ Zrilng/itis, Be^a,P. 
 dMartyr, BicUtnger :> Zjsnchius :) Vrfimis, Gn.ilter, Are tin's, 
 Bertramus MerceruSsAntonitis Faius,Juniw, Parous, Al- 
 Jkdius. Pi-veuism his dtjftrtdtio de origins fabbathi, ad- 
 deth other Neoterikes, ^Danxtis, HoftiHianus, Chjmr/t~ 
 tins, G ertfrdm ^dM-ArloratuS) with fome others., and po- 
 pifh writers^ Eugttbinus, §entbrardtis y Cornelius a Lapdei 
 and Emanuel S a. A diligent reader may eafily findc 
 moe 5 affirming that the fabbath was iftftituted at the be- 
 ginning. :. 
 
 Seeing the fatSbath wa$ obferved from the beginning 
 it was notiriftituted in the wildeni€{Te,but only renewed 
 td the people of God, and enjoined to them with 10- 
 temiutie, both bc-caufe of their owtfe neglect, or forced 
 prophanation in Egyptias alfo 5 beca4jfe it was neglected ' 
 among other nations ,who obferveH it not,or not in riic 
 right nianner, biit rather prophanedthen ianttified ir. 
 The queftiori arifethj whether it was then'Onely mfalh, 
 or partly morally partly ceremonulh But rliecfueflion 
 
 X z mould 
 
t$$ Of the /Matfr. ] 
 
 fhould bee ltatcd other waves. Tor there is a differencc- 
 betweene th<fe twoquettions, whether the ftbbath of 
 the jevves was partly moralkp.trcly cercmoniaiI 3 or whe- 
 ther the fourth precept as it ftandcth in the decalogue, 
 was partly moral l,partly ceremonial].- That thelewifh 
 fabbath was partly moral', partly ceremonial, is the 
 commun and rco-'aved opinion, which, for miho -ownc 
 part, I would be loath to contradict, even liking bc re- 
 sftontall for typicall and prefigurative of 'our relk pw+ 
 chafed for us by Chrift. But it followah ncr> that the 
 fourt h precept, as it ftandetb in the decalogue, is partly 
 moral 1, parcly ceremoniall in that fence, c&nft -typicall 
 and prefigurative. There is nothing in the 1 fou; tit 'pre- 
 cept, as it was promuJgat upon mount Sinai, ranked 
 among, the reft of themorall precepts, placed in the 
 midft, and written with Gods owne ringer in tables of 
 ftonc 5 thatfou!idethany way to typicall ccremonie. At 
 other times when the ceremonies of th: law were inti- 
 mated, then were typicall and ceiemoiiall preccp's 
 delivered. It is true., when the fourth precept was pro- 
 mulgate J,it was accommodated to theftate of man af- 
 ter his fall. For (hanger; within onr gates muff ceafe 
 that day from all mam ier of workes ? which mighr ^ive 
 offence to Gods people, which needed not to be enjoy- 
 ned in the flare of innocent ie,or, if mankindc had conti- 
 nued in the bofomeofthe Cimich 3 and had not made 
 defection falling inafecoadfall. Bat that fpecification 
 of perfons bound to ceflTation from \vorkc,was not a ce- 
 rcmonic, but a needful 1 caution in refpeft of the time. 
 The reafon in the precept is morally and the end of the 
 ceffation and reft is moraIl,to wit^to fanctificmd keepe 
 holy the fabbath-day. To fwffific is taken in a genera!! 
 
 QQUQI), 
 
6/ 0k [Matt? A ?sy 
 
 notion "; and without reference to ccremoniail exercifes^ 
 or Icgall more then evangelical!. The legall orfices were 
 commanded by other la wes, which were pofitivc But 
 White to prove that the wcrdjavffifie is taken in a parti- pag. 47, 
 cularnotion,a!lodgeth Dent. 5, 12. Remember to fanclt fie 
 the/abbath-da)'} <& the L rd thy god hath commanded thee. 
 This maketto nothing zo the gurpolfe ; for the wordfan^ 
 ciijfc m.\y be Mil taken in a gen; rail notion, to ianctifie 
 the (abbatlb :s he Lord commanded before at the deli- 
 verie of the law . Su pponc the word were to be taken in 
 a particular i:o : :ionintnat place, -ft/<?/£/ applying itasan 
 interpreter a id expounder to that present time, iffol- 
 loweth no;;rh.it k was fo taken at the promulgation and 
 engraving in rabies of ftone, for at that time there was 
 no Gcrihccs appointed for the fabbath, but afterward. 
 Numb. 2 $. and letting on the mew-brc;.d. Uvt't.z^. But 
 thefe things were ceremoniall, belonged onelytothe 
 prieits, and not to all and every one ofthepeoplc ? and 
 were commanded afterward. So was the precept of 
 kindly fire* which was but temporally and that the fab- 
 bath be obferved as a memoriali of their deliverie out 
 of Egypt, Deut. 5. 15. which faith Maftcr Ainjivorth, 
 feemeth to have fallen forth upon the fabbath- day. To 
 be a figne, tba t the Lord did fandtirie them, was alio fct 
 downe afterward, as one of the ends oftheobferva. ion, 
 Exod. i r; but yet that was not to beftgnum obfignan.;^ a 
 fealing figne or facrament 5 but oncly a declarative figne 
 or indicant, or document, that God was the lancTirkr 
 of his people, or an argument, as others call it, or a pub- 
 lick note and figne of their profeflion, to diitinguifli be- 
 tweene the observers of the fabbath, as a holy and fanfti. 
 fifed people from others. But this may bee common \ o 
 
?55 Of tbt Jdbmtth. 
 
 te-.. and Chritlians, The :ra;tabilatie of the feventh 
 day rrom the creation/makcthit ndt eeremoniall ; for a 
 thing may/ bee murablc ? and hot cercmonialh iTo ap- 
 point the feventh day to bee obfefVcd dnd fanctified, is 
 rot a Cctc i-nOhie- urifeflTe the word certmonie be abufcd p 
 ar.d takiniiiore largely then for a thing fignificant or 
 i\ pica!!. It is properly but a politick ordcr 5 determining 
 a time jfoj the worfbip of God. 1 o bee a memorial) -of 
 tb.e creation^ and Cods reft the feventh day followed 
 indeed upon i he observation of that day, but was not the 
 - : only nor.principall. end of theinftitution ; for then that 
 
 i. ihou-d have becnethc chiefe pronely excrcifcon that 
 
 day, to contemplate and meditate upon the creatures. 
 God propound eth fes wotkc of creation^ and reft ing the 
 feventh day ? not ai the onely fcjeel to bee muled upon. 
 but as an example tor theobkrvationof a fjvj.uh diy 
 ftedicbiil iabbath.Hc wbeir of; he fetting o'\ h. r k\ i i': a y from 
 feitis,cap4. thecreation, the pvevo.- ;ti\ cm-: fiad :<■ b-.<f ih/dayof 
 Gods reft irom the vv< fke <;r\rc\>rio:\ and therefore 
 made choi/eof,yct/tfr/? &. J?> ec'fe^ of it felreand direcl- 
 ]y 3 as«&M*tefpeakcth, it was not appointed for comme- 
 moration of fuch a wofke, but to woifriip Cod for him- 
 ^clfc^ for his e\vne niajeftic and excellcncic. To end this 
 point, wee muft not confound precepts, concerning ob- 
 fervancies and ceremonies with morall. The ccremo- 
 rr.alsare only appcndicles, an .1 have their ownc pofitive 
 lavves for their ground. If becaufe there be fonle cere* 
 -mom ,il] precepts concerning the fabbath, delivered af- 
 $cnvard or apart from the promulgation of the deca- 
 logu ', \ he k S; th precept mail be holden, partly morally 
 partly ceremonial} : by that reafon other precepts 
 alio of the dccuiogtfe, fhall bee partly morally 
 
 partlie 
 
Of ' thifMMb. *ty i 
 
 •partly ceremonially for both the ecremoniall and judi- , 
 cialU law, futh Mafter 1)oWy have in them fbmething., 
 which is-juru mortis t aydfofarre forth are contained un- rJ$\y* 
 der the moral/ precepts. Swarsz likewife faith, NiHlomi^^^ xl *:'\ 
 mis tamen in ilhsceremomii feu ebferrvantii* font ({uadam 
 rati ones generates, qu<e Secundum £e pertinent ad nL ralem 
 ratienam lirtutum , ut jiefi ab8r&hu$t a pArtkulari fignU 
 Jjcatione cr ritutyeterk kgis>. In a word, there is nothing ^ 
 
 ceremoniall in the fourth pi ecept 7 no pofitive worfhip, 
 either legally cvangelicall^enjo^ned, but only fanc"tin> 
 cation^ in general! wkhoin determination cither of the 
 one or other.,. no>type or figmrkarion of things to come £e feftwjcj?,. 
 exp: ■cfTed,yea,or intended, faith Sivauz^ but only the in- 
 ftitution it ielfc renewed. with accommodation to the 
 ftate of man after his fail,- of which I made mention a 
 little before. All the determination^ which is added 
 over the naturall andmorall obligation, tofe: apart a 
 time to holy exercifes,is divine pofitiVe, not ceremonial! 
 or typienll : for divine pofitivc is more generall, and 
 comprehendeth alio other lawes impofed by Gqd for 
 order and policie in his Church- ' *-Dar eft . 
 
 Howbeit wee have diltinguilhzd betwixt the fourth betwixt the 
 precept concerning the fabbath, and thefabbath ? as it fakbach '-arid 
 was obferved by the people of God upon the impofi- Hf/>^f .' 
 Lion of more precepts concerninig ceremonies and ob- 
 fervances,yet even in their obfei yation wee may oblerve 
 fame markes, whereby it might be di-fcerned from their 
 anniverfariefeifts, and to bee ordained primarly for a 
 morall ufe. The fabbath was obferved every where 
 throughout the land^and abroad, where they remained, 
 in the wildernefle, in the places of their' captivity and 
 difpeftlon. The ceremoniall feafts onely at Icruf '.Icm,- 
 
 whuhu' 
 
f*5 tyttffilltfe 
 
 .vli: iherlews and*>rofe!its rcfor. ed from alt couhtrles^as 
 at the Pcntecoft when the ririe toneaies were fent downe, 
 and whereat the Apoftle Paul battened to bee prefent. 
 Next, the ccremoniall feaff s had ionic fjcrifices and ce- 
 remonies appropriate unto them, which might not bee 
 ufed at other times. The fabbath had only i h 3 doLb! ing 
 of the daily facririce at the appointed pi ce, befide the 
 ordinarie exerciles throughout the land. Thirdly, the 
 fabbafhsof anniverfaricicafts were transfe: red to the or- 
 dinarie or weekly fibbatb, if it was to Follow im me- 
 See CaCiub. diathv becaufe the deadcorps and meat p- c pared fpc- 
 exerar.pag. ci.illy of herbs, could not he prefeved with* Lit /pilling 
 
 ■f, 82 ; orputrifvinsfpeciillv in thefe bote a U'ltties, Nonfii- 
 
 Scahcer de . : **. s ,' ■ r 11 .1 1 jl 
 
 .. en ieMd tc&n ctmu s wquiunt? duo coutrnva jai/paf/jj jra^ /:/ erac* 
 
 p6o|. f rosier wprtuos. Scx'iyer rcftrainerh this cuftome to the 
 
 hotcmoneth Tlri. fiut the ordinarie or weekly fab- 
 harh was not drawnetothe fabbaths of thefe anniverfa- 
 ■ric fcaih. F6urtbly,at the anniverlarie feafts they might 
 •norf^thev were (i ayes or' joy and fcftivity which ioi- 
 'tcthnot with mourning or fbiting. See Nebem.%.\o. 
 Exod. 12.14. Num. 25? ,1 5 . And therefore thefe dayes 
 were called Chgg/m, which is derived from a word, 
 ifgni.'ving wheeling dbo'iftj leoping or dancing. The 
 
 l:* M'taT.pa?, miMi folemne day of thefe feafh was called jom tob, a. 
 good or mcrric day. The ordinarie iabbath-day was 
 not cm'e&fim tob. Sec £afitttbor,u$ y x\ox yet C/jag. They 
 were hot forbidden to fift, yet they might fair. That 
 injunction, Exod. \6 23. was a permiffion, not a com- 
 mand, or for preparation oneiy, not for eating the day 
 'following. Yevhey not only might raft,but did it ufti- 
 ally, at left to the twclfc houre, as Hooker provcth by te- 
 stimonies out dijofc^hm^jujlims^ Stietonius. B*lf;mo 
 
 upon 
 
uf the Jdwaw, 3 ffe i 
 
 upon thc'rfrf. Cam called the Apoftles, &$qjfiefaf£ &&$&•** 
 rot v.pcn thefibbatk\ iy* ^ <&■ a M «v i$$k0W$ p left wee flwuld <3afiUantim - 
 jfS^ /<? Afc/rak thejewes. ^.Auguftine C\v\^G q iff ^em- 
 thing concerning dining or flifiing upon the Jhbbkth^ when 
 kfanclifiedthtfevemb da}' 3 nor afterward, when hecgxve 
 precepts concerting it to hii people. Of thefc differences 
 "the reader may fir.de mcrc'mAhare DainifcemW} pave 
 
 -The Jewimiahbath which was thefeventh day from The Hiki^ 
 ■ thecreation,wasabolifhed at the rcfurrcction of thrift, ^yiibbath 
 bcciufe it had types and ceremonies annexed to i:, which c ^ ' 
 were madovyes of things to come. The ground ceafmg., 
 the obfervation of that day ceafed ajfo- for the fha- 
 dowes flee away when the body commcth in place. 
 Tea further, I will yeeld.that the abrogation was meant 
 by the Apoftle, Colofi. 17. and under the name of fab* 
 'bath there, is to bee meant onely the weekly fabbath, 
 . which .is more then White cravcth. Not thatlthinke, 
 •they anfwer' fufficiently to thofK who will liaye the 
 word to be applied to the ii rft and 1 aft day of anniversary 
 feafts, which were alfo called fabbuhs. Butbecaufel 
 thinke thefe to bee ? comprehended- under the name of 
 feafts, whereof theft fabbaths were the principal % and 
 moft folemne dayes . So that here is a perfite diviiion of 
 all their folemne dayes, to wit, that they were either 
 feafts,to wit ; annivcrfarie dayes, or new moones,which 
 returned mbnethly, or tfec * fabbath., which returned 
 weekly. I fo thinke the rather, b eca ufe we have the like 
 division, t Chron. 23. 3 r. where theLevits office is let 
 downe, to offer hum tfacrtficcs unto the 'Lord \ iri the fib- 
 baths J n the new meows y and on the fet feafts. And a^inc,in 
 £fe)L>i$> 14. wee have the like.' As for that, thatthe 
 
 'V word 
 
Y61 Of the fabbath. 
 
 word Sabbath is in the plurall number, it crofleth not 
 this fenfe : for To is the weekly fabbath ufually expref- 
 fed by the Greek tranflaters of the old teftament, and in 
 the new teftament alfo, dMatth. 12. i ? 5., i©, n, 12, 
 zMatth.iS.i.Mark 1. 1 2.' Mar^2,2$,2 j.dyttarJi 5.2,4.. 
 /j^.4.3.1. Lu^e 6,9. Luke 13.10. £>#?. \ 3.14. ^4cf.\6. 
 13. In theie places the word is taken cither for one fab. 
 bath-day onely^or for mo*. And io it may bee taken in 
 this place, Coloff, 2 . and tf inflated either fibbath^ or as 
 thclatccnglimtranflationhath>/rfMrf//> dayes. The fob* 
 bath-day is etfpreifed in the plurall nttnbcr for the fre- 
 quent and often returning. By the way obfefce-;, that the 
 old fabbath was not reckoned amongthe Jewifli feftivall 
 Addend efayes. Staffer fairb 5 £M4nifefto /abb At a dtfiinguunittr 
 prolcgome- f, () ^ lr yfi-, j . . . , T . ' 4 maws diebm. I he [Maths are 
 
 deemenda- lea, h u *!#$*[$ u r 0}h *#*&*&. <**f&* wh$c[l were all 
 tionetempo- one yvitji C "-' ;'■:, ■'« 1 ft? U /.ith filbith tKn> feeing it 
 rurr * fhadowed ihii p to urr.e, behoved tobceatolifhcd. 
 
 Suppofe it kid no* bcene a fhado\y 3 yet even as it was- 
 but a drcumftantiallp&'int o£ the fourth pi ecept, which 
 is moral! pofitive., it might have rf eerie changed for a 
 greater reafon* then was the occafion of the choice of 
 the former. For therefurrec*tionofChrift, and begin- 
 ning of his triumph,aftei' he had ended his courfe of hu- 
 miliation, was a greater reafonior making choice of the 
 firft day of the weeke^ then refiir.g from the worke 
 of creation was for the fevefith day before. The ttrffc 
 relpecl of necdlkie required abolition ; The k -co- id, of 
 The Lords congrtiitjt. ^ 
 
 dayobferved The nrft day of the weekc wcccecu d in >i ; •>: room? or 
 , " an ^ fro '" the Lift day of the weekc, and ilt:!\ bceAc obkTvcd i;i 
 umes. P ° C$tnc Chrift'ian Church from het faifiinac to this day, 
 
 without 
 
Oftb$fsW?4th< 1^3 
 
 without any change ox coiUTadidicay* The Apoftles 
 were convecned together thatd ty,when the holy Ghoft 
 defcended qpe-n ihcm, jL/fi5^ 2. 'When Paul had ftayed 
 atTroasfevendayes, upbnthe firft day of theweeke* 
 being the i event h day of [us abode, thedifcijplcs convee- 
 ned together to break bread 5 and Paul preached and con- 
 ferred withthem till break of -day, o^?. 20. 7. 1 j . The 
 origkaUhatlTj uyQ[\on€oftbeJabhi:h> butjabbatb is put 
 forwcekej.bccaufc from the fat bath as theprincipall 
 day y they numbrc d the reft of the day e$ of the wceke to 
 the next fabt>ath in order, (irft» fccondjthird,fourth 5 &c, 
 ofthefabbatha and diftingujihed them not by the names 
 of the planets. As when the pharifie fnd^ Ifaft twice in 
 thifihb&thjhix is, twite in the wceke, Luke 1%, 1 2 . When 
 ^tftupas r/fin early the firft day oftfafahbath, that is , of 
 tfaweeh) Mark 1 6,9, And Levit.z^.x 5 .feverfa'baths- 
 fa&Ubcectmfkat) tli3tis ? [evenweekes. Likcv.ijl -one,ac- 
 cording to the forme of (peach familiar to the He- 
 brewes, is taken for firfh 7 he evening and mtrni/tg were 
 we day, that is, thefoft day. This place cannot bee tranf - 
 lated one ofthefihl^hs : for the Ap°ftle ftayed but fe- 
 vcndayes,in which there was but one fat»bath-day.Nor 
 yet is it likely, that theCh' i' Hans did aifemble upon the 
 Iewifhfabl?athtot;heirexe]ci.'es. Howbcittjic Apoftle 
 went in to their fynagogu/e,^. 1 3 • upon their fabbarh, 
 that was not for.the^obfervationbfthejr fihbarh, but 
 becaufe hee could not findethe Ie\ves affembled togc-* 
 therat any othertime or place> that hee might hjve oc- 
 casion to winnethem> asycernayfee at that time hee 
 found occafion to deliver a word of exhortation. Wee 
 have the firft day of the wecke exprciTed with the like 
 phrafe D i C?r/#.'|& *, where the. Corinthians are dire cted 
 
 y 3 relay 
 
1*4 Of the fabbttb. 
 
 .to kiy aiidefome thing for the poore the mft day of the 
 fabba.cn, tha: is 5 of tiv/weeke, or every fiVrc day of the 
 pag.ni- weeke. Hoiv althmih thk text of S.Paul niaketb no cxprej/e 
 2l2a mention oj Church ajftmb ties this day % jefbcca8ftifiv'd#fb(> 
 cujlome ofQhyijlums : And likewife it is a thing convmi- 
 enito give almis upon the church-dayes^ it cannot \v:llbec 
 gatnfaid., but that, if in Qo^inth and Ga/atia^ thefirft day 
 ofev.ry weeke xvoa appointed. to be a day for almes, and cha- 
 ritable contributions tbe fame wm alfo the'ChriJiiannvcck- . 
 Iji.bdlj day for their religions aflemblies^fchhWhite^zvui 
 to this purpofc Qi\.Qt\\ffirjfo/tome y in i Corin.'hm._q$, 
 where he (hcwech> that the time was fit for collection^ 
 becaufethat day they had reccavedirnny gVettt beae- 
 fices, andthefirft of the fabbath; hee intei-preterh-th; 
 Lords day. Sodo thetranfiatibns ot'ih'e BifVle p£ji #i?j 1 
 both the former and this place of die 111(1 d :j 6| tfrc 
 week, the Belgike, the French, thelralian,th i Spmillv 
 the late Engl ifh 5 Beza's and Tremfflim o'.irbf the . Syii- 
 ack. YVith frivolous cavillation (Joe fome few to their 
 great difcrcdite prealfe to another fenfe, which is to the 
 fulloveithrowneby WaUm and Atnefim. This n*rft day 
 of the weeke,' Ii'eve 1. 1 . i o. is called* not the day of th : 
 Lord,as fomuimc in the fcripturc ? the time of fome hea- 
 vic judgement is called the day of the Lord, or becaufe 
 the Lord revealed' to him upon a day thefe great myftc- 
 rics, rbr that day haclbec nc uncertainc, the f :nfc cauto - 
 logically as [[John mould have laid, I was ravifhed in the 
 fpiritthat day I was ravifhed in the fpirit. But John 
 maketh mention of this day as ■ a thing knowne before 
 to the Churches, to defigne the time, when he law thefe 
 vifions. And he calleth it not the day of tire Lord, but 
 the Lords day, or the dominical! day, and fo ir Iv th ever 
 
 bcenc 
 
becnc called in the Chriftian Churcli Citict the day es of 
 the Apoftles. Juftii&ts calleth itApoc.z.^Diemfilii^SHn- 
 ^^bccaufr.thc apologie was directed to an ethnick, and 
 in his dialogue \\\x\\Trypbo y the fir ft day oj the rveeke ; be.* 
 cmkTtjpbo m £$$} ]ew. It were fuperfluous, to cite tc- 
 ftimenies c ;> prHx'f th:tt in everie age this day hath beenc 
 called Bie Lb$h uay/.md observed by Chriftians in eve- 
 ry age. . _ 
 
 Nouvi-Iifti viiig it bee cleare and evident, thatthe 
 % Lords day \v .:s ^ilfvcd in the Apoftles times, it is que- 
 i'Uoned whit er It v )s inftirutcd by Gbrift, orby the A- 
 poftles, or if by tile Apoftles* whither by them as ordi- 
 narie'paftour s oras ex raordinarie oflkc-bearersyaflifted 
 with dieinf:iiabled;r::clbnofthe f\n\v. ' Mifter Do iv, ft Difcourfe* 
 concernctb us little to^//o.v :i whither it iv.is d.livred by the WS-iV' ■"""■■ 
 Apftles the'mfelve s y or their nexi after commers. Thole 
 who come after a re equalled by him with the Apoftles, 
 who were a (lifted ex traordinarly in laying the founda- ■: 
 tion wherein the Church was builded, and letting clown 
 the government and unchangeable policie of the 
 (Church. Either every Church had power to hallow a 
 day likethe Lords day,or elfe the Church unwerf dl = If 
 every nationall Church/ then they might hive dirf t;cd ? 
 and hallowed fimdricdayes. If the Church univerfalL 
 that could not be brought to pafTe btr in the n-pi, f r.ta 
 tive,an cecumenicall councell. NonefTich could be had 
 for 300 yeares after Chrift. But fo the hallowing of fuch 
 a dav had bcene fufpended for 300 ycar.s. If the Churcli 
 may inftitute fuch a day, it may abrogate it alio, and 
 change at pleafure. If the Church, or ordinarie paftotirs 
 may inftitute fuch a chy^ they may make lawes binding 
 the conscience. For wee are bound in confeience to ob* 
 
 fcrvc 
 
ff J Of the fabkwu 
 
 fervethe Lords day, even out of the ale of fcandall and 
 contempt, in fee ret as well as in publik.e, with intcrnall 
 w^rfhip as well as extcrnall ? or els vvc finne^ howbeit the 
 Church cannot take notice of it,or judge upon it.If there 
 be no fucrj day for the Lord, then wee deny to him that 
 which the vei ic law of nature granteth to him, for the 
 law of nature requireth fuch a day. Seeing no ordinaric 
 paftours may doe ir ? ic folIoweth,that if the Apoftlcs did 
 ?i%, <3, it, they did it not by venue of their pa/Iorall power And of- 
 ficeiwhich rr as common to them with their ftcceffottrs >as Ma- 
 tter Pm fpeakcthjbut by that^wer which was proper- ■ 
 ly apoftolicall, and that it cannot be called an ordinance 
 of the Church, as Mafter 1>w alledgeth it may. Even 
 £* verb© Relhtrmine diftinguifhjch between traditions divine, apo- 
 knptciP ?. ^olicatl^and ecclefiafticall, and coifoundcth notapofto- 
 licall with ecclefiafticall. The apoitoUcall conft itutions, 
 may be alfo called divinejaith he, because they were not 
 inftituted without the affiftanceof the fpirit, and divine 
 may be called apoftoiicall, no: that they were inftituted 
 by the Apoftlcs, fed quod al cuprimum ecclejid tradtU 
 fnat)Cum ipfifeotfimedij. Chriftoaccepijfinti that is> that 
 by i hem they were firft delivered to the Ghurch, after 
 they ha? 1 rTrft receaved them apart from Chrift rimfelfc. 
 The obiervation of the Lords day is not like the Pa- 
 pifts unwritten verities, for it isexuanr in the fcripturc, 
 outthequeftionis about the precept. We confel'Ie pra- 
 ctice, fay they,bi\t where is precept ? I anfwer,thcir pra- 
 ctice was a paterne to us,and hath the force of a precept. 
 pagv 2 * Kit <etu§ hirnfelfe in his excrcitations upon Genefis, an- 
 f\vers 5 In fuch things we need'no cxprcfle preccpt,if wee 
 have practice and example, namely of fuch as we know 
 tobcthefirftinftitutours of good order-, by venue of a 
 
 fpcciall 
 
Of tfa fMaik- l&i 
 
 fpeclall calf lng 3 fuch as were the Apoftles, but chiefly 
 where the practice is reputed, for then it is inculcat, if 
 there be no ncceflTai ie reafbn craving a change. Rejponda 
 in tatihus non opus effeprtecpto cxpreffi, ft haleamm exem- 
 plum, t r^fertim eorum quel ft imus « v i a§i*; in ecckjinfitif- 
 fejx fftcial i vocation* primes ^infiit uteres y qualesf iter ant 
 Afojioli, In talibus enim cxemplum & .praxis vim aliquarfi 
 habctpneceptij prtfirtim 1m praxis ilia repetitur, turn 
 enini tnculcmur^nuUd ra'ionccejpiria mutationem requi- 
 rat. Adde alfo, that the obfervation was uniforme in all 
 the Churches, and coriftaftt, which prefuppofeth apre- 
 cep -, an ordinance, or inltitution. For what likelihood 
 is there, th.it one '-began,- and die reft every one after 
 other followed the example of others that wentbefore 
 in pradice,and that this way the obfervation crept in b^ 
 exemple, and did grow tc/ a cuitomffr The places ab'b've 
 cited make mention of the firft day of the weekc, and 
 the Lords day not as then begun, but at knowneand obL 
 ferved before, even at the Pentecoft, before the hoi/ 
 Ghoft descended' upon the Apoftles, And yet Rtvam 
 inferrcth'a precept out of i Corin.16. where the Corin, 
 thiaris arc directed every rirft day of the Weeke. to lay 
 afide Tome thing' for tlfe p'oore, where, howbeit the 
 chiefe intention of the Apoftle is to give direction for 
 the helpc of tlfe pooYc, y'etbeeaufe hee will have it to 
 be done the fifft'day of the weeke, itfolloweth that hee 
 will'eth affo, that tliey fliould dedicate the Lords day to 
 the folcnine afTembliii^ of the Church, for hee that in- 
 tendeththe cnd,intcnderh alio the midft, 1 'hi»tfi prima 
 intentio Tauli (it de'cdltf&a fldtuere, tame a qiiia vult urn 
 primodie heh do madit fieri, ind:(ecpu tur vo'ttfc niam ut 
 diem Dominium foltrtni ecdefi* confregatUni Julicamit. 
 
tin -Of thejabbath. 
 
 J^ui enim with ifinemjvuh'ci htm media-^fi nihil in ehjtt ille- 
 gitimum^antvirbo Vet prohibitum. Yet his words would 
 iiee fomewhat corretted 5 for the Apoftle enpyneth 
 them not to obferve that day, as if they had never obfvr- 
 ved 'it before, -but maketn mention of ir, as a -thine 
 knownc,and as £ brjfbjlome obfcrved) would move them 
 to bee tl |e more free- hearted, becaufc of the bencfites 
 which they had receaved that d?y. He enjoyneth them 
 no new thing, but conccmidg the collection for the 
 Saints,as he had given order to the Churches of Galatia. 
 Yet this direction implieth a direction to continue in the 
 obfervation of that day 5 for in directing "them to doe a 
 Mfcjj fane more would he have them to per forme gYea- 
 I e. du ies, BelUrm:ne givcth fome rules to trie genuine 
 apoitolicall traditions, which.,' if ycc will admi^ howbeit 
 they cannot be juuMv applied to their unwritten verities", 
 Dc verb© yet very well tothjobferv.itioiioftli.: Lords day. When 
 ■l>i Hon the umverpiU Churehobfh veth any thine, tkatntyi mfaln 
 '-' ' appoint hi t <jod^ and fct no where /■ it fbunl vcriiten , it be* 
 hovethio cwcnCj that it ivai delivered h) (\hrift and his A- 
 -ftffiSp. Another rule, Uhdt the nnnerfajl Church hath 
 p ^['ervccl ,1 1 A- t\;/<es before yjujlly we may belecvcjhat it was 
 in, I i t a t c d i y i tie Ap ojlks, how hit it bee of {itch a q uxlt tie ^04 
 mtgftt have bLt>w-i?/[! ituted hy the Church. To this pur- 
 pole he quo: ^ihsliij & (I ine/;.b. 4.. contra Vonatijlai cap.21 
 Thefearc the word', That which the univerfaU C&Lrch' 
 h!d. thy andhath not beeminftitincd by Connects^ but ever 
 :?,:.vntatr.cd, i: to he- beleev din albjufi reafin, not to ha ve 
 We^t ordxined fy&l her potver, then tie apofto'.ique autho 
 ritie^, gjhtod univcrfa tenet ecckf'a,\ec Cpnci. lit in&itu 
 iun> {ed Temper r:tentum i nonniji JutloYttate apcjlo : ica 
 . imditii n certiffime cr editnr . Bur feeing the ordinances 
 
 of the 
 
y/ iw jauoaipo lop 
 
 of the Apoftles were of two forts. Some were tempos 
 rarie, and to endure qhcly for a tim? 3 as abltinencefrom . 
 bloud 3 and (Irangkd., which wasenjoyned only for avoi- 
 ding the offence of the'wcaKe Jewcs: others were to 
 bceobierved conftantly. &|* this fort was the obferva- 
 tionof the Lotdsday . Experience hath proved the per- 
 petual! obfervation of it hitherto ? and no rcafbn can bee 
 given, wherefore itlhoukf bee changed hereafter) as I 
 (hall iliow. It wereiuperrluoiis to cite trie teft irhonies of 
 divines, referring the inftitntion of this day to the Apo- 
 ftles. ,$4l&uMiw:$ r6$. 
 
 After hee hath laid downe his reafens, confenting with 
 them in judgement, hee concludeth that the fir ft day of 
 the weeke was fubftituted to the fabbath by the Apcr- 
 iikst not ortdy by an ordinarie power, fuchas all pa- ^^ ¥ 3 & 
 flours have to order rites meerly indifferent in their 17 " 
 Churches, but by a lingular power, as by fuch as had in* 
 ipe&ion over the whole Church, andto whom, as to ex- 
 traordinarie office*bearers,was concredit to be fait h fill 1, 
 notonefy to deliver certaine precepts of faith and man- 
 ners, but alfo of comely order in the Church, Vt quit 
 dies in fcpimam '-ex vi & <znai<gia quart i ff'k'ctfti effet 
 fervandits, ne dijjtnjto ant cbnfufw ex eo inter ecdejia< or if 
 returyOmnibus v.biqne Cfmjtitiw cdftfiaret ; oa that it might 
 bit knowne t& all ffiriffifhf, what day in the weeke ts to b ce 
 obfervedbyvertne and an don:, of the fourth pK&pt, leaft 
 diffeittion &r confujt'n jlmi^it^jrif) there -that among tie 
 Churches. He citeth other divines, concluding likewiie 
 that the ApOftles beifig guided by the holy Ghoft, fub- 
 ftfruted the Lords day in place of the Jevvilli fabbath* 
 But others referre the initiation to ' Chrift himfelfe 5 
 which i§ rrtore likely ' for after his refer region bee ap- 
 
 Z peared 
 
VfB Of the fMaih. 
 
 peered fundrj times, taught the Apoftles things pcftai- 
 J?in£tothekingdomcofGod, that is, theinftructiotf, 
 ana government of his Church, and gave them com^ 
 maridements, &itt. % 2% Thefe cc i ttf mandements> and 
 inltru«rtions : | they delivered after to the Churches, and 
 fet them dovme irf their canonicall writes. NextXhrift 
 himfelfe appeared ,the day ofhisrefurrc&idn five times. 
 At the third appearance, hee appeared to the two drfci- 
 ples going to Emaus, at which time hee celebrated the 
 holy fupper according to the judgement ofgretfeftvirtes. 
 At the fifth appearand., he appeared to all the difciple^ 
 favg fhmif y who were eonvcencd together before. 
 I Kenhcgavetheni commifliori to goe at ii teach all na# 
 tion:> And in conferring his fprrit hee breathed upon 
 them, John 10. ATa?^ i 6. Fight dayes after, that is, the 
 eighth day after ( as Luke 2 . 2 1 . ft ben t'tg htda^es were ac- 
 r'0/kpti]h e'dfffr the circumcijhn oft he ch'ilde^ that is, when 
 thechilde was circumcifed upon the eight day ) Chrift 
 appeared againeya-nd Ttmtto was prefent, at which time 
 he cured his Unbeliefe It vVovjftd appearc, their meeting 
 was notf requent at ot her' rin$§> artd that Chrift appea- 
 red purpbfly af that time. And therefore it is likely, 
 that every eight day after ordinarily they conveencd, 
 andChrifi: appeare&uifto them, wherein that great di- 
 |i^lec [11 vine J/wfos is confident. r ~Dicij>firijtirrec~HonH)& o&a- 
 >,nci. cip.2. vs-quaqw diejifaue ditm in m-ior aftefldit^ aifdruftdifci 
 pulis] & in cottientum eorum v:h:t. At (aft upon the 
 Pcntecpfr\ which fell upon the eight day, that is,the hVft 
 day of the wceke that ycare 3 Chrift fent downe the ho- 
 ly Ghoft in the likenefTe of firic tongues upon the Apo- 
 fiies conveened together. There is no fpeciall time 
 noted for any ofChrifts apparitions, hut the firftand 
 
 eighth 
 
Of the fakbatk tjt 
 
 eMi:^ day,which fecmeth to be c[one ofpurpofe.Tfsere* 
 fore (jrilli^ Uk. i% . in j oiun^cp. 58. willethus to ob* 
 ferve, that the Lvangelift is not content with a fimpk 
 narration, but addeth carefully, apq eight dyes, andaU 
 kip* gathered together jn one f lace. The Lords day could 
 not have bcene obferved fo long as Chrift remained up- 
 on the earth \v ithout his dire&ioa, And this appcaretii 
 10 be one of the corrimandemenrs ? which he gave them* 
 Eufeliw afcribeth the inftiturion of this day to Chrift, Orat. delau- 
 advancing Chrift above all the great potentate of the ^• Conlb ®° 
 Gentiles 3 who could not prefcriye to all the inhab i te nts 
 of the earth to conveene every week c ? and obfervcthe 
 Lords day,as Chrift did. Jtbttiajtus cited by W0.^fig». 
 78. Mel Svjxjev tfxvfWUinv x&piouw, Tfehard kgth changed cr 
 tranfitiedtt ( meaning the fa': bath ) into the Lords day . 
 Thewordxypwxvi may as wellimporr 5 that it was fo cul- 
 led, becaufe the Lord was the authour and ini iii utour of 
 it, as becaufe is was inftituted for the honour and wor- 
 fliip of our Lord. As tjre Lords prayer is called itgji *"- 
 fizxv\ y the Lords prayer^ .becaufe the Lord was the au- 
 thour of it. Zanchim \% of o pinion, thar when the Lord 
 ; i?kiTcd the feventh day, the fbnne of God (pent that 
 whole day ininftiufting J^wan4&^,exerciling ; them ^ e . opcn'K 
 in the worfhip of God, and admQniniing theaK - teach l'Sct 
 their pofteritie to doe the like : for it behoved Ad$m to 
 underftarjd the fanctification of that day, which the 
 Loird had blefledand fanclirlecj. Weekrve fl mc greater 
 reafon to thinke, being certainc that Chrift was here oa 
 earth, appearing to his difciples atfund.rie times from 
 the day of his refiirre<5tion. ) till the day of his nfccnfioifc, 
 and inftructing them in tilings belonging to his Cliur- \ 
 that hee inftru&ed them in this point a}fi Yea, yee ice* 
 Z 2- hecQnveened 
 
17? 6/thtJabbath. 
 
 heccoflveened' with them, and in a manner obferved it 
 alfo/ 
 
 Wither Chrift himfclfe inttitutcd. the obfervation 
 of this day,or the Apoftles by the infpiration of the Spi- 
 SvnMc? lib ^ rit ' tnc aucnor ^i e i s divine : For hawfocyer BeJLxrmine 
 cap.47," ' diftingtiifhech traditions in divine and apoftolicalL the 
 diftinction is hue imaginary faith Junius in his anhver > 
 and Btllirmwe himfclfe acknowledged-), that the apofto* 
 Jicall traditions in 'rdpe&of the amftance of the fpirit, 
 may be called alfo divine, howbeit they were not deli- 
 vered immediatly by Chrijt himfclfe. Tratitiones vere 
 ej>Q8olic<tJunt dh'in.€ fihh Vo a/m\ ^cza in his great an- 
 notations- upon Apocal. i.io. cafe hk^sfpoftc licam & 
 Vc're divipamtniditioncm^ AtrAdition.trucly divine fyvc-* 
 beit Ajptffolicall. Cornelius ft Lapide joyncth both toge- 
 ther, Chrift an d His ApolHes. Vnde a Chriflo & ApoHglti 
 fiftnm afabbato in dominicum eft tranjlatum-** 
 dav e iuStf S Some, faith "Dow^ ground the institution of the Lords 
 tut'e to the day upon the fourth command em ent, fome upon the 
 oi4(abbath, JanCtificationofthe feventhday at the creation, other 
 ieeke for authority out of the new Teftamen^ but all 
 thefe three agree in one. For the fourth comtnandement 
 was but a renovation of the' fi'r-ft inftitution; after the 
 creation. The fubftance of the commandement is to 
 obferveafeventhday^the renewing the appointment of 
 that ieventh day of the'firtt weeke, was a circumftantiali 
 point., and therefore it was changeable, like as for fome 
 types and ceremonies annexed toir 5 it behovedto bee 
 changed. The inftitution of the Lords day, was but a 
 fobftitution.of another d ly to that which was, thefub- 
 fiance remainin'g,towir ? that the feicmb day of a weelce 
 t>e fan&fied, For, as Iobferved brforr? xtii force of 
 
 In GencC 
 cap,2,j, 
 
■ U ,-. C _ tit ,;M', fj^ 
 
 Gods ex.tmplcallcu^;;d iji t;v fourth commanjcaieiit, 
 Iiethiruhis,d>ierly, that God putpo%^Qok.c iixdaycs 
 to create the world, whereas he might have done it in fix 
 houtes^and reft cd u^on the feventh • not in this, that he 
 created in thofe fix dayes x and refted upon that feventh 
 day, which to\ owed immediatly after : for the Lord 
 filth, for infix dayes^not^for in. tbofejix daget, God made 
 choifeofthat feventh day at that time tofan&ifie ir, to 
 bee a memorial! of his reft from the worke of creation 
 that feventh day. When Chrift rofe from the deadend 
 anew creation, as it were 3 of a new world was begunne, 
 there was greater reafon to fanctifie that day, ho wbei t 
 there had hecne no types, and ceremonies annexed to the 
 former, farre more fceing it behoved to bee abolifhed, 
 Th: feventh day in the precept is to be considered mate- 
 rially, as it were, or formally. As it is confidered for-* 
 mally, and in generally it is. of the fubftance of the com- 
 mand, but confider it materially, as the feventh from the 
 creation,it is not of the filbftance of the commandment. 
 The feventh cfoy may bee confidered both the wayes : 
 Septimm aiitemdies intellhi poteft'. . vel'MUqui eflfepti- Svarez de 
 mm dies aireationt mimerando afrimo die cre&tiow y qu* r ^ Iaa ~ 
 dicipotejl veluimaterialis nvmerjtio, vet p&lejl diet Jfpti- 
 ww,f/wj? generatim^feu formafitcr Me, qui eftidtimwip 
 ft pie nan o numero die rum, ficut Ariftoteks dixit ultimam 
 unit ffiem e'Jeformum mmerj. The inlHtution then of the 
 Lords day, is nothing els but a fubftitution of another N 
 feventh day to the former feventh day, confidered mate- 
 rially. Thefe are the common phrafes of divines ; that 
 theoldfabbathwas changed into the firft day of the 
 weefce,that theglorie and excel! encie of the old fabbath 
 was tranflate$ into that day, that that day Succeeded oi- 
 
 was &bfti{utc 
 
was Jiibft'iture io' the old fabbath. V\ hat c i>th:Tc pfora- 
 
 fes impon, but chat vispracepti the force of the precept 
 
 yet rcmaincs, aud only the material 1 numbring for great 
 
 refpects was chained. 
 
 The sm* Vhilo* Jud*m in h i s bookc de opificio mundi in the place 
 
 JSd»y; above oited^ uponoccafion of the fabbath difcourfcth at 
 
 large upon the myfteries of the facrcd fcptcnarie, as hee 
 
 calleth it, or number of fc veil . Peter M&Hyt faith, that 
 
 God delightet'h in the number of feven, and hath clofed 
 
 up great and wonderful! workes, within theeompaiTe 
 
 of the number of feven. Scaliger faith* that the number 
 
 of feven dayes is inftituted by a divine power, becaufe it 
 
 is fo commodious for all the courfc of the year, called 
 
 Qnon. Hi- Solar fua& hath into it fome divine thing.DivinitusigitMr 
 
 S°S- P' T 9& inftitutm eft nutrients dieramfepi cnarim^ qui ad omnem ci- 
 
 vilisanniSotarM rationem comm&dijfimusej}) cjr ut dixi 
 
 jiefcio quidSZoi habet. But in the inftitution of the fab- 
 
 bqjth,God had not an eye to the myfterics, or hid vertue 
 
 which is in the number of feven j but to the abilitie of 
 
 man. The fabbath was made for man 3 and not man for 
 
 the fabbath. 
 
 Our rcafon thi for the perpetuity of a fevenths day fab- 
 bath to be fandified, that this order cannot b^changed, 
 that it is of the fubftancc of the fourthcommandemenr, 
 arethefe. Firil, if by vertue of the fourth precept of the 
 decalogue, wee bee not bound to fanclifie one day of fe- 
 ven^then we have no divine precept for any certaine cir- 
 cle^ circuit of dayes for thefanctirtcation of a certaine 
 day : for no where in fcripture have we any precept for 
 any other revolution of dayes to obferve one of them. 
 Without a certain and let fyfteme of dayes there would 
 mk great confufion and divifion in the Church of 
 
 <*,:~ - cod, 
 
God, fome fudging one of ten, others* pcrfiaps - one of 
 twenty oi' thirty fuffi-ient, &c. It behoved th. Lord 
 therefore by his fupreme authoritie to feint the time,-, to 
 execmc all fcruples oat-of mensmindes, and to prevent 
 all confufion and diforder. No humane authoririe could 
 have bound mens conscience to the obfervation of it* 
 The Lord no where hath done ft, but in the fourth pre* 
 cept> Next, the rcafbniiithe precept concerneth us all, 
 for as I have laid before, the Lord tooke fix day e? to 
 creat the world/io moc po ic wet, and-refted the feventh 
 to be a paternc to maXrmny Hundred yeares- before the 
 Jewes became a nation, and in that precept, which wasE 
 renewing of the fr?ftitutio% commandeth us to follow 
 that paternc. J hirdly, the proportion betweene the fix 
 dayes for nlari to doe his owne b&fineflc, and the feventh 
 to be dedicated to God, isfojuft, that it cannot bee al- 
 tered without prejudice; for to give man but five, wcrg 
 an heavie burthen, togive'himieven, or eight, ormoe ? 
 the time fet apart for God would not be luftkient* Vd~ 
 leffe wee will ttlinke God exv&ed more then Was fufrki- 
 entjwhen he required the fcverith.But wemuft acknow- 
 ledge that-God is good, and wee profefle equity in his 
 precept, in that he hath given us fix dayes,- and taken but 
 the feventh to himfelfe. And who wis fo wife,as to &mi 
 out this proportion without prejudice either to God or . 
 man. ^f/tfWm{tinguimethmorall precepts in three E-l^i 
 rankes: Tfiefirft arefiich as naturall reafon doth yeeld T 
 to incontinent : The (econd arepf fuch as need the more 
 fubtile conilderation of the wherfort, cpnfidering fun- 
 dry circumftances : A third fort are of fuch as need di- 
 vine inftruc^ion to help maris reafon to judge, andcQn* 
 defcend. Thefe of the ftrit ranke are Sjolftte dilege 
 
 IOC. arc, r„ 
 
r.i.ii?^ ,'"mpiy oiatiuiutly ofth. kw o"iaturty.herv(t 
 arc atraincd unto by humane discipline and initiuction 
 as the! :ot the fecond ranker divine infcruCtio t/s thefc 
 of the third. And to this rankemay this proportion bee 
 referred. But wee are content to urge it oncly as divine 
 pollcivc, but u ic hang cablets the reft of the morall pre- 
 cepts, pre* So that the fourth precept is partly divine 
 naturall, that God muft have a time lee for his vvorfhip> 
 partly divine pofitive> that he muft have one whole day 
 of feven. Fourthly^ Chrift or the Apoftlcs would not 
 varic from this circle, when they changed the feventh 
 - day from the laft to the fir ft day of the weeke, but kee- 
 ped -themfelves within that circle, which they might 
 : and would have done, if .the fourth precept had becne 
 . given onely to the JeweSj or the circuit had beenccere- 
 moniall, and had relation onelytothe Iewiflifabbath. 
 And this is an argument by the way, that this Tyftemc 
 of jcvcn,or circuit of the weekowas fetfrom the begin- 
 ^ ning. The reafonofthe inftitution of the Lords day, 
 
 HnftJiKjc (M\BeUarmine, was, that it might fuccecd to the fab- 
 c 4 u.° bath, for divine Lav required, that one day in tie n<ceJfe 
 
 fituldbee dedicated todnins v.o/fl)ip. Namjwdivinum 
 " tequircbatjtt ur.ui dies hbdcm,d c dedixaretur cultui diri- 
 no. And feeing it was not convenient that the old fab, 
 bath mould bee ftill oblervcd, it was changed into the 
 Lordis day. For the perpetuity of one of feven, the tcfti- 
 Homil.io. m monies of many divines may beeallcdged. Chrjfftomc, 
 gen.2. { j am f.^ a b initio dottrinani haw nobis ittftnuat "Deus, evu- 
 
 diensin circulo hebdomad* dieto unum integrum fegregdn- 
 dum cj feponendum injftirittulem vpera ' tone///. 'Theodore- ' 
 j#jr, S c ptem d ebus circulum omnem die rum condufit. Beta 
 Goj! . ' to* Apoidl. I . I o. J$hiartumpr>$ccpium defeptimo qitoque die 
 
 fdn&ificandO) 
 
V.'/ 
 
 "f&n&ifcsxdoi quo ad outturn ^Dei attinet ejfi Ugh niormk 
 & immot*. P. zftiai tyr in his common places, that n k 
 ftahle andfirmC) thai one day in the rveeke bee' dedicated to 
 Cad\ Zdnihius upon th : fourth precept, that ir is moralt 9 
 . fifarreas it commandeih in to conffcvatc one day of j even to 
 Cefds 'cxtcrnall worfitp* Junius &h,it is naturall that the 
 feventh day bee confcc rated to God. Trxletl. in Genef, D T ^ ; -r 
 cdp*2, Suirez acknowledged^ that the dedication of m f m V $ 
 the feventh day ,howbek hce calieth it an eccleiufHcall 
 'precept cannot be changed by the ordinariqbrordinat 
 as he calieth it, power of the Church. Becaufe fbmcec- 
 -clefiafticall precepts-are {p neare and like to divine infti- 
 tutions, fo cpnforrne to the law of nature-, fenced with 
 fo many reaions of honefHe and religion, fo ancient, and 
 • ftrengthencd by univcrfall cuftorae, that fimplic, or by 
 the ordinate power of the Church) they cannot be abro- 
 gated. Among which precepts, he raflketh that of the 
 dedication of the feventh day. And therefore he infer- 
 reth that by the abfolute power of the Church and the 
 Popes, it may be abrogated, f amen practice, & moralit r 'r 
 dicipojffc aliquo medo imwutabiie, licet eccJeftdjlrcimifif^ 
 that \%fi tn#y he; fad inform fort to be worally "iwfffipt i - 
 nice unchangeable : Which is as much as toTavs with lit- 
 tle honeftie or credit can It bee put in ..practice. Such 
 fhifts are fbphifls driven unto., when tHcy would ad- 
 Vance the authority of the Cifhrchtoo high) as if the 
 Church dnely in imitation of God had dedicated one of 
 fevcn ? and had not direction from God. Alwayesyce 
 , fee hee acknowledger h, that to obi erve holy one of the 
 feven dayes,is conforme to the law of nature. 
 
 This feventh day, to wit, the Lords day, cannot be The &&s 
 changed as the old feventh mx.+ which was the lait of the d *y un ; , 
 
 :Aa %c-ekc/ dl215 S eabl? - 
 
*7» v f tbtjabluth* 
 
 weekc. It is not onefy unfit, . and uno^nvenient,, but i t 
 cannotbee changed. Notbecaufeof the nature of the 
 day, tor it dittereth not in nature from another day, 
 more then the former fabbath. If the former fabba'th 
 had beene holier in nature then other dates., it could not 
 have beene clanged; i But r the jfeafon of the immurabili- 
 tie of the Lotas day is, that- it was Tec downe By divine 
 authority, and therefore cafrnpcjjfee abrogated "by hu- 
 mane auchoritie of princes^ mQ&0%)&t prelates. Wee 
 muft not lookq for Chrift till hiicomrning-againe, nor 
 for any to arife hereafter .equailin.ptsxver.jind'iiiuhority 
 totheApoitles..N£xt, the confideration taken in ma- 
 king choice of this- day, cannot Icrye foi another day. 
 Chrift is not to fuffer death, and riie ag;inc at any other 
 time. .A weightier confidncuibn to make a new change, 
 will never fail fbrtfytfren the rejucr^;|51;on of Chrift, And 
 therefore howbeit the'Cltiirch had inllicuted it, it can- 
 De.i€ftiic,4, not be changed. ^At verb ea l$qft}ctirn / r^c^tum nhi* 
 niMrro. , turmjjlerio rcfuirzfliinis Chr ftifamfd '"<>■ qti >■■'' M ficjm- 
 mutjtbik eft: Neczximpotefi Q riju&flsn > . fih w.S'tffiy ncc 
 poteHnonvivere gtcr.o.;} fojtqnam. rqhncxit y faith Sua- 
 rez. Seeing Chriit^refurrcction fellFpnh that day,itcan 
 never be true that Chrift tofe not that day. Therefore 
 for the dedication of fuch a day, to wir 3 the Lords day> 
 Kam, tfaih S&are$&axb) the reafons are perpetual! and unchanged 
 ablc> which havefo fixed the determination, that this 
 preccpt-of the Church cannot reafonabiy be abrogated, 
 and that the holy. GhofJ, which govcrncth theChurch, 
 will not fuffer fuch a chan.get6bee.made againftrcafop 
 and the utilitie of the Church. But if it bee of divine in* 
 ititution, and not the Churches, it cannot beechaiigcd, 
 but by the like divine infHtution. For what evcrbe the 
 
 confiderations 
 
iccnfideration* iri making choife of the day 9 the deter. 
 mination,or as they call it/^A</^^W,cfcpendcthchIe% 
 upon the will of the inftitutourl" Of the divine inftitu- 
 tion-Ihave treated a little before. Irefcrre the Reader 
 for more to WilletsYfe Synopfis, jerkins cafes of con. 
 fcknce,F*% agairift the Rhemift, Afocti.iQ. and other 
 worthie Divines. 
 
 The places ajledged&wi^ 4. andgahr.%. Jinakezh ^ n di ^ 
 not againft all difference of dayes., butthe ceremOniall, tence of 
 ordeadjudaicall. The weaker Jewcsj'&ra. 14. thought -^^ 
 the holy dayes commanded by God in the old law, were 
 itill holier then other ; dayes. the Apoftlnviiletn fuch 
 to be borne with^till they come to the fuller knowledge 
 of their Chriftian libertie. 'f he Galathians fiiSt beciie 
 converted from paganifme, had begun in the fpirit, but 
 were now by the perfuaifion of the faife apoftles, like to 
 end in the fkih>beginning to obferye the diycs^moneths, 
 andyeares, which the JcwesobTerved of old : ^ayes, 
 that is, their weekly fabbaths; CWoneths^ thatis 5 their 
 newmoones ; fc'4rh } that is, thc'fr yeMy dayes, or an- 
 niverfarie feafts ; or*f}te> and yetins, that is, Stat/tia 
 tetnpora tmorUtn^he. appointed times of the y cares . For 
 by the fame reafoa, that minefhsmiy betaken for new 
 moones, jvarar may be taken for yearly dayes. I fee no 
 likelihood ? that they obfervedthefeventh or fifty yeare. \ 
 This exposition agreeth with the dh^fion of the Jcwifli 
 folcmnitieij whereof I made mention before. The ob« J 
 fervation offuch dayes, fstaxedhere, as were in fornc 
 rcfpec*t, of the cjuality of the new moones, and yearly 
 feafts. Now thefe were the fabbaths." This cerejmb^ 
 niall difference was abrogated, but the morall ufe o f a 
 fet holy day was not taken away . For at the fame time , 
 
 A a 2 tlfq; 
 
jbQ Of the J'aubjwt 
 
 t|ie Loixii* cj >y was obfc r zed, and by the Galathians. in 
 particul ar,asyce may fee I Covin, \6.i. tohere the Apo- 
 ftlc inaketh mention of the Churches of Galatia. Now 
 to let a day is not a (hadqwingcercmonie more then to 
 defigne a place for the congregation to t meet In, but .a 
 matter belonging to ,order. But there was more requi- * 
 red to this day. . For it was not inftituted only for order, 
 arid policie 3 .that rjie.pepple might know what dayes to 
 conveene to publilse exercises, howbeit it was one re-. 
 fpect. Tirne.s. may bee appointed for preaching and 
 prayer phtheweckedayc:; by any particular Church/ 
 But there is more required here, a day to be obierved 
 holy by the univerlall Church,riu t q.tily for publikc wor- 
 ship, but alfo for privat, not oncly for external), but alfo 
 for internal!, which could not be done but by divine au- 
 thorities which is fupremc, and onely able to binde the 
 conference to internallas well as external!, to privat as 
 well as i$ public^ worfhip^as I have faid before. 
 The manner The laft point which I am to touches concerning the - 
 ofobferva- miclneileoftheobfervation: Whither we be bound to 
 Q ? n * as (tricl obfervation of the Lords day,as the jewes were 
 
 of their fabbath. The fuperflitious obfervation of the 
 Iewes wee are not bound unto: Tor they obferved that 
 day more precifely, then God ixcuircd.r. They found 
 fault with Chrift healing of the ileke man upon the fab- 
 bath,and the ficke mans carrying horn,e of his bed. They 
 havehad, and have many fooliih obTcr\-adons, as not to , 
 pull up an herb on thefabbath, nor to cat an aplc which 
 they pluck upon that day, nor d iw with their nailes in 
 publike 3 nor catch a flea unleife i, bite, L^ais then fee, 
 what God hath forbidden them. They were bidden 
 fc^k-e that which they had to bake upon the fist day* and 
 t '■'" " " : ". " fqeth 
 
Of jU:J;wfc>!fi£ g|g^ 
 
 Teeth that they had to leeth, Exocl. i d.23. and fcrbidcien e 
 to kindle a fire upon the ftventhday. But thatwhicfi: 
 was baken and feethedupon the.ftft day, a part of it was 
 not referved to the feyenth day,-- but that which remai- 
 ned over unbaken andi unfodden. Thete^t lmporteth, 
 no further, for if it hadbeene baken or /odden, they 
 would perhaps have attributed the not putrifying upon 
 thefeventh day to the baking or teething." It was food 
 that might bee eaten without baking, like comfites or 
 fruit. IrFeemeth then this injunction was. given oncly 
 during, the time the manna rained. If this direction had 
 beeneto beeobjerved afterward, they might not have 
 eaten any thing which was baken two dayes before. Js . 
 Itjikely that Chrift and others bidden to the Ph&rifees. 
 hpiife upon the Xabbath-day, hacLno meat drefled for 
 them by bakingd" feething. The kindling of fire was 
 forbidden, not /imply, but for baking or feething the 
 manna, as fomethinke, and therefore endured onely fo 
 long as the manna lafted., howbeit the molt fuperftiti- 
 ous fort of the Jawcs in Liter , times obferved it. It is 
 noted of the Effens, a {trier feci of the Jewes ? as lingular Sr ^ i J^ i 
 in .them 5 that they kindled no fire upon the fabbath- aj>^ SS ^^^ 
 day; They were-cpmmanded, Excd.,16. 2$. to abide 
 every man in his place, and not togoe out of their tents, 
 atJeftoutofthe campe. This was by t temporaries Af- 
 terward they might take journey upon the fabbath to 
 the Prophets or jynagogues, 2 Kt&g, 4. 2$..LeyJt.2^.p 
 Yea, if they were not to journey for that, the Scribes 
 prefcrived to them 2QQocubits,thatisamileorthe*e- 
 aboutSjOUt of a towne or citie,which was called the fab- 
 bath-dayes-journey. But afterward they became more 
 i!iperftitious,not takinguptheLords intent in that place 
 
&i JLxodui, a. die Jew chat would not be draw-c o:\ihf 
 the jackes^ whcicin he had fallen upon the fab^atli-aay . 
 So-howbeitthclcwcs fhoulJ be fuptrftitious now in not 
 kindling fire, that is no wanv-nt that the direction was 
 nottemporarie. Something, -this prohibition ferved 
 onely during the workmai-ifnip of the tabernacle. But 
 let it bee granted, that both the one direction and the 
 other were to endure during the policie of the Iewes, 1 
 deniethat they were forbidden by vertue of the fourth 
 precept of the decalogue. They wolfed and might have 
 kindled fire notwithstanding of the fourth precept. 
 Their reft upon the fabbath was cererrioniall and figu- 
 rative. And becaufe ceremoniall and figurative, there- 
 P*S»i r - ^ orc 5 faith Belhrmirre, and HSow after him, with others, 
 ir-behovedtobemoreftrict, exact, and rigid. For the 
 more exact the figure is, the better it rcprefenteth and 
 f>gnifieth. So granting, that drcifing and preparing of 
 meat by fire were not a temporarie precept during the 
 • ijianna, yetit depended upon the ceremoniall reft anai 
 typical! ftate of Gods people under the law. Theyab- 
 ftained from the buriall of the dead upon the fabbath- 
 day, 2 Al4cc4Li2» 3$. becaufe if any touched the-dead, 
 or entred into the houfe where the dead lay, or touched 
 a grave, was uncleanefeven dayes, Numb. 12.14. r£. and 
 confequently they might not enter into the tabernacle. 
 Here a duty forbidden for legal! uncleannefle, which 
 bindeth not us. The prophanation of the fabbath was 
 a capitailcrimei €xoa. 31*14. but this law bindeth not 
 us. The workes depending upon the ceremoniall reft> 
 or any particular cercmonie bindeth not us 3 but only the 
 workes inhibited in the fourth precept, wherein the ce- 
 ^jmonialland judiciall precepts are not included* but 
 
 only 
 
Of the'fiib-haih' ' , 'M\- 
 
 otiely annexed to them, as peculiar unto, that peofky 
 which wns undcr'jthe, tutprie, and paedagogie of ihe 
 law. ^Aqu'mg faithj tJiat theocerenionialland judicial! 
 precepts are not contained in the decalogue. ^Adfecun- Sccun.cja ? '/c- 
 dum dicendttt»,q%i)dJKiicinU4fr*c'efi&fttnt determination S^ *Ri*fd 
 nes moraliumprxcc-ptiruffl } p out ordinmtur adproximum &?fecu'nduir. . 
 //*#/ c5" ctr$mcni,&Ua font quxdam dete, minationcsfrAMp- 
 torum maxtdium^ front orainatur ad.^DeUtft. undeneutra 
 precept a contiMntta 'in defiMogi >. If then thefe workes 
 were not forbidden by venue of the fourth precept, we 
 are notbound to f orbeare theim If our obf ervation of 
 the kords day prefigure that blelfed and glorious life 
 which we cxpc<&, as fbmc doe hold 5 then our reft fhould 
 
 be alfo as exa 9t and rigid,becn u(e figurative. - *~Dominicm 
 diesflui Chrifii refurreffioneficratm efi^[rer nam requiem ifciiVte 
 JpiritM& corporis prsjjgurat, hithJugujlmc^. But wee 
 
 ground. It may bee fitly drawne to refers? Me heavenly and 
 ftirituaU things, but that is not -any end of the 'nfiimtion. It 
 is. not tjpiidesHnatti^ iMttkidfofanj flhvJow or fignifi-* §mmt %& 
 \atio»^thdug h ,tmaj hfith ah lied ifetp fuch Aj/fnfc , iaith S^ 
 U r illet. 0m reft upon the C'l vr'i it :iari^trbafft is only fub- 
 iervienttothefanaifyiag of the day; The flricfneiTe 
 required'of old by the vcmicof the fourth precept, is re- 
 quired ctirs'i As Whit maketlrfuhday an holy day only 
 by the ordinance of the Chi rch 3 /w|. ' i of; 1 ft, fo the 
 particular forrne and ciraitnftances of retting are pre- 
 bribed unto us, titlf Hee,by theChurch^jM.35* mea- 
 ning the Church goycjtj;pars', the prelates; So doth &/- 
 Urmine ^.Wqw ilich Worte, as fhall be permitted by the 
 prelatsjoi: have beefie ufed by long-cuftofnc. Tertib ope- ^ 
 ra conceffa ' a-prJatti. J^mrtb-ope?-a-qu.e ex ^nfuetudiHt^ncTclo. 
 
 [unt licit*. 
 
I 04 uj 1 t)C j <x 1 vain. 
 
 font Ucij^O\xt hoy fat! er ; the prelats, paternes and pa- 
 trons of the prophanat ion of the Lords day, ufurpc di- 
 ipenfation with Qods morall precepts. The very light 
 of nature lcadeth a man to acknowledge? that what time 
 isfctapirt as ho'y, it mould' not bee prbphaned with 
 worldly bufineffe or excrcifes, hovybcic this light hath 
 bcene detained in unrightcoufneffeamorjg the Gentiles, 
 who would not fpend the 'time as they ought to have 
 done, or were ignorant, and thought their games and 
 plavcs were a honouring of their gods. I need not tc 
 reckon particular workes^ this gencrall ingraft in mam 
 minde by nature,that a holy day mould befpent in holy 
 exercifesy>villdirec1 every one in the particulars. This 
 or that will be an impediment to the fpirituall cxercJfes, 
 whercunto I am bound this day. Jn hoc pracepto eft alt • 
 quid, quodeji morale 9 ut vafcre, ideftjintendere Deo, oran- 
 do, ccl'endo^ med/tando^ qnxfiinl in di diamine legislature. 
 Et ijln hodie in lege Qlriftiana rn.igis manent in virtute. 
 fttam-inlege veteri. Ex-Jlatutis ffnodalibm dioecefu Lin- 
 fonenfis anno 1404. Here ye 2 fee in the ftatutes of that 
 diocieit is acknowledged morall in the fourth precept 
 topray^orfliigjmcditatej that nature ditcth this much, 
 and that thefc ducties remaine more, in ftrength undei 
 the Gofpell, then under the old law. This ftatute with 
 the reft was approved by a ' Cardinal!, Ludcvhm de Bar- 
 ro. In a counccll holden at Mafconc 5 88, the people is 
 exhorted to fpend the Lords day in hymnes and praifetf, 
 ptSyers and tea res, Suntoculi manu/que veftr* toto ilk dit 
 ad Veum cxpanfe ; Lety our eyes be bent and handsjpreaa 
 toward 'God all t Ut day. They require alfo fpirituafl ex- 
 ereifes, m the night it felfe. In the fynods holden in 
 Franccj by the Popes legates Galo and Si'mon % i'c was or- i 
 
 daineq 
 
dainect undct die paine of excommunicationj that none 
 grind at vvatcrmills, or ally other im\U$ from faturday 
 at evening till the Lprdsday at evening. CardinaU GaU 
 and SimonvJdv fenf IegateSto Trance about the yeare 
 I % ri . In a Ty nod .holden in A rigetrs t ? 8 2 . the 1 ike o r- 
 dinance was made againlft grinding at milles, notwith- 
 flanding of the abiiije'for along time. beforc^for that fins 
 are the more hainous*, the longer miferable fouls are 
 bound to them*' tumdiqmfrtfcrtytio cmrZfyxccptd tfe~ 
 calogi locum JiM vindicare non pQjjpt. ,'Seeing no prefcri- 
 ptioncan take place againft-the precepts of the decz- 
 logue e Yee fee they groiirtd their' >o^nance upon t he 
 fourth precept^ andcohtludc % .v i jptdrtiprxecpti^ that 
 Chriftians may not grindat tttilles th ;t day, from eve- 
 ning to evening . They inhibited alfo cutting or fhaving 
 of bea rds that day, or any other e^ercife of barbar era) r, 
 under thepaineof ex«ommurtication % but in cafe of im- 
 minent perill of death or grievous difeafe;, This itnet- 
 nefTethen required of us, admitteth ndx lawlull and ho- 
 nelt ganes^iOoting^bowHngjWraftling^&c. farrelcife 
 unhoneflandunlawftill, wli hought&riotime r to bee 
 fuffereds FoHionefl: games and pafTe-timcfs, howbeit 
 horiefb may be impediments t > fpirituall cxercifes-jand 
 diftfa&the rriinde as much as tffe lawful! woi kes of our 
 callings Rcfrefhment by meataiid diinkewas allowed 
 by God himlfelfe, when hee provided fcl'r the feventh 
 day,and by C^rift himfelfe? who being invited, went id 
 the pharifeeshoufe upon the fabbathto dinner: A mafr^: 
 may recreate himfelfe with the free aire of his garden - 
 or the flcIds 3 ifEimilyduetiesor the like hinder him not, 
 providing heefpendthetfmcinholycxercifes, or holy *' 
 conference with fbme othcr.But games $ id pafle-r i m es 
 
 Bb canriot 
 
S«& Wfwefabbdth. 
 
 cannot coniift with fu'fch holy excrcifcf. Workes of 
 pietie^as to travcll to the places of puftlike worfliip ; or 
 chatltie, as to vifitthe iickc,.. andiof nece/iity, as to pre- 
 fervcthe life of man and bead in danger, arc lawful!. 
 The Jewes differed tbemfr'lvrs rather to bee killed, 
 then take armes upon the fabbath-day, Int afterbetter 
 advice* they refolvect , to fight if any invaded them, 
 xMacsaI. 2*4 1 1 The Hebrew Doctours h ave a frying, 
 reticulum anim*> impellit fahlatum, tbj perJll of the lift 
 drivethanutj thefhhlath. Yet we mould pray to be free 
 of fhofe neee/fities. Chrift foretelling his difciplcs, 
 CMttthi 24. 20. thedeftruftion ofjerufalem, biddeth 
 them, and in their name, other di fciples^. who were to 
 follow after, pray,that their flight might not be in winter 
 nor onthe fabbath-day : wherefore not on the fabbath- 
 day > but Becaufe it would Be an hinderance of their ho- 
 ly and fpirituall exercifes upon that day. Now the de- 
 ftructionor Jerufalem fell not forth tillrourtieyeares af- 
 ter Chriitsafcenfion. JButfo it is, thelewifh fabbath 
 was one. of the dead ceremonies, which obliged not to < 
 ncceifaric obedience after the paffion ofGhrifi Chrift 
 meant then of the Chtiitian (abbath* 
 
 I have exceeded farre the bounds I fet to my felfc, and 
 therefore I amforeed to end this difcourfc* 
 
 or 
 

 ^mm^m 
 
 't&la. folFlNITIOK OF A FE- 
 
 ftivall day. 
 
 IUdicious BfJlor defuicth thus k fi ftivall day, £> $jty4 ie * 
 Jlum preprie loqtendo eft f.Moa-& fdemis cenmonfa ,.,. A 
 mandataa "Deo^ utcerto amii tempore ^'cumjtngulari 
 Utitia obeatufy ad gratis agendum ^Deo'pro certo aliquo , 
 
 bene f do inpopulumfnum toUato . th a t is £ ^i/eajl or. fifti- ■' 
 °va// day is apM/ke or Jokmne ccremon&ykomyiaanded by 
 'God to be executehat a cert aim time of the yew e ivifh {in - 
 gitlatgUdneJfi) to£iveGodtha$jijifirfimecertaiHC hew 
 Jite keftowed on hit people. Booker the matter of ccrcmo- 
 nies, 'maketh feftivali folemnnie to-be nothing els, but book/eft^' 
 the divine mixture, as it were, of tirefe three elements, 
 praife^fetTorth with cheerciull alacritie of minde, de- 
 lightexpreiTed by charitable largeneffe more then com- 
 mon bounty 3 and iequeftration from ordinarie workes. 
 
 The fab&th under the law was never calkdjomtub, a, ykfEords 
 'good, that is,- a merrie day v as were the folcmnc anni ver- fl^ai? C * 
 Yurie feufts. O^her dayes alfo^ which were not folemne 
 leads, were fo trailed) as dayes of banketingandfeafting. 
 T>rufiu6 in his annotations upon Etter y.citeth Elia* Tljifk - 
 £/7ao this purf>pfe. Matter ^Ainfworth in his annota- 
 tions upon Exodus i$. citcth the Chaldee p.miphrafc., 
 fpeakingofthc fabbaths and good dzycs r that is, the fo- 
 lemne feafts as diftind. things. Bmtorfius alfo in ablre- 
 viaturti. So the Lords day fuccccding to the old fib- 
 bath, Ihould notbe ranked among the feftivali dayes or 
 feafts, as the Word is taken in ourconimon langii ;ge. 
 
 m i m 
 
\$% Af fifts'vtilt dajtr. 
 
 f fhe definitions agree not tathe Lords day. It is not an 
 anniverfarie, but a weekly day* Iris not inftituted for 
 the commemoration of a particular hencfitc, but for the 
 worfhip of God at lrige,a s the moral! law re^uiretb^nd 
 as the old fabbarJb did. Tor howbeit thait day was made 
 choifc of 7 which was the day of ChriiVrcforrcc"tiQn J 
 yet it was norin'ftiwred onely tor the commemoration 
 bfthatparticuilarbcncfirj. bu: tor the wo ihipof God in 
 general]. Lit hath no>pcculiar fervice^>f epiltlCs,gofpels, 
 ; „ ... . collccls^ or fcrmons and h©mil;cs f6r Chrifts rc&rrc- 
 
 clion. The Church invm ed afterward a'fealt Or fefti- 
 vall day,to wir>Eaftcr>for that purpofe, which is calle'd 
 the fcaft of the refiiixeftiofL Suarez h svins reckoned the 
 many prerogatives ol the Lords <iay 7 asthatChrift rofe 
 that day,the holy Ghoft defcended upon the Apoftles, 
 - . &c. hce willerh. us to obfer?c r than howbeit all thefe 
 
 Prerogatives might have becne confided in the deter- 
 minmon of the day,, yet the day of it kite, and directly 
 t "was^no^inftituted for the pcculiarcorrmieraorattoa of 
 1 tilaeJeVorJks of fcod, but to worfhip God for himfeife 
 mx$Ci% c.4..and hi$. dwne dxeel lencie. Nlhilomlxitu pet/e at direcJt 
 non refer m vtl inftitni hunc diem fad ptculiaYtm commemo- 
 r.itionemillor,um operant Dei, Jed ad Tteum iffum propter 
 fi colendum^r ppopttr ftiiim exce/fentiam & mxjcB<item~,. 
 Ifwec had no dayes but fed ivall fos fome particula r be- 
 nefits,, we fhouid have no-day for theWortnip of God in 
 genera 11. The Lords day therefore may juftly bee cal- 
 hd thcfchoole-dayc^ChriuS jj%>as Thru*- Ramus c A- 
 V. fcth-ic. -Thirty, astrurfabbathofold was diftinguiilicd 
 v ffdrrt the yearly fcaft, which were called good, that is, 
 merricdayes^/o is the Lords day from the yearly feafts, 
 invented afterwards by" jnen. Vpon the anniverfaiic 
 
 feafts 
 
 1 
 
Offeftivatldayen t%g 
 
 :hi(hxa\\cd good day cs, they might ndt faftasye^have 
 heard before. Mirth andmourninj coulcf ,not ftand to- 
 gether. But upon the fabbath they might lawfully faft. . 
 A> qwwdo fAnflijicavir Dev diem fsptimmW qt'i>i in cS^nunf 
 fllo requievitab omnibm operibwjku \aUqtiid ' de jejumo vej 
 p-Atidto exprejpt, nee cum p&fisa fopttlo Hebnto de iffim 
 diei obfervatimc mandnitit^ aiiquidde alimentUfhmendk 
 vel nonfitrriefidiiJQcutw^ f»Jch ^uguflne. that is, God j 
 enjoyned nothing concerning fafting creating, either - 
 the hrft time that he fanclifaed the feventh day^ ;or after- - I 
 ward when he'gavethemanna* The Lords day faccee- * 
 ding in the roome ofthe-old fabbath, as it ftandeth in the ~ 
 decaloguevis of the fame qualities Wee may lawfully %. , 
 faft upon the Lords dayywhichwere abfut dto*dc e upon ;- • 
 ourannivcrfariefeaftdayes. It is true 3 that in the ancient 
 Church it was thought a hainous thing to faft upon the 
 Lords daj. So did they nlfo forbid to pray kneeling ^ 
 
 that day, to /ignjhie their joy forChrifts refurre&km* 
 Thisyiil'of^gmrication or teftirlcation was thefoun- 
 tainebf much (uperftitibn^arid brought in a heap<^ r ~~ 
 re-monks, fome of which the Papifts ther mj: f ies ^ CT& 
 alharaed of long fincc.«thefW ~*cmome of notknee- 
 li.ig intiau-of pi-ayer upon the Lords day, is wome -oat^^^. 
 of u(e n'gh 5c^yeares frnce,f 5 h Beli'armJne. If the rca-fcnaorims 
 fen oftheinftitimonhadbeenefolide, it mould become «P- J x 
 usnoleiletberithenr to pray ftanding upon theEords 
 day. But the ground was naught. The likemaybee 
 fud of not fairing upon the Lords* day. Some reafon 
 they had indeed not to faft upon this day, when the Ma- 
 nichecsand Prifcillianifts fafted ; forthe Manichecs fa- 
 fted ordinarily upon the Lords day, left they fliouM 
 Jecnrc torejoyce for the refuncction ofChriuv which 
 
 they beleeved 
 
 
'Offefln^H dayti, 
 
 <thcy kJHved hot. Tl e Prifcillianifts - fated 'iifcevfcfe 
 ordinarily upon the Lc rds day, an J the nativ r'ediy. 
 But when there are n > knowne Manii hees, nor Piifcil- 
 lianifts, thereisnot the like reafonftt not fading » But 
 the extremities-mould be avoided. Tothinke itunkw* 
 full to fair that day, or unlawfull to dine and breake our 
 fa ft , are both without Warrant, and fuperftitious. But to 
 faft upon occafion^ or in time of any imminent judge- 
 ment,islawrall. When Paul continued preaching upon 
 the fabbath rill midnight atTroas, before he tafted any 
 things or the reft were refreshed with mear ? this conceal 
 of not failing upon the Lords day,had not entred in the 
 Church. Was Pauls. Manichaean,Gith H/ww^becauie 
 hee and thofe who were with him failed on the Lords 
 
 *Os^.76.c. » 1. < j :1 y # His words are extant in Gratiatis decree, ^Atqut 
 utinam omni tempore jejunare pqjfimus; quod in Aeli'm 
 ApoBohrumdiebui Pentecoftes,& die domtriico Apofiolum 
 Faulum^ & cum eo credentes fecijje legimw. N on t amen 
 Maniehe** htrefeos accujandt fkrit . If any had refol ved to 
 ^»ft feven dayes^r moe, he might have fafted upon the 
 LOiu. j i nc l uc icd, as ye may fee in Balfam and Zonfc 
 r* rupon the «. v . A; ni tions falfly called apoftolicall, and 
 * iJugufttneepJtAe.ad t&»M*f 7^/^ defending! 
 
 The occaiionall fktits ot our Church, telleth 1>/m*^,thai 
 
 Ofkum ^^fpefts the ancients had, concerne not us. Btfi iUi 
 
 \omtijp.2 vf» tempoftbuddtk dom jnica jejunare nefiufuit^ propter hxreti* 
 ccs & Judxos, qui (jhrifti refunetfionem impugnabtnt, 
 jam dudttmt amen ilia ojfenfto nullum in eeclefia locum ha< 
 hetyiit plant nugatorum jit quod tu de nottru InAnglia & 
 Scott j j }iin'is calumniariiy qtiaficojjetlcn^ ut hiicunhuli 
 r rcfwrr>- Hi oy.hfidem evert Amm. In a pronounciall fynod 
 ■•holdeii at Doitanm 15.74 "was ordained,* fat thereto 
 
 * thru 
 
tBee ferment on the L ords day, when A faft'k m be peeped Tom. 3. 2. jp 
 M It. It is to obferve a day^ to fry* the morne is tht. Lords ca P- 6 - m *h & 
 day^tkreforejtii unlawjull to fajl, hithCLamter,. Aljk- Theolog.po- 
 diw, ^ejunandum eiiam die domintxx>fi necejjitdsjlagitet, Qmm ^?°^ 
 What need I multiply teftimonies, that is iuirkicnt v 
 which Juguftiwfohh, What daye* net 'ought to frfi, and 
 what net? Ifitide it not defined hy any precept given by our 
 lordly any of the Apojilcs . Quibw diebm nm oporteat je- 
 junure, & quibw oporteat prtcepto Domini vel Appftohmm 
 pon inventQ definnum^ eptft-. %6t But if the Lords day 
 were a feftivaU day, it ffroulci folio w^, that we mould noe 
 oot raft on it at all, 
 
 Now m proceed inom nafom agAlnft fefitvall itytfi 
 
 THE 1 1. REASON,* 
 
 NOne appointed holy feiVivities under the hw% 
 when the times were mote ceremonious, buf : 
 Godhimfelfe.- 
 The dayes ofFurim were called fimply the dayes of ^ ^ Q 
 r Tnrim ) not the holy dayes of Pjtrim. They were not ©fPuriiL- 
 callcd Chaggim-. No peculiar facrifice was appointed, 
 nor any holy convocation ofthe people enjoyned. t T* he 
 ordinance required but'feafting and j6y> and fending of 
 portions to other. The reft mentioned Ej!fter$i was 
 onely from thein enemies. So much worke as might 
 ftand with a feafting day was not forbidden i Snppofc 
 they had refted altogemcrfrom workd>that would only 
 prove an idle day, but not an holy day . Our Doetcur 
 .therefore hath no warrant to fay, that they were made Pfe*?** 
 holy dayes By zMord&ay. Afterward, it is We, when 
 she Jews becofttt more fuperftitiou^ they read tht- book 
 
o^Efthcr, -JuAhs. leading whereof they ipejit the reft 
 of the day in revelling and riotoufnejk, Next thefe 
 dayes were inftitutecf&y Mordccai, and therefore were 
 called Mordccai's dayes, £ MAcehabAaJlchaj), verf. 37. 
 Sixtm Sevmfij faith, he is thought to^be the penman of 
 j^ #th - h - the booke ofeffber, he was. one ofthc:i iQ.of wfej-eh the 
 great fynagoguc confifted, ofwhich number were Za- 
 J); facram, charie^anicl^^ra^nddMaladic, Whiter rhinkcth 
 V*$ t2 &" c^ftf;'i/^4ididthis 5 God inspiring hi-n, or .perhaps by 
 the advice or warrant of jbaje Proplu r, and -doubtcth 
 not,but it. was done by divine authoritic. Many things 
 •might have becnedoiiL'-thcn by their direction, the like 
 whereof wee have not now. Thirdly, it, appeared* 
 Eflber?.!*- that.this cuftome wes to bee obferved as 
 lone as thefealjs appointed by the Lord himfclfe. Ho- 
 ly dayes of eccleiialticall constitution are not of fuch "a 
 nature as Doctour Fulk -acknowledgeth. Fourthly, it 
 A«inftche was not done without content of the people of the 
 *kW. Jcwes themfelvcs, as Junius obferveth. The Jewcs 
 cISjS tocke upon them and their feed to keepe tl cfc two 
 cap.i7.ijg4'. c1 -> ' C S ifi^&i 9> 27. Howbeitthey were not religious^ 
 but poliukedayes, dfttordccai would notimjpofe them 
 tfm'^V^' ivirhoiit their confent. Thsequitieofthisisfceneirtthc 
 Dz cicrii. d- Cwsn I'aAfy where b.fhops are forbidden to appoint any 
 tulo dzlx- pirticul-.r fertivall dayes within their diocies without 
 qaeSfs 00 "" co; ifefit of the people. And there is good reafen. Teeing 
 they arc to be withdrawn^ from their calling, I put now 
 the cafe they had power to make a holy or reftivall day. 
 Laftfy, can any prince or (tare make the like ordinance 
 for the pott critic, to feaft, and fend portions and gifts 
 one to other, or were it feemly tocommand feafting in 
 a Chriitian common-wealth, howbeit allowed, and in a 
 
 manner 
 
manner c&mmanded to the, Jcwcs. ^Alftedun d«fieth'.'^M^"^ 
 that the Chnitj.m Church- can iqakace the jewes in the lCo * > "^° 
 like. 
 
 The niemorialldayes of the dedication* mentioned, xWda e^ 
 Jokio. 22. feve as little for their purpofc/or firftyrhty ofdedica«° 
 are not called, either 'x Maccfab. 4 . or'her^ the feait of tion - 
 .dedication, howbeit theEnglifh tranila tours without 
 warrant have tranilated .the word dedication To, which 
 the Rhemifts retaine Without fueh a fupplcmc n\ If any 
 Supplement were needful!,itmay be tranilatedthed-'y es 
 <df dedication, as the former were called the dayes of 
 ;Purim. And lb they are called 1 Macekb. 4. \%\ * j 1 id in 
 the tellimonie cited by "Junius out of the Talmud. .-Job. 
 1 o. If yee will call them the feafT of dedication, becaufe 
 <of their -bodily feafting 3 yet ualefTc there was holy con- 
 vocations to divine fervice upon them, and ceilatio'n 
 from worke, they cannot bee made a prtiident for holy 
 feftivitiescompofedof #00/"*™ three elerfcenrs, nor are 
 they anniverfarie holy dayes added to thofe the Lord 
 Mmfelfe appoint d. if here was offering of fxrifecs^ 
 finging and playing upon initvumems at the time of de- 
 dication of the altar eight dayes-. but npt'<njoyned at. 
 the yearly memorial!. Thirdly * 'j udas cfMacc&bJus s.n& 
 his brethren^ had thecon&nt and afiiil ance of the whole 
 congregation of Ifrael to this ordinance, 1 Matc^i.^ 
 594 which is wanting to odrfeftivall dayes, But J//;^ 
 CitethateftimonieoutoftheTaltnud^bearing^iKit the 
 wife men for the time inftituted eight dayes of dedia- 
 tidn,in memorie,that a little quantitie of oil, which was 
 found in the temple fcarce fufficient to ehtertaine the 
 lamps one day, yerfofficed eight dayes, till new oil was 
 pferTed out ofthe olives^. By the wife men are meant the 
 
 Cc Hiarifee's; 
 
' 7^4' °f ftjhvad dayes. 
 
 hxttrkd in Pha ri/ecs ; RamfyL ntes & l>h.mfu/}nominafHHtfaixfa 
 -9PttAuft Srufiw. WcarenortoimicaictheinvcicioniofPhari- 
 fees, or or fuch corrupt times as thofe of the Matc^ce?.. 
 There was no yearly remembrance by folemnitie of 
 feafty not fo'inuchasof one for the dedication of the 
 whole temple, either the fir ft under S^omon y or the fe- 
 cond under Zdrokthl rnr for reftoring of the temple by 
 Juekjdty after it was prophaned by Ahaz and ■Vvla^. i of 
 by Jojias after it was polluted by Manajfis mdi^sfmoit. 
 But now there was an annual 1 memorie appoinredfor 
 renewing of the altar only, and other decayed places of 
 the temple. As forChrifts conference in the porch of 
 the temple in the dayes of dedication, it proveth not 
 that he honoured that feaft, as they call it^'with his pre- 
 fencc. Only the circumftanceofthe time is pointed at, 
 when that conference was, as the dayes of the fhew- 
 bread,^. 20. and of the faft 3 ^#. 27. are mentioned, 
 to note a circumftanceof time, but not that Taul obfer- 
 ved them. Chrift came up to the feaft of the tabcrnicles 
 before^ andftaytdinjerufalem. In the meane time the 
 Be emendat, dayes of dedication fell forth, as Scalfger hath obfer- 
 temp, ved. So' Chr^t came not tip to ferufalem for this feaft, 
 
 and went away in the time of it immediatly after this 
 conference. further, Chrift and his Apoftles tookc oc~ 
 Canon offrecjuent meetings to tnmft their ficklcs in thick 
 harvefts. 
 
 In a word the dayes iriftituted to Gods people, beilde 
 fuch as God himfelfe appointed 3 were either appointed 
 by ektraordinarie warrant, or were not holy dayes, oti 
 were the: IriVfintiOBS of the pharifees, a n3 corrupter 
 
THE IIL REASON* 
 
 Either ChrHt nor his ApoftMs appointed fefti* ^he thirl 
 vail dayes to beobferved byGhrirtians, but tea/on 
 rather inhibited the observation of them 3 and ^f^j?? 
 changed prifely the old fobbath to the rlrft day or the ** 
 weeke. The arinlveffarie Tolcninities ~&ere ridf-chaUgcd 
 but abrogated^becaufe eeremoniall. 
 
 Wee hade not the Apoftles Or Chdftian Churches in feg Apo- 
 itlicirtime obferveH arly fefdivall or anniverfarie dayesv&« obfer- 
 That penrecoTt mentioned i Cdr/h.i 6. andJff. id. was-^jj ™J^ l ~ 
 thelewesPentecoff. Bellarniwe himfelfe dare not af- BelW de 
 firme, that it was the Chriftians. The Apoftk having "cultufantfcn, 
 occrffion to treat upon this fubjeclii condemrieth obfer. 
 yatibn ofdayes^A^^/^s* SuppofeswVichis more 
 likely, that the Galatians embraced the observation of 
 the Iewiili dayes, GaldU ptfmjuddit&fantiquaito #Jlro- \VTiitak 
 logics regul&prvafatnt. Yet the Apoftlc'rcafoiicth connr.queft, 
 againft all obfervatiott of fuch like dayeY as " judafeing. 6 ' ca ^ t2 ° 
 As if hehad faid, the obTervation of ccremoniall dayes, 
 moneths and yeares, was convenient for Gods people 
 Under the law for their inftruelibn, and to maddow 
 things to come, becau fe of their hpn- age, and was a pe- 
 dagogical! and fuclimentarie inftru&iori* which betee- 
 meth not the ftate ofa Chrifrian Church, and clear light 
 of the Gofpell. Thefe dayes were all ceremoniall, yp$$ 
 mt very cjayes of *Purim s and the dayes of dedication. 
 Dpclour Mm6un faith, were of a ceremonial! nature. M ^ e °^ 
 To celebrate the memoric of any- particular g& of Sespi^, 
 
 Cc 2 'Cfirift 
 
 i 
 
\ffdm dayes*. 
 
 Chrift at. a let time in the yeire w*th reflation from 
 workc-, (ermons^ gofpcli^cpifties, colie.:!^ x\d hymnes 
 bripngingttieretb^ with mit\hand gled ie.:ts without 
 admitting of a fa ft at any time, is not to ohiervcaday 
 morally., but ceremonially. Not to Fafc when fuch a day 
 of the years or weeke rctumeth., bur to hold it feftivall, 
 isvto obferve a diy^ as to faft yearly upon another day. 
 No doubt the Galatfans obferved not riibfc dayes with 
 the Iewifl) worfnip of Sacrifices and oblations, or as fha- 
 dowes of things to come, for then they had denied 
 Chrift.. Neither is it Iikely 5 that they neglected the Iew- 
 ifh Eafterand Pentecoft^ but yet the^Apoftleicallcih it a 
 rcturningto the Iewifh rudincnb, that is, IuJaizing. 
 Heinftruclcth the Corinthian;, how they fhall obferye 
 Eafter, to wit> all the yeare long With ihe unleavened 
 bread of iinceriticand truth., "not after the ludaxall man- 
 ner. If there had beene other fe'ft#a$l dayes, which 
 might have beene obferved by CfmftiaYS, the Apoftle 
 having fo faire occafion, wotiid have directed them to 
 theobfervation of them, rnduot fpok.n (b generally. 
 Chamier.tom.^il.v9^-6" embraccih a nifyre gerxrall ex- 
 position, thatthe Apoftle condcmncihb:>:h lewifli and 
 " ?rw* n 'Ethrirkobfervation ofdaves. Nonefl zeVipnnie^Apo- 
 , lib.p„cap. 2tJ'° nwddeo tneautl ' locuium^ut general iter Gbje,)-valionem 
 mnp. ! £. damndrk vtd:> *Iuk % fi'diqiu.ffl.exctp-ehar, (ai •: h Ch'amie - 
 rut. Oris ;t likely, th.it the dayes apj o'nted by God 
 himfelfc being abohfh:d, the Apoftlcs would have 
 brought in other in their roomc. Is it realbn then^tftai: 
 others mould bring them in. Zdnc kius eonkCicrhj That 
 it ii more ^rei able to thcfirftinfiitiitioh and Writings of 
 the £A fifties^ that enc da) of the weeke onely be: fan lifted. 
 ti*.^ >Xi '°' t! ^ a i ts cotJentaniHfh iff cum prima M'ttutiom & cum 
 
 faiftii 
 
Ji;ri pi ft Apfiblku ah ,m mim, iim drei in fi'ftjwafiafdn&j- ' 
 \fcetur. There was but one day obfervedintheApofrles 
 times, and called the Lords day. If other dayes bad 
 beene dedicated to Chiifr^they fhould all have beene the 
 Lords dayes. Beam Rknatws in his annotations upon 
 <TertuUian,I>e corona 7w/7ifi0jobfe"rveth 3 that in theprimL 
 live times, the word iWwas more familiar and ire^ ; 
 quent in the mouthes of Ghriftians, then the name of 
 Chfijl. So it was as rriuch as to fay, Chrifts day. Fhe 
 Lords day thenwas 'Ohiifts day, and Chrift had no •' 
 other dayeSpof nativitkvpaffion 3 &c. 
 
 Eufehms treading -iihknowne footfteps^ as himfelfe 
 eonfeflcth \n the beginning of his ftorie, filleth up Mi 
 bo^ke with fbnfe old fabl es . A mong the reft he maketh ' 
 mention @ f an cpifcle of Poly crates bifhop of EphefpS, to" . *- 
 FA^bimopdfRonle, wherein he reporteth 2 thafhe'ie M'^> % ?° 
 and his predecefiburs, even upward to John the Evan- 
 gelic, celebrated Eafter upon the fourteenth day of the 
 nioone. That epiftle may be marked for a cdunterftte, 
 for it beareth^that John was a prieft^ and barein his fore- 
 head xhcpetafum, that is, the golden plate iikethat of the 
 high priefzs. The Dolour calleth Fuch gay tales R he- pag & 
 toiicall flowrcs.. But kith Scaf^r^ Keijtrum conce.det* Eknehltn- 
 ■quijeiver it null \m Chrtjli tXp Jrd r um -facer dclemfhife,& h»refis & if* 
 milliprMerquamfumnwfd. enlofi jfetaliimgeftafe licuijfc^, 
 ^inuftine, who lived m the fifrage after the Apoftlcs, 
 could not rcfolve upon the origihall of our five feftivall 
 dayes., but floated betvvcene two opinions, and not one 
 ©f them fure e For they were neither inftirated by the 
 Apoftles, norbygenerall Councel;. Socrates in his hi- 
 ftorie cpmmeth nearer to the point,/rf?» of. opinion (lakh }$j&it* 
 he) that as many ft her th n#$ crept '4n-6fcufttme infnndrie 
 
I|5 vf jqnvau. uajcx 
 
 f'tMceli fi tht fedft of Rafter to have prevailed 'dmongnU 
 people of 'a cert nine priva't etiftome ani ibfcrvation, infi 
 vtuch that net one of the ^Ap-ofles hath any where prefer!* 
 vedfo much** one rule of it to any man A little af texfrhey 
 th.a keep* Edfy the fourteenth day of the mo net h^ bring 
 forth J olm the Ap o'si le far their Authour. Such m inha bite 
 Rome And the weft parts oftheworld^ aliedge Pettr andTaul 
 for fhlMfel i'fj-j th,t they jhould leave fuch a tradition : yet 
 t ^ ere i none of them thai canjhew in writing any teflimonh 
 of theirs for- confi} mat ion andp roofe oft hat cuffome. It hath 
 beene an old refuge, when any countrie or province 
 could not fmde the beginning of their cuftomes, to fa- 
 ther them upon the Apoftles. A notable exemple 
 whereof wee had in this iataeTle^ when there was hote 
 contention about the formes of (haven crownes. Hie- . 
 EptfjzdXu- 'rcme himielfe faith, Vnaqudque provincia precept a ma- 
 cinium. jorum / g s Apoftolicas arbitretUr. Let every province 
 efleeme the traditions or precepts of their forefathers tobee 
 ApoftdlicallUvees. It will rather follow, that the Apo- 
 ftles obferved nor, nor appointed Eafter to be observed 
 at alio For trie Apoftles being dire'&ed infallibly by the 
 fpirit,had agrcedupon the day as well astipon the thing 
 ■ . it lelfe, and not left occafion of contention to the Chri- 
 SmT?i9 ^ n wor ^« & Ud aliter at que aliter obfertabaninir non 
 cap.r. r n.37> foffunt ah Apeftolii ejfe inftituta, quorum ab eodem Jfiritn 
 eyjtditmim nonpotuit non eff: individuals confenfhi. Neque 
 ilnqu&m piisfuit perfuafum ah lohanne inftitutwn pafcha 
 dec i ma qua ta Luna,a Pttro attic mf of? eamiquomodojacia* 
 bant vetcres. It is well faid in the preface to the harmo- 
 nie of confeflions, that the old contention about the ce- 
 lebrating of EaftertolTed very .hotly the fpace of two 
 hundred yeares or thereabout, betwixt the Greekes and 
 
 theLatincs, 
 
Of fefpiyau daj>e$ t . %fp 
 
 trie Latlnes^ was long iince of us thought worthy of 
 laughter, WHtaker^omQitth. at their frivolous eon- ««. , « 
 tennans^and he iaitrutnere was no occcihtie to obferve fcriptura 
 
 have no footing for the Apoftles appointing of theob- 
 fcrvation of Eafter, farre lefle will they be able to prove 
 the Chriftians pentccoft, and other feltivities chat came 
 |n after, asofChriits nativities alceniion ? &c. to have 
 beene inftituted by the Apqftlcs, luftiniis qiieftions 
 Clemens conftitutions^ ibme fermon s afcrivedto G%? 
 frjatt, all fuppofititious worHes are the molt ancient 
 proofes feyalledge for them. 
 
 THE IIII. REASON, 
 
 IF it hadbeene the will of Cod, that the feverali ads Th$ fourth 
 of Chrift ff^uld have beene celebrated with feve- ™^ft mi, 
 rail folcmnities, the holy Ghoft would have made yaii<Uygs, r 
 knbwne the day of h's nativities circumciiion, preienta- . 
 tion to the temple, baptifme, trans figuration^ and tjjpg 
 like. For it is kindlyjfay they 3 to remember ofmdiel in 
 die/ho^ the notable worke of a day in the gwnc day. Bellar- 
 mine faith ? that Chrifts ads did confecrat the dayes and 
 times wherein they were wrought. Booker faith* that 
 the wonderous workes of God did advance the diy& 
 and times wherein they were wrought. There is not a 
 day in the yeare, wherein fome wonderous worke of 
 Cod hath not beene wrought. All the dayes of the 
 yeare, faith Leg, are full of Ghrifts miracles. If Chrifts E P lft ' ?* 
 adions advance and confecrate the dayes whereon they 
 
^wer^^i'Otigli^thcviougl-y: to have beene made kr.ownc, 
 ileft wCkeepholyluGhdayes as were never conieCrsted 
 or advanced. But it is conie'Tecj, that the <£iy of Chrifts 
 nativitie, an"4 confecjuendy of the reft depending there- 
 upon, as of hi* circumcise n> prcfentation, .baptifirie, 
 Save becne hid froil? mortal! men. And therefore the 
 day of Chrifts rjativiticr was obferved diverfly of old, by 
 fbme in one moncth, by fome in another. The 2 5. of 
 December was grounded upon an erroneous conceat, 
 that Zacharie the father of John the Baptift was high 
 prieft, which crrour is yet foftered byobferving that 
 day. Yee fee th.n, as God hid the bodie cfi<£Vlofes for 
 avoiding of idolatrie>fo hath he the day of Chrifts nat[e 
 yitie for avoiding fuperftition. And this is fufficient to 
 declare the will ofGod concerning other notable ads, 
 which were knowne, to wit, that not the ad, but divine 
 inftitution makcth a day holy. Gods reftingupon the 
 feventh day made it not holy, but his falsifying of it, 
 and in(titu:ing ic to be obferved as holy. Ratio conveni- 
 ent ^nonfuifferfufficiens, nr/tpYtccJpjJetnjdndatumdivi" 
 num. Rivet w tn^Decalogum, pag. 167, Chrifts actions 
 did no morcconfecrate the times, wherein they were 
 wroughtjthen his body did the manger,or the crofle by 
 touch. And fuppofe this might have beene,it would not 
 follow that all mangers and crolTes are confecrated, no 
 more would it follow that every 15. day of December 
 ihould bee confecratcd and made holy, becaufe that 
 whereon he was borne ( I put the cafe it were true ) was 
 COnfectated. Vernm etiam non eft> dies Hhsfuijjfe confecra- 
 tos per acli ones autp^ffiaies, qu.e talilttt diebus acciderunt* 
 Id enimfi verum effct nuMwferJpt dies qui all qua Q>r?fti 
 tfttm non ejpt nobilitatus & con[ecmw s Rivetm in 
 
\S J J • .» "J""' *v% 
 
 nbecalogtwhpagAGfc As for remrmMngpf Chrifts na^ 
 tlvitie no man clenicth bin it is needfully anjd Co it is* 
 wherefoevcr the Gofpel is preached. But we deny that 
 the iTiemorieof it muft be celebrated with the fblemni- 
 tieof aleftivallhqly day, with ceffation from work e, 
 with feafling or forbearance of fallings and a proper 
 fervicco 
 
 THE V. REASON, 
 
 Uppofe ^he obferving of holy dayes had at the ^ fifti , 
 fiiit beenea matter indifferent, yet feeing they igafoh 
 -J have beene abufed and polluted with Tup.-rfh"- a ff/J}^ : -jMfe 
 tion, they ought to bee aboiifhed. Upon this ^ro'rid v l;£c ' 
 Zjticb; m m'tench) Not: ma 'e igkm.f.cerun£ i qui omnj.i Tom.4.coI 4 
 prater diem dom'nicum aboleverunt. They hive the^forc ^7% 
 not done amljftjivho have a '?o 'i / bed all other 'holy dajics but 
 the Lords day, IfEtekia* fact in breaking thebrazep (Vfc? 
 pent beiaudablc, by which h : conhr.neth that rule,then 
 their fad is laudable alfo. Bur fin*- it is, that in former 
 ages holy dayes have not Qnely r-cene abufed \vi h pro- 
 pjiane and licentious revelling and 'iurfl-t.ing, but , Ifo 
 polluted with the opinio 1 orVo^mi ^ m;riT, ncce/Titi:;, 
 anda j^daicall conceat, th it the deviil is not (fo bold :o 
 tempt men on theie dayes as at other times. And ih re- 
 fore, hith'panchiM) Magicians oLfe.ve holy dayes to GqUS-^ 
 cxercife their magicall feats wirh the greater efficacies 
 The Lorcfs day it felfe may bee abufed, but becaufe t he 
 obfervationis neceff trie in refpeel: of divine inftitu'i >n, 
 it cannot bee removed for theabufes of men. But the 
 Mivall dayes were not appointed by God. The num- 
 ber jhe abufesj themll-worfhips offiajh fa were 4$ 4, ih&t Go] - 6 7? : 
 
 Dd ' dm 
 
there umthl'n^fo HnfavoHnehGod : Jopernieiomh m?n.afc 
 to.fanclifiefitsh andfrmmydayesfatix the fume Zaruhim. 
 "FrE^fuit \ ^ 01 y dayes devifed for the honour pf.thritl, drj-w on 
 part > pag,84 > holy day cs to faints. Eafter hrough'^n ajitpertt tioui lent- 
 : to:attendupon ify m.-dehaptifme waitfof her mojne, confor- 
 7n&dour Lords fupper unto thejcivifl) ^affiover in unleave- 
 ned bread. It watthejirjlaple oj contention Among Chri- 
 fttAns, the firft weapon w herewith the hijhop cj c Rome played ' 
 hu pri/cs agatnsl .oth :r Qhi>Mhe§ and after (lew fo. man j 
 Britons mthyby <LStuslin the zsli #£^ faith DoCiour Ames. 
 Even in Chr^oslomes time> the people would forbeare to 
 communicate at other times. J3ut at Eafter they would 
 communicate, howbeitthey had committed recently 
 HdmiLdri.oad [ omc hainousiinnc, whereupon hecxclamcth, Oconfue- '* 
 Antioche-v. tudinem I 6 prefumptienem ! cuftome ! O prefump- 
 >mrn* tion ! Became people ranne iuperftiticmfly to that holy 
 
 action at Eafter, as if the time gave vertue to the facra- 
 ment, and were carelefte the reft of the yeare, our re- 
 formers appointed other times free of fuperftition> 3s ye 
 may fee in 'thefirft booke ofdifcipIinc./^.^S,^. 
 
 Therefore feeing the obfervation of feftivall dayes is 
 not commanded by God 3 and it cannot be denyed, but 
 it hath beene much abufed,it ought not to be continued, 
 farre IcfTelntroduced where it hath beene difufed, fup- 
 pofe k might be now ufed without thefe abufes, becaufe 
 it may degener after the fame manner as before. But 
 what if it be not, nor cannot be free of abufe and fuper- 
 ftition. 
 
 They fayi, they efteeme them not "holier then other 
 daycs,or place any worfhip of God in the observation 
 of them, but only keep them for order and policie, that 
 the people may be aiTcmbled to 1 eligious cxercifes, and 
 
 inihuctcd 
 
-raftrucled in thf my lteries of religion. But eha^Is £fjft 3 
 ihowbeit an old ihift. The Papiifs themfelves cohfc(Te s 
 . that one day is not holier then another in the ownc na- 
 ture, no not the Lords d.iy ? but in refpeel: of the ufe am! 
 end. And in this refped cur Formalifts efteeme their 
 :£eitivali dayes holier then other dayes, call them holy 
 daycs,and mamtaine, as yee have heard before, that they 
 may beobfervedas h®ly dayes. ..If the obfervingof a 
 day holy for the honour of af aint'be a worshipping of 
 thefaint,theobfervingofadaytothe honour ofChrift 
 cannot bee without opinion of worihip. If the obfer- 
 vingoftheLordsdayasa feftivall, as it is in their ac- 
 conipt, be worfhip, the obierving of their holy dayes is 
 worship. Whereas they alledge, that it is not worfhip, 
 becaufe they hold not the like neceflitie in obfoving the 
 one as the other, it wi|I not helpe them. For that doth 
 not alter the nature of worfhip, but maketh the one ne- 
 -cclTarie^ -becaufeGod inftituted it, the other arbitrarie 
 and voluntaries and consequently -will-worfhip. The 
 lame matter, forme, and end is irrboth, but Gcd infbitrr- 
 teth the one 5 and therefore lawfull,the other is instituted 
 at the pieafureof man, 10 it is worfhip-* but a vicious 
 worfhip. Further, fome other Formalifts hive of Lite 
 maintained the mutabiHtie of the Lords day it lelfe. 
 .What our Bo&our will doe now, let any man judge 
 who knoweth him to be temporizer -and a fceptike. 
 MafterT>tf«' 5 /».58.faith 5 as other holy djyes,itgoe ; h/>^ 
 pa/fa in their canons and ancient ftatutes* which require 
 the fame obfervanees'tinder the'fame penalty. They are 
 not only holy dayesabut alfomyflicall, howbeit the Do-* 
 ftour denieth it. For els he muft difclaime his ancients, 
 who call them fb, Are they not appointed for the (o- 
 
 Do % lemnitf 
 
Lmnitie cffome my-fteric c' - : Sfeiigion^ Dcetlie'y not 
 •carric the names of Chrifts nanvitie," (ftm.on, afcenfioh? 
 Sec. Are they not ordered according to ihe knowneOr 
 fuppofed times, when ftfch things fell forth ? If it were 
 for order and policie-, they were obfcrvcdj that the peo- 
 ple may affembleand be mliruCted, wherefore -is there 
 out one day betweene thepaflion and the refurrcftioiv, 
 fourcy betwixt the refurreclion and afcenfion, and then 
 againc 3 but ten betwixt the afcenfion and whitfontide> 
 Wherefore follow wee the courf- of the moone in our 
 moveable feafb, arret Obfcn'enoracertaineday in the 
 moneth, as we doe for 6cl\ .r. If we obferved dayes On- 
 ly lor order and poli'eie, then wee would not ftiekc to 
 dayes,as we doe^ tor the commemoration of Chrifts na- 
 
 $>ag, 18. l^ tivdtie^paffionsnf ccnfion,&c. T h : DoCtour ( aith> we do 
 ■nofoblerve reftivall dayes as the jewes did,which were 
 Wy,not only for the ufe whereimto they were appoin- 
 ted to ferve as circumftances^ but by reafon alfo of their 
 myftik fignifi cation, and of the worfhip appropriated to 
 them, which might not bee performed at another time. 
 But that will not fave the matter. For a day is called 
 myftike, notonely for (haddwing things, to come, but 
 alfo for the myfteries folemnely remembred; And as 
 for appropriation^ doeweenotappropriattotheday of 
 Chrifts nativitic a peculiar kinde of fervice, of cpiftlesj 
 gofpels 3 collects,hymnes,homilies belonging to Chrifts 
 nativities andthinkeitabfurdto pcrformethe like fer* 
 vice upon another day, with the like foiemnitic ofcefla- 
 l\on from worke,andfuperftitious forbearing of ftftirig. 
 Wee thinke it likewifc abfiird to performe upon the na- 
 l tivitie day that peculiar fervice which belongeth to ea- 
 
 J>a&2# ^ er% Ye a , the Do&oui faith, the commemoration ap« 
 
 pointed 
 
Of fefttvati fats" il> v 
 
 pointed to bee made upon the five dayes, mufl not bcc 
 emitted on thefe dayes. If it bee abfurd to celebrate an- 
 other day after the fame manner with the fame fervice^ 
 and no other fervice will fewe on thefe dayes ; is there 
 not a peculiar fervice appropriated to our feftival day es, 
 as of old among the Je wes ? That fhift is of no weight, P*2- 2 3- i & 
 that a miniftcr may preach, or wee m ay meditate upon 
 fehrifts pajfion another day 3 then the nativitie. For that 
 is not to celebrate witbfbiemnitie. To ufe another day 
 with the like fblemnitie in the place of it y or both, would 
 Tbe thought very abfurd. The jewes themfelves without 
 the fervice appropriated to their feafts ? might reriiem* 
 for theft --fame benefitcs and myfteries upon other 
 dayes, but not with the like fblemnitie and peculiar fer« 
 Vice. And fo the folemnitie is tyed to the time. To ob- 
 fervedayes after this manner is not like the appointing 
 "ofhoures, for preaching or prayers on weeke dayes or 
 times for the communion, according to the policieand 
 order fet downe by everie particular congregation * 
 wetyenot our felvestothenrj nor any, peculiar fervice 
 td any of them. Wee ufe time then onely as a circum- 
 ftance, and for order, and not as a ftcred time^letbeas a 
 holy feftivir ie. Wee obfervc dayes after the fame man- 
 ner that the Jewes did,howbeit not the lame dayes, nor 
 with the fame kinde of worfhip. The change of the cir- 
 tumftance, the day and manner of wo tfhip 3 doth not 
 free us of Judaizing. Non -fublatafedmutata eftfignijicfa 
 iio dierumfiiith Mlarmlne. and fo it is with the Forma- 
 lifts, Wee doe not fay that the anniverfarie revolution - 
 ! made the Jewifh fef rivals ceremonially for in the revo- 
 lution of time there was no myfterie, felt the tying of 
 Vuch a peculiar fervice td the time of anniverfarie refo-» 
 L .. . . Itttioa 
 
lution vVhh filth fok.ni litic. To perfc rme the fame dur 
 ty in fubftanceupon the morall fabbath, as occafion fer- 
 ved, had not beene ceremoniall. 
 
 What then, they fay, ought not Chrifts ineftimable 
 benefites and notable acis to.be remembred ? I anfwek 
 Yes, and fothey are, for where the go/pell is preached, 
 his acts are publifhed. Chrift is fet forth crucified by 
 the preaching of the word, every communion day, his 
 palfion and death is and will be remembred to his com- 
 Bccjcha- mingagaine. The EuSariftj faith £ei/armine, eft memo- 
 rilU.j.c.5>; vUk omnium miraculorum & qua.fi compendium viu^ pap 
 fionit, & rejurreftiom 'Domini. In the written word 3 
 fermons^pi'ayers,creeds,catechifmes ? his nativitie, pak 
 fi»n, afceniion, &c are Tcmcmbred. It followeth not, 
 they fhould bee remembredj therefore their memoric 
 mould 'be celebrated federally with the folemnity of a fe- 
 ftivall day* For the Lord hath appointed an holy day, 
 which we.cali the Lords 4ay ? and may call Chrifts day, 
 as I ft. id before, for publishing all Chrifts ads and bene* 
 fitcs. Pope Alexander the 3 . gave this reafon, where- 
 fore the Romane Chinch doth not obferve an holy day 
 to the Tannic, to wit, becaufe glorie to the Father, and 
 to the Sonne, and to the holy Choft, and other like 
 things belonging to thepraife of the Trinitie, arepuHi- 
 Decretal, ihed daily. Ecclejia Rontana in ufu non habet^ quod in all- 
 Iz.rit.p.cap. .q f(0 tempore hujufmodi cehhat J}ect filter feftivitntem* 
 CLmfinguiudiekM-y gloria patri & fi/io &;ff>;ritui fantfo, 
 & caxerafimttia, die ant ur ad laudem pertinent! a trinita* 
 Hi. The Popes ground muft bee this. Whatsoever is 
 treated on or remembred in the ordinarie divine fervice, 
 neederh nor a fpeciall holy day tocelebratthe memo- 
 tjeot the feme* Iaffume, The nativity, paflion,refurJ 
 
 teftmL 
 
rettion* afcenfion of Chrif! , a nti fending do wne the ho- 
 ly Ghoft, are not only remembred in privat, but aJfo in 
 publike, and in the ordinarie fervicc^ fpecially on the j 
 
 Lords day. If all be true that is affirmed by a councell aantin*op6 
 holden at ConftantinopL, that Chrift was borne on this tZxai. 
 day, the ftarre mined to the wifemen on it, Chrift fed 
 5.Q00. perfons with five loaves arid two fifties on it, that 
 feeewas baptized, role and feht downe the holy Ghqft 
 oh it, the light was created on it^ -and which Pope Leo. 
 affirmeth, that the Lords" clay is confecrated with lo itmg 
 nymylleriesdifpenfedoh if> that whatsoever notable 
 thing was done on earth, was done to the honour ofthi|, 
 day, It appearcth thit the LordAtfould have ustopb- 
 fervc only this'tlay, as holy and fanclified by himfelf for 
 the proclaiming of all his worthy ads, andnettopre- 
 fume to institute holy feftivitics upon our owne heads. 
 There is no danger but the memorie of Chrifts nativi- 
 tie,&c. will be preferved to the end of -the world with- 
 out obferving fuch folcmniiies,. and makingholy dayes . 
 which lyeth not in the power of man. This pretext of 
 tehiembring and putting in mmd.e.,hath beenea cloak to^ 
 [bring in crofles, images^ fuqniccsj. and other popiih 
 garments, with much pi her mperftirion, and among the 
 reft thefe memorial 1 dayes. 
 
 THE JUDGEMENT OF'-'. FOR-"" 
 
 raine Divines. 
 
 ■PaiTe by the Peirobruilans, the WaMenfes* and Tfae \\Ap 
 [ Wiclei^followers,and.cometQ-later times, l-u- m entofTor- 
 *' ^^ in his bgoke de honU o^eribm^ fee forth anno Wi ^ 
 
% 5 i: wiflied 3 tl-iEt there were no feftivalt dayes among 
 Chriftians,butt;he Lords day only were obferved. And 
 inhisbooketothe nobilltieof Gcmmnie he faith. Con-- 
 
 fultumejfejit omnia fcfl tab ol: ant uy> folo die dominie* re- 
 ttnto. Tint is, It were expedient th it a / featts were abek - 
 jbedftbe Lords day onely beinj relaja d. FareHtts and P*- 
 ret removed all holy dayes oat of th z Church of Ge- 
 nevans Qalvim epift.i itf.teflitieth. The fame decree, 
 which banifhed Far ell u^ and Calvine out of Geneva, 
 brought in other holy dayes. In 4 national! iynod hol- 
 tb d«n at Dort <wtf0 1578. of the Belgick, Alraainc and 
 French Churches, we have thefe words. Optandumfo- 
 rJ noftrosfex diebm laborare, & diemfolum Vominicum 
 celebrate. Tliatis 3 It were tyke ntijhed, that our countric 
 people laboMredfx dayes^nd celebrated only the herds day. 
 So yee may fee feftivall dayes are rather tolerated by 
 .*' tUem,becaufcof thcwilfulneffeofthe magiftratcs and 
 people then commended or allowed. Among the arti- 
 st cks agreed upon and concluded concerning ecclcfia- 
 fticall politic in the Palatinat, atmai6oi,'wt havethis 
 following. Omves Feri* per annum &fejli dies tollendi I 
 medio. LAU the fejlivall dayes through theyeare arc to be 
 ■f abolifhed. Yec fee where they finde the opportunity, 
 they abolimcd them. 2tettr,howbeit not one of the pre* 
 cifeft reformers,upon ^Matthew \ 2 .haththefe words^as 
 I finde him cited by ^Amefiut in his frefh fuit 3 p#£. 360. 
 1 would to God y that ev.ry holy day whatfoever^ be fide the 
 Lords d.iy were Abolished. That ?^eal which brought them 
 \firjl ntjivoA without nil warrant or ex Ample of the Scripture^ 
 and onely followed natural/ rea/bjt, to drive out the holy 
 dayes oft he P Jgans as it w : re to drive out one nail with an* 
 l.. other, Jhojc holy dayes have becne defiled with fo grojje 
 ~ [HfCfRHioM) 
 
 
Of CohfrmlM. 2®^ 
 
 fuperjliiioris^ thai I wdrvcllif there be dUy CkriftidH wh-ti 
 doth not pah at their very Monies; 
 
 Seeing then feffivall dayes have rio warrant,we ought 
 hot to hear the fefmf lis delivered (M thefe dayes of pur* 
 pofe for the day t for that is the thiefe element of a fe- 
 Jtivallday to ufe a peculiar kiride of ferviee properto 
 In And without divine ferviee^ it were but an idle day, 
 foot a holy day. The word of'God is good of it felfe^ 
 but may bee abufed to charming* and to fofter fuperfti- 
 tion> whereof we mould kcepe our felves free> chat wee 
 be not guiltic of the prophanation oF the name .bf God'* 
 Our preachers went to rebuke the people When they 
 convecned more frequently to the Church npon any fe- 
 ftivall day, falling upon an ordinarie day of teachings 
 howbeit neither time nor test was changed. But how 
 farre Have both preachers and profeiTours degencred 
 without appearance of amendment. Atthebeghning 
 ofthe late novations they were skar^but now rriany have 
 digefted that fcruple. 
 
 OF CONFIRMATION. 
 
 tlr a&j it is true., allcdgeth that the Papifts have The aft 
 i made df tile mall of young child ren their ediv- amined. 
 cation) andhowtlie^arecatechifcd^ a Cicra* 
 iment of confirmation, as if no fach thing were, aimed at 
 put the faid trial!, yet in refpeel that by that a<5t the pro- 
 [tended bifhop (hail caufeth-m to bee presented before 
 aim^. that hee may blelTe them with prayer for the in - 
 
 E*C 
 
 /,;■ 
 
creak of their knowledge and continuance o' h's-- fici* 
 venly grace with every one of th ;nb sind wee know ilia:. 
 they dare a , and will take upon them the ri'ft of the rites 
 ufecUnthe Englifh Church,laying of hands,&e. we rca- 
 fbn^s before,againft confirmation y . as it is ufedin the 
 £nglifh Church. Yet two things I perceave in the a& as 
 itftandeth. Theoncis, thatthebifhopisnot .Loiwufta 
 try by himfelfe every one that is to be- f rcfented before 
 him,but only to try, whither the minifter hath bcene re- 
 mifle in catechifing, and yet he muft upon the report of 
 others blefle them with prayer, for the increafe of 
 knowledge,and continuance of grace. Next ,th at he muft 
 bleffe who hath not a calling to blefle, that hee muft 
 bleffe as if hee were the paftour of all the fouls within 
 the diocieold and young> which charge that null and 
 pretended affembly could not give him, feeing it hath 
 beene acknowledged before in free affcmblicstohave 
 no warrant in the word of God, and hath, beene fujv 
 preifed by our Church as a damnable office. There- 
 fore his bleffing is but a prophanation with his fingers. 
 But what language is this* to fay, that the bifhop mall 
 bleffe them with prayer,for to bleffe is one thing,and to 
 pray another. For prayer feeketh of God good things 
 for us ? bur to bleffe is in Gods name to alTure us, that the 
 klefling of God is upon us > and fhallaccompanie us« 
 But let us come to their paternc. 
 
 That which now the Papifts make the facrament of 
 
 confirmation, was of old a part of the folemnitie of bap- 
 
 licmnlmof tifmc. After the perfon was baptized 3 they laid on hands, 
 
 ccntimi- that is prayed for increafe and continuance of grace to 
 
 * m ' the baptized, as we doe now, but without laying on of 
 
 haqds, becaufe it was a rice indifferent without any ufe> 
 
 
Of Confirmation* '%%% * ' 
 
 but to defigne -the ipdrfon for whom the^pfayerwas 
 made, and afterward abufed to make up another facra- 
 ment. Afterward entred a fupe rftitious device^to ftrikc 
 C/mfmeythitiij oile of olives tempered withbalme, m 
 manner of a crolfeupon the forehead pt the baptized-* 
 This anointing in the tor me of a cf o nT e was called Agna- 
 tion, oi* conlignationj bccaufe of thelignc of the crotfc 
 made upon the forehead. This unction or confignation> 
 md impofition of hands,becamc in the uvindes of fuper- 
 fctious men fo neceffarie* that without them they 
 thought they had not gotten their perfite chriftendo nc, 
 that the figne of the oily croife perftted baptifmc, and 
 Conferred the fpirit of God upon the baptized. f «iis 
 conhgnation and impofitioi>of hands at the clomre of 
 bapdfme was called confirma;ion> like as the giving of 
 the cup to the communicants* after they havereceaved 
 the breads was called alio confirmation, as C&JJkndcr CafTmd. Li* 
 hath oblerVed, but i he name continued oncly with the £urg.p.2i& 
 firft. Thebifhops arrogated to themfHves the unction 
 or consignation^ and impofition of hands to advance 
 their eft ate. They doe that part which con&mmatcth ' 
 baptifme^&jirch rhaketh a full and perfite phriftian. 
 Butwhen itwas found, that the bifhop could not bee 
 prefent at every baptlfme^ die pricft was permitted after 
 haptifmeto anol&tthe^aptized in thetoprofthc head 
 t^thfeofytferlme, but he mud not cvcAftlht forehead. 
 Tta&ftaift bee WferVed to the bifhops leafure. It hen 
 they were pfre'fcntcd to the bifliop to be confined, and , ^ 
 get their perfite Chriftendome by rifcs, which were 3'P" w^'fi 
 pendicles* and ceircmon*c> ofbaptifce before. Th ? cip.i i.'si*-- 
 Bnglimat their rade reform ationrefeived inipofition £"?*':*■ cs. 
 ofhafldstotliebife-ip, and gave -theitprieft power vo^ 6 ^'' 1 ^ 
 
 He ^ 
 
 A 
 
make the figne of the crofTe upon the forehead of the 
 baptized, but without chrifmc. Howbeit there bee no 
 greater antiquitie for thecrofling without it then with 
 it, they call notwithftanding the bithops impoiitioa 
 of hands oncly confirmation, and not their prieits.cro£ 
 fing of the forehead.. And yet when the prieft cioiTcttu 
 he faith, We e receave this childe into the 1 congregation of 
 Cbriflsjlock^ in token that hereafter be fhaftnot be afhamed. 
 toconfejje the faith of drift crucified^ and manfully tn 
 fight under bu b annex aga-mftfwne \ the vporldjand t he.de - 
 o//#, and to continue Chrijls faithfu-U foiddiety nnPakis 
 lifisend- Which, words agree according to their do- 
 ctrine better with GORfirm-ition, For doc they not fay y 
 that in baptifme infantsafic admitted relive in Gods fa- 
 mily,butiiicojirii;nario.i ;hey aiee^al-lcdto right in the; 
 armieof God.. Tbut in kipuime they belceve the re- 
 million of finne unto justification, in confirmationthey 
 are emboldened to make open psofeflion of this beleefe 
 unto filiation. And this is juft the doctrine of the Pa- 
 pifts.So they have parted the rits of confinnatioii^rjels 
 they muft acknowledge that they have two eonfirmati- 
 ons,wliicfus as abfurd.But let us come to thelaft 5 and 
 that which they call confirmation or laying onof hands- 
 It is true in their articles fet forth, anno 1562. they 
 The Forma*- ^ en ^ conn ~ Ein 3tion to be a facramenr., and acknowledge 1 
 Iliis holds that it flowed froma naughtie imitation of the Apo. 
 confirmation ft] es# But Do&our Kainolds in the conference holder*. 
 Sen" at ff&Rftoh court,alledged,that thatamele was contra- 
 Depolkera.] difted by the rubrick of confirmation m the booke of 
 JI3, ci$. Common prayer, as Parker hath well obfc-rved. 1 1 that 
 1 ubrik it is faid ? T. hat confii math n it mini ft red unto them 
 tktianbaptztd} tfat ij jmfojfriopofbapds andpajer 
 4. ^ '" • "'-.' the* 
 
tfheymay rectavefrergth and defence. againfinU tentari- 
 onstofizne } And the affaults of the world and the devill.. 
 #f#4?^#£maketh imposition of hands and prayer but 
 one fenfible figne in confirmation howbeit the Papifts 
 have no right impofition of hands! Maiter Button faith, 
 xh^X impofition of hands is one of the external meanes by p ar ^ erus ^ 
 which the holy Ghoft is given, and howbeit that prayer hath polkgia I..j. 
 the chitfe force, yet impofition of hands hathfbmealfo y £.16X12., 
 at her wife ( faith hec ) what needed Peter and John to have 
 travelled to Samaria , they might have grayed i% Jeru/&- 
 l.mfcr the holy Ghofl to the Samaritans n^owname like- 
 wife iaith ? that grace is conferred to.- the baptized for n 
 confirmation by impofidoriof Hands. In the prayer af- c fj3y? ' ** 
 ter the laying on of hands wee have thefe words, Wee 
 make oar humble fupplication unte thee for thefe children } 
 upon whom after the example oftheApoftles wee have laid 
 our hands } to certifie them by this figne ofthy favour and 
 gr athus gooduejfe towards them-* Ye fee then, they make 
 impofition of bands a certifying figne of Gods favour, 
 and a meane, whereby grace and ftrengtfoagainfkenta- 
 tions and arTaulrs is conferred. Is it not thenmade2 
 facrament & derogator ie from baptifm^amkhe Lords 
 fupper,as if by baprifme we were not certified af Gods 
 favour, and entred not to Gods armieas well as his fa- 
 mily. Our Chriftian valour and courage t© refift the 
 devill, and profeffe thetrurhv is a fruit of that regene- 
 ration and fandification, which is fealed to us in bap- 
 tiimc. Let him be , aiidtbema r jwho fc\i\th at baftifme is gi- 
 ven te the remijfon offinnes.and not alfo to the help ofgrace^ ~_ ,. . 
 Concilium Mil'evitanum. Is not the Lords fupper 4 impofition of 
 confirmation of ow fat th^and ofte n eel: br ate d for t hat end. hands a gc* 
 Becaufe theexampleof the Apoftles ii-alkdged,wee P ^L^. 
 
 snfwer. 
 
«9jA Of Confirmation. 
 
 anfwer, thatimpofitionof hands mentioned, i^f#. 8. 
 wasextraordinarie. The Apoftles by imposition of 
 hands might conferre the gifts of tongues, prophefy- 
 ing, healing, which Thilip the Evangelift had not, and 
 therefore Piter and John were fent to Samaria for chat 
 ^nd. For they had need of fome to prophefie, and to 
 havethe Gofpeli in tbefe times confirmed tothemby 
 fuch wonders. The effects of this impofition of hands 
 were feniibleto thefe that were prefent. And therefore 
 Simon Magus would have bought with money that 
 gift which the Apoftles had. Strength againft tentati- 
 ons is a grace invi(ible 3 and given onely to the faithfull, 
 whereas the gifts of tongues, prophefying, healing, 
 might have beene given to the unregenerat.Thebiihop 
 of Spalato faith, That the impofition of the Apflles hands 
 Tvashttttemptrarie, and fbr afinfible effedl^ which wano 
 dAfe^andthatitwtu not afiahk and con ft ant facratntnt df 
 the Churchy nor w<is it properly Jacramcntall . The confef- 
 fion of Wittenberg hath the like faying, Of a tempera!! 
 andpcrfonallfaclofthe Apoftles y agenerall and pcrpetuaU 
 facrament cannt he ordained in the ChriifUn Clmreh with* 
 mttht (peciattc mmandtfCfod. A&d fofaithJW^rr^alfo 
 v\\jtom, %M[put.%i.ft&.A i * Their laying on of hands 
 then uumitation of this extraordinarie example of the 
 Apoftles isapi$u 
 Grdumrie As for that impofition of han<Is mentioned, Hek 6, *. 
 
 ^f han^ 1 "* w *^ * et P a ^ e r ^ c ^^ ercRr interpretation of Divines, 
 
 asfture of vvh© thinkefome that.it was that extraordinary, where- 
 
 payer. of wee have made laft mention, others that it is that 
 
 which was ufed in ordination of miniftcrs. I will give, 
 
 that it was an ordinaric laying on of hands upon the 
 
 faithfulLButas. it is joy ned with baptifmeia that place, 
 
fak feemeth Woe that impofltion of hands, which was: 
 iifed in the end of baptifme, when the minifter prayed 
 forperfons baptized, that the Lord would increafe and 
 continue hisgraces with them.TheApoitle there oppo- 
 neth the doctrine of the beginning, that is the catatheti* 
 call doctrine of repentance from dead woikes, faith, re- 
 furrectiori from the dead,and etcrnall judgement, to the 
 do&rine of perfection. The converted J ewes and Gen-T 
 tiles behooved to be catechifed in thefe grounds fuffici- 
 ently,and tried before they could be baptized, and have 
 hands laid upon them. Thefe were called Qauchumtni i: 
 till the time of their baptifme. Others apply it to the 
 children, of the faithful!, and thinke that when they 
 come to; age,and were fit for the communion, they were 
 ^ftertriallinthe grounds of religion admitted with im- 
 pofition of hands into thefocietieofcommunicants,*» 
 ecclefum adultewm, as famus calleth them. But wee 
 finde that impofition of hinds was ufed after, as ace- 
 remonic in the end^of bap.ifaie, even in the baptizing ojf 
 infants 5 Yet this laying on of hands upon the baptized, 
 was,as Oiiigtijline [m^geftits or amis 7 the behaviour of 
 him that prayed for, or bleiTcd any particular perfon,a 
 gefture ufed bo 1-i under the old and new teftament. As 
 ye may He, when Jacob blcffed the fonnes of J°fi^^ 
 GcnefqS. when zPKofe's kid hands upov\JofiM 9 Num.ij t 
 Such as had power, laid hands on thefe that were to bee 
 admitted torn office ir* the Church, <*sl&s6* 1 Tim. 4. 
 The teachers and prophets at Antioch 1 pon Paul and 
 Barnabu5 7 when they were feparated for the worke to 
 which the Lord called xhemyAtt. 1 3 . Yea,the elders who 
 were admitted to be Counfellers in the great Synedrion 3 
 arid the Rabbins who wci;§ promoved to their degree 
 
ale vj Lonpmawiik 
 
 of tJocSfeolit fliip \^cte admitted aiid piomoveci with lift 4 
 pofition of hinds. So it wasufed in anions both -civiH 
 and religioas, and m religious it ferved to be an indicant 
 figne of the particular perfon -whom they vvere to pray 
 torpor bleiTe. For when they were to bleflc or pray for 
 mo^they lifted uptheir hands^Levit.^zi. Me 24.10. 
 S ee alfo ^rufim. If ft was Only the gefture of him that 
 %MV%7ot p r ^yed according to the forme of the jcwes,and did nci* 
 thertignitie nor fealthe grace which was prayed for, it 
 De confirm. could not bee a facrament. Bellarmine acknowledgeth, 
 cap./-. that the impofition of hands at the rcceaving of peni- 
 tents, which was called ImpojitiornanuumreconciliatQ* 
 yia> was not a confecration imprinting a character, but a 
 ceremon ie furthering prayer, or a prayer upon the per- 
 fon. If it was no more at the re-entrie, it was nothing 
 els. in the cntrie. 
 Impofition Seeing impofition of hands was but the gefture of 
 r \ Zt fl fa- k' m that pray cd,it might havebecne either ufed or omit" 
 crament, ted,whichourDoCtour 3 /'4^.^8.confefleth. And mould 
 be omitted, fay we, feeing it hath beetle fo abufed, as to 
 'make it a. facrament without preceptor inftitution, and 
 without a promne. farther, feeing it is but a gefture of 
 JL% de ba - p r3 ycj: s it may Be re-iterat if it were in ufe, <JVtanus au- 
 tern mpojitto, nonjicutbdptijmus, repettnonpotejt^ quia 
 enim ejj aliudquaw or at to fit per botninetn, faith Akguftine, 
 IntheC&techifme before confirmation it isfaid, That 
 there are buitrrojacramtnts generally necejfarie to falvd~ 
 Eftius -in l djioti^. What then i So will the Papifts cdnfeffe, that 
 djfl./ k confirmation is not necefTarie to falvatioh, otherwifcj 
 
 they would miniftcr it to the baptized at the point of 
 dea ' h. The English bopkc ordainctrbthftt thechildpfhall 
 he brought to the tiptop by one thatfhatlbe hh god-fit! for, or 
 
Of QonfirmmU^ **■/' 
 
 that every childc majlaze awitnejp qf hi* e&nfirmdtfon* 
 This the Papifts obferve in their confirmation. Th is al= 
 fo is a token, that of old,that which is now called Conz 
 firmatiofljVias but an appendiele or clofureof baptiftne, 
 from which being afterword feparated, it muft not want 
 the god- fathers it had ? when it was the appendiele of 
 i^aptiffn-e. In the prayer before the laying on of hands, 
 they pray that the childe may be ftrengthened wi h the 
 holy Ghoft the Comforter. The Papifls fay, the Com- 
 forter promifed by Chrift, was bellowed in thefacra? 
 ment of confirmation. The Papifts Gy ? that in confir- 
 mation they receavethe fevenfoldgracedftheholyipi- 
 rit,wifedome,c<MjnfelI*ftreng'h, knowledge, under/tan? 
 fting,godlinefle,feare. They crave the like in the prayer 
 before the laying on of hands. 
 
 But what fuppofe confirmation were a f f cr ?m t en^may «ph e bMpp 
 not every paftour minifter ir. It appertaineth to the not £feg^' 
 captaine,fiy they to take up the roll of the fouldicrs,and JJcXma- 
 furnim them with armour,, the fnephard ftWiild marke tioa 
 his ownefheep ? &c. As if every mjni'fter were ftpl a cap- 
 taine in the Lords armie> and afhecp-hard .reeding die 
 flock concreded unto him. Bomventure confefTerli&ch y^'ip 
 fimilies force not, but inftitution only makctlj neccilitje. ' ? 
 Our firft reafon then ngainft them h the wane of inftitu- 
 tion, or exemple in fcripture, that bifljops had this 
 charge, and not presbyters. We now fuppore only, not 
 grant,that there were fuch office-bearers in the Church. 
 Peter and John were fent to Samaria, not only to lay on 
 hands,but to advance die worke feegunnc I y *Thilip. Ff . 
 ranitts faith, it is not clear, whither they laid on hands as 
 bifhops 5 or as presbyters . KAugufi, he-, or whofocv er is falfoAMi 
 the authour of that booke, entitulcd, ^tsl.vetais^r &££$$ 
 
 F f ndvi M 
 
 , 
 
noviteftamentl, faith,they d'«d it as prjefc But the tmth' 
 _ _ is, they did it neither as biihopi', w .>r prjeftsy-and there- 
 fore neither the one nor the o. her iliccceded unto them 
 in it. Fork was extraordinaire, and exrraordinarie ef- 
 fects followed it. The fecond reafon,* bi (hops and pres- 
 bytcrs>asthemfelvesconfelfe, arcequall in the power of 
 order. If the power be equall, who can hinder them to ; 
 put it in: execution. Hath Chrift given them a power 
 Bj.tom,}. which they m:ty not excrcife. Suarez, the Jefuit faith,. If 
 fea'i? ' presbyters have fufficient powcrby.v'crtueof their ordi- 
 Synt.parc r. nation to miniiter this facrament, it were no reason that 
 difp. 2 j. t h e y mou i(l be wholy hindered. What God hatfriniti- 
 Dereply. tuted,the Church cannot inhibit, ffith Ttlenw. If pre£ 
 •— -— al ° ^'bytershad not bad that power4)y.vertuc of their ordina- 
 Armachjft. **on, neither Pope nor<l »iffcop might give titan commif- 
 armenicaruni fion or licence todoe it,J lith Sfalatb Bui To it is. that by 
 g"* aionW11 difpenfation or licence fein riic Pope, t he Pa pills grants 
 
 they may. Ourtln'rd reafonp-.pixslw^rs may impofe 
 
 handsin ordination of mir.ifter^tbrrc fore they may alfo 
 £X&4?<c,6 D - in confirmation. Sofeaioneth Anr.acha..m. Our fourth 
 reafbn, they may-celebrate and minifterthe Lords (up- 
 per, therfore they may doe this alfo. So reafoneth the 
 authour of that epiftle, adRufi H 'cum A r a) Immanent, Our 
 oppofits are forced to confeife, that this is not proper to 
 bifhops byvertue of their office, but reserved to them 
 A<iverfas' for the dignitie of it. Hienme faith, that this was refer- 
 Lucifeiia- Vcc j t0 tnem not by ncce/fitie of any law, but for the ho- 
 nour of their priefthood. Yet nor in all places, butjww/- 
 tii in hcUi The authou'r of that epiftle to Ruflicus faith, 
 it was the cuftome in the orient, in lUyricum^ in Italic^ in 
 Africa, and in all places in the Apoftles time, that pref- 
 
 SSwli. 11 ' bvrcrs *4 confine In the decretals it is fdid, that 
 
 (Irnplc 
 
-fimpLe priefts at Gorsftantinople according ta the cu* 
 Home did mintfter the facrament of confirmation, Tw« 
 riantts reporteth,that the Grecians reprove the Latin.es, , 
 becaufe they inhibit the ptieffs to annoint the foreheads 
 with chrifme* as yeeinayfein Suareq. The bimopof ■ 
 SpAlato complaineth, that bifhops are lo rigid ? that they ^^-JJ 
 will not permit the pariffi priefts to confirmee the rather 
 becaufe they tome feyonie to vlfite their pariflies, and 
 thinketh* howbeit they refufe ? the, priefts may, as for 
 himfelfehe might have Fu$erea the priefts inhisdiocie Suiretiap 
 confirme, but he gave them not that liberde ? becaufe he |fe| f^* 
 Fa w no neceffitie of fuch a ceremonie ? and that it was not 
 worthie the name of a facrament.' If there were any 
 moment in it, mould the bifhops honour, or lordly bi« 
 moping bee preferred to the utilitic of ic for the people. 
 Hierome faith. If the holy Ghcft \lwuld- come down? on 1 } at Adverftis 
 the prayer eft he Hfhop> th fe were to bee Lamented, who in n u / lfem£ 
 pmf&ns or cnjlels^ or far re f laces be/ ng bapized by. pri efts 
 and deacons, die before the bifbop vifit them-. If it were a 
 matter of moment, faith Mjftcr Calvin, wherefore doe Inftitut*!.^ 
 bifhops fuffer fomany nflfeChriftians in their diodes, ft *£.&&.?.' 
 Tliey ietr ay by a tacite con fcflion, that it is not a matter , 
 of fuch moment, as they pretend. jkM is plaine, that ft m p 
 confirmation, as alfb many other things was not per- 3* : ^.a- 
 raittedto prieits^for the arrogancic of bifhops. Bait ha- Taffirtap; 
 far Lydiusfmh^ It'w.46 ^intolerable fuperHit v on , that the *fo 
 fries! might anoint the breaft and the [J)ou!der 7 but it beho- 
 ved all tq abflainefrom the forehead^ except tnly the hifhop: 
 Seeing this fubjeel: is already treated upon at large in an- 
 other workejand both the facrament itfelfe, and the bi~ 
 fliopwhochallengcth it as proper to himfclfc are ba~ 
 ftards,I will infiftno longer upon this point. 
 
 Bf %■ Intheit 
 
IiVtheir book of common prayer k is required , thtit 
 Jcafechi^ thefewhoarc to bee confirmed bee Mc toanfwerthe 
 •fing young cjQeftion-; of a little catechifme ■> that with their own 
 children, Tnouth and confent chey naay latifie and Confirm open- 
 ly before the church, what the go J f tthers and godmo- 
 thers promifc in their mme, and promife to endevOurto 
 obfervc and keep fuch things,as by their own confession 
 they have aiTented unto. Is not this plain mocking of 
 God>to require puhlickprofeffion before the Church of 
 children, who can not give a ferious confcflion of their 
 faith, howbeit thiy can utter fome few words of a (liort 
 catechifme like parrets. They require that they bee of 
 a perfect age, but chat is not obferved, or elfe by perfite 
 age rhey meane onely years of difcretion, as they call 
 them in the fame .place^that is ,wfoen they come to the uft 
 of rcafon, that they can difcern fomewhatbetweee 
 good and evill: or as H^w// interpreted, when reafon 
 feeginneth to break up. Is this a fit time for publick pro- 
 fc-Hion of their faith, or to make them capable and fit 
 for the Communion, whereof notwithftanding they do 
 Be folk. I}, not partake many years after. BHceru* in hiscenfurc, 
 c i6.fech 1 1 cenfurcth Sharply this pretext of catechifing. i?l£. Par- 
 lor itfi-edi us, that for all this, they confirm them fome- 
 t ime k\ i heir o wn hou fc s, and not openly, fonietime in a 
 Church dillant many miles from that Church whereof 
 they ■'im.*iucmbers,fometimes in the fame church, but 
 without their advife or confent. It is not then either 
 publick profeffion of their faith,or fitnefTcfbr the Com* 
 munion,that they are fo carefull of,nor their undcrftan- 
 dingof the quueft ions of afhort catechifme, but to fhew 
 their grandour,and what preheminence they have over 
 other mens &ocks,in making of half whole, andperfitc 
 
 Chriftians 
 
Christians. Parents mud W>n§ their children many 
 miles to them, to bee confirmed orbifopped^asifthe 
 holy Ghoft could teach ! no where but upon their fin- 
 gers. I end with the words of T/W*f//» 
 
 ^slper that bijhtps had ieft tjf preaching ^ then famed Obedience 
 they, tfjis dumb ceremonie oj corfitmathnjo have fimewhat pas- 1 ? 2 * 
 at thhU^fiwherhy they wight raigne over their dtocie.They 
 rcferved iilfi totherftfelves the chriUning of bei^ and con- 
 juring or hallowing of Churches and Church-jMrds^of altars 
 and fuper altars hallowing of chalices ^andwhatfoever is of 
 honour and profite: which confirmations , and other conjura- 
 tions alfo they have now c omitted to their fuffragians^ be- 
 cause they themjelves have no kafure to mini ft cr fuch 
 t hings jo r their lujls and plea fares and ah omdance of all 
 things 3 uhd fvr the cumhrame that they have in the Kings 
 matters and bufntjfi tfthj redme . One keepefh fheprivie 
 feale, another the gr. at feak) the' third is a confffour, tka$is 
 aprivi.traitour, andafcretjud^ts. Beit president of the 
 print e his counfil/.he it a '/ amha]fadour-> another is ofthepfi* 
 vie eo'U'rtfell. Woe u Unto the -Realmes where they are &fwe 
 counfell. i-As profitable are they verily unto the Regimes 
 pith their counfell) a* the weulfes Unto thejheep^ of the foxes 
 unto the gee fe. 
 
 OF THE ADMINISTRATION OF 
 
 the facraments in privat places. 
 
 IN the booke of common order Ca downe before Th^udge- 
 the pfalmes in meeter, it is flnd 3 that the Gicramenrs SdSS. 
 are not ordained of God to beufed in privat cor- cernin^ad- "- 
 
 ners,» 
 
J ' 
 
 *mm. ^uoiiil ners,as charmers and fwecrers ufe ro doe^but left to the 
 <*f thefacra- con2reeatio!v^dn,:a-ilVriJv' a "in x.d to Gods word,as 
 vatplaces leales ot the- lame. In i he aflembi-r holdcn at hdinburgh s 
 in October anno i 8 i • it was ordained, that the facia* 
 • merits be not miniftred in privat houfes, but folemndy, 
 according to the good order hitherto obferved. But in 
 the late pretended affembly holdenatPettrvtf##0. 1618. 
 it was ordained, that the minifter fliall not refufctoba- 
 ptife infants in privat houfes, when great need compel- 
 feth the parents to crave ir>but the great ncctl is not Ipe- 
 cified, and therefore left to the judgement of every cor- 
 rupt minifter, who (hall be willing to pleafur eh is pari- 
 fhoner upon pretence of any alledged ncceflitie, as a 
 rainie day, or the faving of fome charges, as a dinner, 
 &c. Suchlike the^minifter mutt not remfetoadmini- 
 ftrat the communion in aprivathoufe beilde ;him, that 
 for infirmkie is unable to i.efbrt to the church to receave 
 it, or if the fickperfon that mall declare upon his con- 
 fcience to the minifter, that hee thinketh his ilcknelTc 
 deadly. It is required only, that there be three or fourc 
 of good religion and conversion prcfent to communi- 
 cate with him. Byt, which Thaketh all loofe, thefe mult 
 be free of all impediments. What if they bee not free ? 
 What fuppofe there were fourtie,let ( be fourc,if it be not 
 celebrated in 'the congregatioh, it is but a privat com- 
 munion. 
 
 Tilenm } \\\\tn\\z waSjfoiind arid orthodox,hiddbwne 
 
 :e 'on< 
 
 this for a ground, LAf^cramem u apmlickz apim^ to hi 
 
 performed fublhkjy hp 'M^t mintfte'xs\ ne)i ' er ran any 
 
 i licno n nccejfitiiorCufflcicfitcauji' be a'lcdg d^ r tie fe fore a fared 
 
 i ntag.de ha* ^^^m^ a&wnJhouU / >jj tnaprrvjg b a u e '~o (s or- 
 
 *U,thtie iz. d*mhC$ fhtuldhunto m * upremedafr) Mdgreatejl neccf- 
 
 \ fitiejvhich 
 
in pn vat places* 22 * 
 
 fitie> which wee ought to obey rather thepfoHtr theigno 
 ranee and infirm Hie ojthepopl). He had bcene difputim, 
 before agamft the adminiflration of baprifmeby lay 
 men and women, but concluded in end againft admini- 
 stration alio in a privat place., arid requireth, that all fa- 
 craments be adminiitred, not only by publike and law- IJO 
 full offiee-bearerSjbut alfo publickly. How can the Do- 
 clour then alledge, that Tiknu* words were perverted * 
 That the facraments are actions of a publike nature, and 
 fherefore oughtto bee celebrated publickly. in the con- 
 gregation, appeareth by thefe reafons: i. The facra- 
 ments are appointed not only to be fignes and feales of 
 invisible graces, butaho to be testimonies of our pietie 
 -towards God, and badges of our proferlion diftingui- 
 ihing true Churches from falfc. All facraments are 
 kindesofproteftationof our faith, faith dquina*. Se- Fart^.qufcft, 
 .cret corners are nor fit places for fueh proteftacions. ?&W?fe 
 2. Vifible communion in the holy things of God,is the 
 end of our union and confociation with a particular 
 Church. Becaufe wee cannot attaine to a viftble com- 
 munion in the holy things of God, immediatly with the 
 whole Church militant, wee enjoy it mediatly by our 
 communion in a particular congregation. Therefore 
 the facraments which are' the holy things 6i God 3 ought 
 to bee-adminiiTrated in common. 3 '.'• All other adions 
 which concerned the whole Church, were done with 
 confent and prefence ofthe Church,as election^ ordina- 
 tions,, excommunications.- By the fame reaforj ought 
 the ftcraments to beadminiitredinpublikejToffhein' 
 tereit that all h;wein'them 9 ^and the benefice and fruit 
 may redound to all. 4.' The facraments ought to bee 
 preferved from contempt, neglec% and corruptions. 
 
 Heretic^ 
 
Thediftin- 
 ftioo of or- 
 dinarie and 
 extraordina- 
 ry frivolous 
 
 Where two 
 or three are 
 gathered, 
 
 ice 
 
 224 cy im aamtmjt ration of the fdcmments 
 Hcrctickes take occ fions to corrupt the pure admini- 
 ftration of the facraments, when they are adminiftred in 
 privathoufes. Thepublikcisthc le.ic regarded when 
 people may have them in privates they thinke they have 
 need, nor yet are they fo reverently 11 fed, as when cele- 
 braced in the publicke afTemblie. 5 . It brcedeth opinion 
 of extreme danger of falvation, if any die without ba- 
 ptifme,or the Lords fupper. Wee will have occafion to 
 touch thefe reafons, when wee defeend to baprifmeand 
 the Lords fupper in particular. 
 
 TheDoctour in his anfwers ufe'th often the diftin- 
 ction of ord marie and extra wdinaricj that ordinarily 
 they mould be adminiftred in pubiick, but extraordinary 
 lyand in cafe of recerfitie they may bee adnainiitrcd in 
 privat/which is a begging of the queftion ; for the rea- 
 sons are directed againft adminiftration in privar^ in 
 whatsoever cafe, and there is rroneceffrtie to violate the 
 common order,unlcs it were the danger of mens falvati- 
 onifor want of fuch a middle or mcane, which is a grofle 
 and damnable opinion ingendredand intertained by the 
 administration in privat. 
 
 He wrefteth alio that place in Matt hew y where Chrifl 
 promifed to be in the midft of two or three convcened 
 in his name, as if threeorfoureconveenedto the admi- 
 niftration ofbaptifme ortheLordsfupper,'wereafufrl- 
 cient number to make upalawfull aflembly. But this 
 fpcachofChrift in the prccife termes cannot beexten* 
 ted to the facrament. For then where two only are con- 
 veened, the communion may bee adminiitrated. The 
 Prieft then may celebrate maiTc, having none to beare 
 him companie,but the clerketo fay 4men. Chrifl: fpea- 
 fceth not there, as Mafter Cartwright hath already 
 
 anfwerea, 
 
•anfwered, o A-he public kt ::-dminiftring of the w©rd and 
 facfamemsjbiic ert the proceeding in the Church difci- 
 pline againtt offences, aad of that part which was dose 
 •privatly % two or three^ andpromifetfh, that not oneiy 
 theproceeding of the Church mould be ratified, but at- 
 fd that the admonition given by two or three, whereof 
 'hee fpake before^ with iftvocationofthcnameofGod* 
 ^ihould not beinvaihe, buthave the owne effe&, cither 
 for the coriverficm of thetffcnder, or to make him inex- 
 cusable. Or by two or three is meant only a few number^ 
 where a greater number cannot be hadtomakeupa fe- 
 f nat, with power toexecute the cenfufe's of the Church* 
 or a few but fufficietit: hUmbe% where a greater may not 
 be had to make kvifible Church; But where a Sufficient 
 number may be had, and of thefe a Chiirch already cqn- 
 ftitutedjtwddr three a£arc ctaot birtde a'ld loofe. And 
 what they may doe* 6tlfdrtw6orthreemly undbc 5 or 
 doc the Kkfj wbereupoli would folldw greaYtonfufion. 
 Wee 1 reafon againft two or three convening in a privat 
 place to miniiter the holy things of God, where there is\ 
 already conftituteda Church-, arid a number corifoeiatc 
 T: tb that end, of which focictie thefe two dr three are but 
 'members. . -; f , 
 
 Werheane not that the facrarnents mayribt beadm^ 
 ttiftrated at ho time in a privat place, but OtVely in a pri- 
 Vat fteetihg8fibrr|efew$ for the congregation is n'pt 
 tycd td^and fbrhc ftmie hath not the Hberfie 6T mater iatl 
 ^hurches,but Is fpreecf to retire to Wopds,c;ives ) privat 
 /h®ufes, but then the adrftmiftration is;publike> feccaufe 
 In fight and prefencebftiiecongregaubn. . •• -.&>.*...>;.._ 
 
 Baptifmc is that initiatorie facrament, wfej€Ey Wee ^f ^I|^, 
 'feme* tnto'theboforne of fojne vifible congregation, or £pUi i8y„ 
 
 <jg as 
 
as C*l> lS i< e faith;, it is \ facred or -f>lemne introduction v 
 irfto theChurch of God , a H Q$ti\(i\kk of our hea I'cnly 
 barges (hip, into which t! icfd.i-Vcvvrijtcn, whom he h ith & 
 adopted to hirhfclfe. By b "rptifa^ '*' we became members 
 of fomefocietie joyned togei.her,rq make-up one viable ' 
 Ghurch,as k wereonebodie. Bap ifir^c therefore fh'duld 
 bee celebrated in the prefence or .tLft-vWible Church' '■ 
 whereof we ait to be'metnfes". • Tfie mifriiter then,and 
 the parents have ndt t he on'ely interoft Indus burinefie ? 
 bat the congregation' alfoj'-atid principally, becaufe of 
 their right to receave,or-rerufe,their concurrence to afliit 
 the mini iter in prayer to God for the infant, their tefti- 
 monie of his entrie^afld receiving? and the benefite they 
 rifay reap to themfel ves 3 by' remembring theiro wne ba- 
 ptifmcjand the promifes maoe to God>when they were 
 baptized. The baptized mall hive communion with ' 
 them iixtheholy things of Go i afterward. And there- 
 fore good reafdn, they enter in* with their approbation 
 and acceptance. If a mem bet may no: be cut off by ex- 
 communkationwithout their c'onfent, i C or ^-5- none 
 OOght to Bee receaved without their confent, and after 
 this manner of cntriiS Nature teacheth mcn,faith Bucer, 
 that when anyYocietic or corporatio i is tp accep- of one 
 CfnFiiYac. % to be of their number, idfkcere cumcolkge fiequentiores 
 BJnivtfs eomertirrint-; utita quafiahymnih'is- lll.i in collegium reci- 
 pantur^&finruliojfic a 'olUgdritm tit def>r.int y adeaque 
 Pftaftthiitc aftrin^ ant ^ to dot it wnca t : bi fellowes have 
 convemed;n$ftequ:nt number,' that fo they may becrecea ■ 
 -1'hij atft'were ofaUintothe comptnie, 4nd every oneway 
 fie iv th duty off ell owes unl§ tbern y and b'wde. tbtmfelves to 
 ttiefkme aj!er th: famrmAnnct publkklj* This promi- 
 £mom meeting of fimdrie out of iimdrie quarters and 
 
 'paxHlics 
 
vpaiiihes to the morning and evening prayer^ in Edfe- 
 
 I buig^S not thai body or focietie whereof the baptized 
 
 I is to be a member, nor yetare thefe times appointed for 
 
 I the 'meeting of that focietie tothac qncl Was it not 
 then a iuperftitious or foolifh conceatin many of the 
 aacicnts Who delayed baptifme, to the end of their Jiff ^ 
 
 , , of rill they were overtaken with dangerous difoifes ? that 
 
 being purged from all the finnes of their former life^thry 
 
 might flie ftraightway to heaven. iTheie,,were called 
 
 Clinici qJ. k&iwhrti > 
 
 When we maintaine bapFifeie in publickc alfemblie/, 
 
 ; wee meanc where there isa vifible Church conftitutcd, 
 and ah order eftabliifo?d. Therefore., the cxemples of 
 the Eunuch, the jaylour 3 ,Cornclius, &c. make nothing 
 
 - forbaptifine inprivat and apar^wherethcrejs avifiblc 
 
 i ChurCh GOnlfituted. 
 
 The; defence and pracliceof bapt.Gnc in privat, hath" Piiyat i*i~ 
 
 ""' Wdanppinionof an abfoluteneccffitieoftbaptifme, as bredthe^ne= 
 ifthe infant could not be faved without it, a$d doth (Mil ccaide of 
 
 : fofter the fame damnable opinion- Neither can any ba P tlf ^ e » 
 
 .other necefifkie beepretended* For there is no. precept 
 requiring baptifinc 3 when it cannot be ; bad orderly . It is 
 
 i not thenegleclj but the coutemptwhich maketh not the 
 infaats but the parentsguilty. It is not contempt or ne- 
 glectvwhen the ordinarietimesof publicke meetings ap- 
 pointed forfuch ends are not neglected and coir emned . 
 
 7 fn the wreient^Chureh, Eafter and Pentec^fl: eves 
 were appointed cabee the folemne times of b.ip:ii]ne. 
 
 ^Whereby it cameto patfe, that many died without ba- 
 4)tifme,as,iTi3 t r^t'/repcrcctho But that order,which was £jb# c 4 T > 
 not commendable, is worneoutof ufernaav^u icired 
 
 * ycares fmce* We havenow weekly ordia;me:!:ir mblies 
 
 *"G g^ $ f|% 
 
*xr> ^J me aamimji ration oj ir>t jacramwu- 
 
 for the purpofc,. and yet thefe arc neglected and con-, 
 txnnncd, Specially by. the wealthier fort,;ind thctimes- of" 
 evening prayers areprefierrcd befone thetimes appoin- 
 Oed for preaching in chemorning,orupomhe Lords day,, 
 wheteunto they werercftrainedlby the fu# bookc of 
 difcipline. 
 Btyafme Whereas the facraments mould bee celebratcdwith 
 pjophaied reverence,ahd we fee how folemne the baptifme oi"john 
 
 fflSwt&n." vvas » arK * o^Chrift ac Jordan,, this-baptilmein privatise 
 irreligiouflyj. and unrcverently miniftnedj, and the pu- 
 blicise fcarce attended unto^ for upon die opinion of 
 rhenecemne of baptifme in private hajh followed the 
 defence of baptifme by womcri r baptifme by a pagan, 
 i>aptifme with pudfc watee, bapturne byfuppoiition. 
 For if the infant recover healthy they baptife againe in* 
 publicfce ? if they doubt it was baptized after the right 
 manner in privat,£iying 5 If thoubce not baptized N .J ba- 
 p$fi tkte in the iwnc of the Father, &c. But what if the 
 childewas already baptized after the right manner, is 
 -. notttss publicke baptifmg rebaptization. I know our 
 Formaliftsdoe not defend baptifme by laymen or wo- 
 men tabe lawfully minrftred by /ivch perlons, yet they 
 cftceme k valide and effcttuall, if the right forme and 
 mannei? was ia fubftance obferved^as yee may fee in our 
 Frcceadings; i) O( f t0ur s grounds- That which our wortfee divines 
 9r§f. ** nave condemned as null in it felfcj, they account as va- 
 lide, which no man would doe >; that were not infected 
 with theopinion of absolute neceflitieof baptifmeto the 
 falvation of the infant. For neceffttts precept i^ the pre- 
 eept to baptife cannot drive them to this abfurditie, fee- 
 ing none are commanded or have warrant to baptife but 
 fcOriainiftCK* hhriecejjitasmeditihcn, that 
 
 drivetk 
 
tjtpriv&pfwef, %%® 
 
 drivct^h them to %:h coiir/cs^ T? be Engfifii fovice book 
 permittethj in priva^b^tii^tp oiiiit the doctfme con* 
 cerningtl^e inftituupnand{ u(€ pf baptifme, andalfoto 
 {pare the Lpr^s payer^if tjip tinie wpnpt furfer. That 
 bookefcp|pg;rhi likewijfe, tkatfbme things effentiall to, 
 this facrament i$ay bee omitted iu the privat miniftra- 
 tion*throi^h,fearc or hafte iftfuch extremitie. Is this re- 
 verent i^fing of JtlK hofy. things of God ? or is it fure 
 worke >; that forced thera to flie to a condjtionallba- 
 ptifme. n ; i 
 
 The cafe- of baptifme and circumcifion is, not alike,. Theqtfcq%i 
 for the Lord appointed a precife time for circumcifion, biptifmeiui^ 
 to wit the eight-day, which, in no cafe they might pre- SEJjj?^ 
 vent/uppofeth c infant ftould die in the meane time. It 
 might have bcene delayed, if there wei£ fomeurgent oc- 
 caiion to hinder, as in the wil4£rnefle for mapy yeares, 
 b©:auf€ they behoved tOrbc in readin^ife to, remove ac- 
 cording to the moving of the cloudy pillar* $i|t tMefet 
 had nd urgent occafion, therefor^ the Lord chaftifed 
 him,, and Stpfotta rircumcif^d ths chjlde'c^^being; 
 ficke. Her example Wa* not imitated by the Jewes them- 
 feives after, and the Church of God wasyet in families. 
 When fynagogues were creeled, and; places for thefni- 
 blike,fe*vke o#God, circujBcilton was minifbedonely 
 inpub$&c, asfomethinke, andfok isatthisdayinthe- •■ 
 fynagogucs, where a* fynagogne is to bee had. Others B«catois 
 hold that the Lord committed" not the a& or 6tfice of fei^ & 
 circumcifion totbe pii'cfts orLevjts, but that the kfantsfac^.pag, 
 were circumcifed at home,, the family and nighbours Jp» 
 being conveeiTcdy^cnufe prefent remedy was tobe pro- SraSt* 
 vided for curing of the wouncf. Barradim the Jefuit C.14L. 
 fiith,. thatciKumciiEoaiieqiiited'rJot either a peculiar B f rad>tom ° 
 
 plac^ ***** 
 
 
fiutfan;, place, or a peculiar mimfteo Scares, faith, that at this 
 
 r ftifa' 2 !? 1Ba ' ctey, lie that is called the ciraioinfour, circumcifeth in- 
 
 v i'c$y, % * differently in the houfc ur tbc- fynagogne.rBut itis not 
 
 i fo in baptifmc, as it cannot lu>niiniftic ; d,but by a lawfnll 
 
 miniftcr«,fo likewifc only in the publi eke afTcmbly. The 
 
 mirke of circumcifion was permanent, add by it the cir. 
 
 * cumclfed might bee eairly difcerncd whither they were 
 
 connu .Trite pijofeflfours or not. But it is not foinba- 
 
 f p*ifme/'The pafchall lambe was eatcn^only in families* 
 
 b ad 1 in .1 T f ):ieties convcened in forne chamber of par- 
 
 Luiyind? might not be eaten in publick affemblies. But 
 
 v who dareajHrmeythatihe Lords iuppcr howbeitit be the 
 
 f ciament anfwerablc to it, muftbe celebrated after the 
 
 ■ ; famejnanner.-; Different is the cafe betweenethefacra- 
 
 ments of the old law which belonged to one nation, and 
 
 the facraments under* the Gofpel belonging to the whole 
 
 , r Ghriton world. 4 
 
 : agaMpriwt ' The-Lords fuppcr is the facredbanket of the whole 
 
 1 communion." Cliirch aflombled together, faith Vullinger in his De- 
 
 Dcciiis. cades, ands.hcrcfjkc, fifth he, the Apoftle requircththc 
 
 Corinthian? to avTcmble together to partake of this fup- 
 
 per>i €mn..\ izj$& Itis ^(iuew-cf piiblickc affemblies,a 
 
 badge of our prokfrton, aband of love, andreprefenta- 
 
 tion©f that comm union jnd fellowship, which is and 
 
 oughtto bee among* he members of the congregation. 
 
 It is not a part, or two, or three, but the whole body of 
 
 ; thecongregatton which is compared to onebread,when 
 
 the Apoftle faith. We that are tnaitie areoncbreadi and one 
 
 yfodyjbr ventre pdruken of cm hread* i Qtin . I o, 1 7 J5c- 
 
 romfc it is not pofTible to us to eclebrat a facram entail 
 
 uaioa with the whole Church militant, the Lord hath 
 
 ra^Pramentajl communion with 
 
 *Xocafi 
 
 . 
 
m yrrvfit pates. *3* 
 
 fdme particular congregation or vilibfeChteh. The 
 Db&our borroweth an 1 abfurd anfwer from BdldrMns 
 and the Rhemifts, that wee have fa'cramentall commu- ^ 
 mdnvAth the whble militant Ohturch, howbeit it be not 
 foviilbte., #s with any one particular Church, and his 
 reafefn is, bcaufe wee are 1 partakers of the famefacra*- 
 ment ■ I reply >With M a fter Qartwrights anfwer to the Oh -rGorin, 
 ^t\v^^\^hhougbaUihefai'ti^Hll^veniho^ thatk* llMi **4° i 
 vet • rtccaved theficrament } by faith communicate with : 
 Cfc rift* body, jet dfe they alon* 'communicate facrameyft zl/y ■ 
 which have their commuriion (ealedfy the cutward' dtiioi 
 of eating of one faer am entail foe. id. <Ls4nd that t he ApcJV.e 
 meancth oftheje, that in one congregation tirfiburth eat to- 
 gether, arid not ofthtcomffifrniomofM rvitfr fhbfe^ that re - 
 ceitethe facrament in another Churchy it h Evident ', fit • 
 that he place th the featof tins communion in' eating all of one 
 breadytnd op one table : Where a* they that co mmunicau in 
 another congregation, corn'municat inctofone table or bread 
 iviikthemjlhdfdrefo removed y nom&h then ihzy that cele- 
 brated 'ilk pdjftcvbr in divers hafts y rvefe partakers of@W '■■ 
 lambe oftyd. It is the fame fac rament in fpece or kindc, 
 butriotirinurnhef; Wee communicate in one fruit or < 
 eJpFecl, becaufe w<f all receave the fame Chrift, but that is ~ ,,. 
 afptrituall, not a facramentall communion^ faith Cba^om^lj* 
 mier. For it was never heard, faith He^ chat thefc in Jem- CoT ^' nu|iap ^' 
 Hiiem communicate facramehtaljy with *thofe in Ale- 
 xandria. Other wife whit needed the b iflrop of Rome 
 to (end the eucliirifl: to other bifliops when they come 
 to Rome: The Lords ruppef trun (liou Id not be cele- 
 brated., but in th: a'fembly ofthe faith foil united toge- 
 thci in one bodie o i.a Church. A com p anie cofiveened 
 apart froiirthercft to eoiT^munlcatew ith the ficke per- 
 
 Ibn, is 
 
fon i& not united by themfelvcs into the body of a 
 'Church, farre lefle three or fodre, as I take, the Enghfli 
 fervice booke meancthtobeanumberfufficient, feeing 
 they allow the communion to beeminiftrcd to three or 
 foure in the Church, arid in the time of plague, fweat,or 
 men other like contagious fickneffes, the miniftermay 
 communicate with the perfon difeafcd alone. Ergo coe- 
 'nA *Demini ncwe&privata y fed public a rtuBi privatim dun- 
 da. Et quorfiam non ejlpubticM vel gcnefnlis CAtwfldindo 
 qitAtuor aut quinqut cum x^ro codmunhant^ nihil dicunt 
 qui aunt apudbgros cotnam inftruipoffe y fialit quoqmfi* 
 mulcoenent, faith Mullinger. That is, Sckingit is not a pu- 
 bit c\e or generall meeting, when three or fourc communi- 
 cate rrith thtjickej they /ay nothzng to purpofc, whofiy^ that 
 the/upper may bee celebrated befide the Jickc,' if other* ralfi 
 ' communicate. Syppofe a companie of the faithfull in a 
 • family be called a' Church, Rom. 16*7. becaufe the whole 
 firmly confiding 6f Chriftians, and frequently exercifed 
 m religious cxercifes, refembleth in fbine fort a Church, 
 and may be catte&icckJidU, as it were, a little Church* 
 Yet it is not that Church which hath the power and 
 right to Life the facraments and cenfurcV for thenevcry 
 jramily in aCnriftiah cboimbnwealth might celebrate 
 : the facraments at home. So hb vvbeit the name be com- 
 municated for the greater commendation of fuch a fa- 
 mily, yet the definition doth not agree.. And yet that 
 "place may be appliedto the Church, which ufed to con- 
 veene in Aquila and Prifcilla's houfe. In that fame cHa- 
 ptaGaius is called the hoft of the whole Church. See 
 fdraus in Rom. 16.J. 1 Win. 1 6. :*p . vhilemon.i . * The. 
 .names alfo given to this facrament, may teach us, that t 
 tould bee celebrated in die pubtidce alTembiie- The 
 
 name 
 
}■* 
 
 communi- 
 ons; 
 
 kime-j$#rf>$ lni{5drteth,a.ga:Jieringor afembling to- 
 gether. Cdfiitifon fiitfil fyriaxf* and fynagoguc arc ail 
 ono becaufe deityed from ofrc word. Licurgic fignt- 
 Eeth a publicise >lervfcc. or miniftric; both the liames 
 import the celeDrkic oftSe iiTemBfy,and the fokmnitie 
 of the admiiiiftration befo'te f8e aifemfoiy. 
 
 Me elements were fertDt^^^ orim- ^ ■-; *;. 
 
 mediately after the action in Jm0 J & Martyrs time, dedneedfitte 
 Which was the firft abufe we read of. After followed ^ : priv*t 
 refervatibn of the euchartft for the life of tfteticfee,whft!i 
 was a greatet abufe, and carrying of it home' to their 
 houfes. The opinion of the necenitie of privit commu- 
 nions did grow to {ud\kn hight, that the euejiaHft was 
 given not onely to aged pcrfons departing this life for 
 their r /Uikum y "to bee their voyage Victual ] y as tfc yea" 4 1 
 it,but alfot© infants and babes, anci this indured for the 
 ipaceof d^o.ytares- The Paprfts themlelvcs* arc aiha* 
 med of it» and exprcfly inhibit it. , Tea of old, in fome 
 'pa'rts, it was the practice, toufc Mailer Ter^ns word.'$ 
 to cram the 'cVfchanftSnto the inoferh of them that were 
 deceafed^v or to lav it iipon^he Breaft and biine it with 
 the corps. Such horriblcprophanations arofe from the 
 opinion of ncceffitre engendrcd upon thefe rcfervationr, 
 and giving of the eacharift to the ficke* The continue- 
 tion of the like cuftomes doth foftcr and entcrtaine the 
 fame opinion of necefrltic. The ignorant are foftered in 
 fuperftition, as if the grace of God were ty ed to the iV.» 
 erament, and no comfort epuld be had by tlte'receaving 
 of it in former times, but they mult have it now for thgr 
 .voyage vi&uall, whereby^they may bee enabled to at* 
 saincr to life eternall without fainting in the way. 
 
2 Br u f *"* tammjrmtm "/ tnc jaeramew, 
 Bfjnnfifr after he hath concluded 3 tint the Lords flip- 
 per frnuld not bee celebrated iri private .either forfick- 
 acflc of any peribn, or other cafe or neccflitie wbatfo^. 
 ever, granrctn that not long-after the Apoftlcs times, for - 
 condefcending. to the weakiacfTe of fomc ? this cnftoniC' 
 prevailed to fend to the ficke the elements of bread and 
 wine in the time of adminiitration. Sed hoc medium at- 
 queadm niculum y quod infirmioribtt-s juv.wdit ac conflnn- 
 Uisex^elo irregulari abfque Qhrijlimandato pat res exbi~ 
 buerunt^ paulatim in cum tranfiitidslolatriam^ tit ii qui 
 no.nwinhf adminiflrationi [acre coen&> quim baptfmi> fa- 
 lutem ex opere operato irihuerinh That is, Thj helpe ani 
 remedie tpey ujed out of irregular zeale without Chritts 
 precept, for the comfort and helpe of thewcaker^ endtdat 
 lasl into fuch idoUtrie^ that they afcrived no Uffe their 
 filvat onto the adminifkration of the hoij fuppcr^ then of 
 baptifhte^. and that by vcrtue of the rvotly wrought or deed 
 doners. Therefore he advifeth us to bcwarc D that we fo~ 
 fternotmenin a fuperftirious opinion, by pri vat or do- 
 meftick ndminiftrnn'on of the Lords fupper. C a ^'ft . 
 hvLhyDifficilUniitm est hie cavere^ne alios fuperftitio,a!i0s 
 ambitio & vana oftentatio a If e ten htmfbHicitef . That 
 is, It is vet ie hard to bee a-v<v led, tbatfkperfition fine 
 not up feme., ambition and oftehtatioj^ others to crave it. 
 Bullinger faith, Jfwee bee conten' ions in the defence of this 
 viaticum-, there m6 'bee bred agai fie , that which wee have 
 ftene re<eavedinfome ages before y a reljfag npon the very 
 re, ea i ing it fclfe ofthtfacrament^ as if for it wet were ac~- 
 ccptable to God) and departing cut cfthii rvor/d, didflie 
 ftraigh-way to haven, and without it" were carried 
 ffaigfowaj to hell. And many moeerrours wittering up. 
 
 \lilcnu4 
 
titentu faith, in his tyntagma, Whatfotvir m&ffitie &e'iyup.'6t 
 preiendedyhardly cm any fujficieni caufehe render ei fiber e- ° *' J " 
 jfe the public ke aclion pouldfafe in 4 privet. tiecattfe 
 %eord ranee o/Gid is f'ujrctie nictjffitie, which wee tridff 
 wb y nit her th nfjkr the infirmitie ofman->. til a enim in - 
 fitnwrum levawenta./xrj, ordinem olim adhibit a infirm . 
 tit-cm public am totiui eidefw magis foverunt & auxennit 
 qttampriv.it am >tgrotm'ium (knaruM. THii " \s,Tbj edfa 
 tendered by i he ctfmnon or dw u^oniheinfirme^ id rather 
 ■chcrifl) and augment thepublicke difiafe of the who'e 
 Churchy then heal the priv At di^eafe ajthefich. As for 
 the pretended neceffitie of comfort to the fitkc> that 
 fameanfwer may be given, that dae Englifli fervicebook 
 givet h,vvhenhone can be ti id to communicate with the 
 ficke, or for cxtremltie of fkkneffc, or other juft impe- 
 diment he cannot communicate;. The curat ft nil inftruil 
 'him^ thdtifhed doe truly repert-'him of his finnes^ittdjleed- 
 jfaflly belceve y thhtjefus Chrijl h'.'thfu'lc&ddedth upon the 
 ■troffefirhim, Mel fhedhilrfou I fir hii red mption, ear- 
 ncfilf rernembriftr the ben fits birhjtt :> there 'y, and giving 
 himh,\rtie thank? $ therefore, hce doth cat n-id drink' the 
 body And bloud of our Saviour Chri.l fr fit ably to fmfojifes 
 healthy although he doth not rece.we thefacritrhnh with his 
 *mdttih. May no: the like bee faid to tHeficke in b^dy^ 
 -but ignorant or fuperftitious 11 mariaV,. v when x\\: f.tcra- 
 jnentinay no: bee celebrated at .their bediide without 
 breach of Gods ordinance. The Rhemifts do acki iow-; ^ r \ s ,- 
 ledge, that they doe eii % hefte\h ?; and drin {<?■ th : h ! j m : of . . \ 
 'Chrifti which jofneinhxrt'knd iejire with the p.u't ;'rrs 
 tiftbefdcramcnt. A man may die a martyr be! ore he re- 
 ceave either baptifnie* or the Lords fupper. Ho w many 
 
 Hh 2 Catechiimeni 
 
2 $6 &f the aairti,. i>f ration, of tf&fycfttffttfyti 
 
 Catechumcni hove died before they wca/eUiptizcd. The 
 comfort and benefit wye revive aY any publickc com- 
 munion,, isnot reflrajned.to.thgprefenr rime,, butfer- 
 veth at all times for our ufe. VVce wci;c but once bapti- 
 sed, yet die comfort andJKivfe-cei^fHrcLh.al.l oiijrrlife 
 long. Oiir Ipirjtuall communion \^it'Fi Chrift, and to. 
 eatnisflcm, and cjrinke .bisJ?lojjd b,y r;iit.h, is ever lb ne- 
 Cff&iifa that othejjwi/e \yc cannot be fafe, but fo is not. 
 the j^jtidpation of the Lords (jupper. Onply wcc muft 
 beware of neglect and- contempt of the piipiicke admi. 
 Riven O-- "iftifition; The godlffyiow in their- agonie jhey never want: 
 iho). Grtho- th'at^ witch is c trie f e and otely neceftarie, wherein thyjoac- 
 fe'Tof " l l u - iC l C(: * th'Mjhcy will not without the Lords inflittttion $t 
 i.rov t ble,ihe comelwefle jnd order,- of the Church for their- 
 owntprivatjktiifdrtioXr-'- Ncntntfij in agone nunjuam ijs> 
 d- e J? e ' tf li0 4 ? r - tc fy i W*wft;& foC»m nccejjariiim, in quo ita 
 ai cjui sfcun^ut.exir^.Pw'w i/iji itutionem, nplunt ec cleft* 
 firdiqjtm gr decorum, turkm^utifthi.pKh'atim pttufaciant: 
 fcrivut own-. This pretended nccefTinc grounded upon fuperftiti- 
 g? 1 '"^" ^-ous coneeat.s 5> hath drawee on a neglecl of the publicke 
 gilViirelc^ communion, beca.ufe in time of their need they looke 
 renqe,. fbtfit in privat. ^4h ijl an: andts^tione clinic a y cuiqttiC-. 
 
 Kivcq Oft qiteinpJfutufidit) ortm cjlinplerijquc commnnicandicon- 
 &w^ f >9<>, tempttfSy. cum proffer a v'aletudrnt fiuuntur ad qtiodf&nci 
 Utnt&m in anno ex eccjtfutfmt pr.dJcrJpto obhgantur. The . 
 whole, congregation hath intercft in the celebration, and 
 is bound to>ke % k performed reverently and religioufly } 
 . which they cannot fee done, when it is adminiftred in 
 privat. Nor; can the privat administration bee perfor- 
 med with fuch reverence as is requisite. We^e neadnot 
 '* S&Uc wy r ^ e ft w ^s the cuftomc in the ancient- 
 
 chasdt 
 
church to celebrate at thebediideof theficlctutondy 
 to carrie the eucharift 10 him, which notwirhftanding 
 was fuperftitious.The fynod holdcn atLaodice;V4/>. -jS. 
 ordained, Nefierent in domibm cbUttomt ab epifcoph au$ 
 pcsbpem.kx\63jipn'iAfy NpvellsQvJlit.%^. hath the like. 
 Not that I t-hmke the -place o£it felfe difgraceth the 
 adion,but the paucirie of thie communicants, If the con- 
 gregation were allembled in a barnc 3 or any like capaci- 
 ous placeth rough want of a church, the a^ion might 
 bee celebrated, with nQ.leffe grace. The ficke mans 
 chamber is not a fit jpceting place for tjie congregation^ 
 faith Riwtw.., Suj^pofe* if were, ©ch all^mbfics could 
 not but breed or fofter the opinion.ofneceflitie». Befidif 
 the paucitie, the^paines of the patient might enforce' 
 fundrie diforders. MLirmim alledgeth^ in defence o£^ teilch2t i^ 
 depriving the communicants of the cup, howbeit more ^' C3 ^**^ 
 comfort might bee had by participating both the bread, 
 and the wine? that there Is leflc ill, that men want fome 
 good thing not aeceffarityhen that the facramentbe ex- 
 pofed to the hazard of irreverence. Sorjt could not be, 
 but the bloud of Chrift would bee -often- fpilt. That- 
 which hee alledgethagainir the Lords ihftfrution, wee 
 may farre more juftly allcdge againft this privat com- 
 munion, which the Lord never ordained, that the reve-- 
 iient -ufage of the fticrament is? to bee preferred before the ,. 
 good, or rather prepoiterou$ plcafingokthefick, 
 and feeding their ignorance and 
 fuperftition. 
 

 Errata. 
 
 |JL,«toutp.irJafUine,nor;p.i2.1.i5'.whcn: 8 1.1.27, that, pp.li r.rtoc, 
 
 1 22.I.lett. p.5r6.ini. r.the fourth part, react p. 1 4 .1.4.canon. r7.22.more. 
 
 1.2^.meere.20...2 8. Pauli.23J.24. that thurkLy. 27.1.2;). Hofpinian. 20.I, 
 
 26.then.30.Iaft line notable. 34X20, En&kcits. 39.1.2.fic. l^.eatyeall 
 
 - of this. 45-.L 14. great. 1.25.Montanus. 1 .26 members. 47.I.4.& l.'S'.fic. 
 
 54 f 1.3oJimplicitcr. ^7.1.Ialt,Ilraelitaruni. bs\l. < b'. decree, l.io.fuccei- 
 
 £>res. 6i.l.i8.popi <. 64.L13.of. 6^.1. 18.excu.fe5-; 67.1.24.0-acouien- 
 
 U 6b.l. i.als. 68J.4-.ak 6p.l.i5-.apert5e.74.!. iy.toltand.76.1.i^.ltantes 
 
 ^commorantes. 77. 1. 30. Zonaras. 79. 1. 14. pretermitted. 80. 1. 24. 
 
 quod. Ko.l. i2.to thele words, o 8.1. r.caufcs. l.i^.whither. 9pJ.11.if 
 
 ve will bqar. 1 2,2 l.?.bevvrav. 1 2 8J.30. Chrih\Defii«e,!l ort ejaculations. 
 
 j 3 y.l. 10. genuine. 1 54.1.7.commenting: i^-.Uo.kindltngfire. i?8J. ». 
 
 nu!tabi!iue.i59.I."'.iationem. 160J.27.were not bidden taft. 164.I.26, 
 
 Liutologicall. 1 65-. Iin.2. apolo.l. 1 p.whcreon. i6 , 8.I.5'.maketh. ipo.l.29. 
 
 iiUgatom;rh. 202.1.20.(alve. 205.I.23.yeobferve. 2i7.1.22.concredite. 
 
 2 2c.Sin.30. jueltions. 22 1.U11.1 2.fuffragaiiies. 226.I.4. become. 
 
 Leflb qfeipes I remit to the correction, of the underftanding reader. 
 
 
A PASSAGE OF MASTER WILLIAM ••* 
 Cowper, peetetidedipifliQp of Gallaway his fermon 
 delivered before the itat.es anno ifiod.atwhkfc 
 time be was minifterat Perth. 
 Onx Covin. 6. 3,4. 
 Xw n *n s . The ^ f le mote this epiffle in hismnt _1 
 name, and,„t.e,u ,eofT imt>l hieh, brother ,.**»»«. ' 
 ^mhfJiSvtrii .hiiepme. ^„owi n bo?h ■ 
 then names he erect ih fr exhortation. Treachtrs are 
 worker, to « her, fret'. re„, and fe!! e v-Lbo«rers. Here a, 
 Wrthu Apojtle e.aimethr.o fu^riourflde toTimothie an 
 f™»^f, ^mheemight^eh.ingan AfMtjbc 
 other an EvangeUJl, both which mre tempcrarie and U- 
 traorJmntecMr.s in the Church ofGol hut the one, 
 namely the ojpeeofan 'Apoftle more ejuent thence \ther 
 
 MM5.T» eHJt - ThU »">Jfi™ '0 make the,'} men... * 
 W ^mf takers of one offi.e 0/ pajhrlbp with 
 ^ of then brethren, „sll beeJeparatedLJ tlm by 
 d1*l,7i ?^ W > W, huta,vjnithf,uhj, . 
 ll ll 1 t a ' H m " m «&**, thmannL of the - 
 
 fiould mrke together. TheyJhoM nit wM one a«H % 
 another. We are fhr t}>, : ,. L r V , " V *&>r- 
 riti, ,, I r, W e *mt s of one ford wee have a 'I one 
 me to h,,M roe are fortifiers of th^attofo.e jerufa/e n, 
 
 nfewf U ?*&/<**&*■ M»m Lter y ,he 
 laft't I t £Wa ' ie '%*"*!& %-nion anang brethren 
 
 .C ',°7 Um ; r *}W<£> <*?#" *?** Mngetb on 
 /"»■> for a hmgdme divided a? ainji it felft cannot 
 
pdnd. bfttl & priwiii'Vc amrS S. luh faith, The Multi* 
 ttidcof bdecvers were of one heart. Thereupon followed 
 Jftou rifting t&#te ofthe churcfyriiftvpfthHandiflgtfte Power* 
 <i> t thereotld Jive enemies to theni* Great th ngs are A{. 
 way c - perjo rmedbyumonyytafu^fiofmean inftrirments. 
 I hc,c /-•>. otn jdith Job, can reftraine the influence of the 
 ^tl tides:* it if kit a conftellathn of thefeven ii.irres^ which 
 r. cc wmonlytaU ihefeven fifter's ; yet do they bring with 
 tL\ r,i tied r * n * tfibejear* Thus nature herfelj ■ advanceth 
 h ; g, • at eft worse's by anion. t~A tn.it en all building u made 
 tip by the uniting of ft ones and timb. r h 'for: aisjoyned, and 
 'dpi I the jail thereof is proceed again* b] their renting and 
 fund fin* on :from 'an n her . / ex hor tfou therefore brethren- > 
 i'n the na we oft be Ldrd\ that a* one man our hearts may bee 
 jiiynedtegetherto doe :he wdrfy of the Lordfand t his dev '■ fiok 
 thrcatningafearfull decay ofCbrift bis kjngdme in the 
 tiaidfl bfwjnxy be efhewed . 
 
 Whereifhbe ohfeeledtanie^ where u the blame or cafe 
 sfdiviftoh f For I knov that ai Sa 'mo.i faith^every mans 
 l - ivayfiemeth g ;of, in his own z eye ■ . lanfver, I haven** - * 
 Ugh' to wity a /port of'th: na'^ednefp of my J*». 
 defire not to be enrjed with Cl?h n. If the divi ii t 
 
 Jt evident that th: mo ft (iwfle'per veavetf- ' could willing- 
 ly alfo muknov it> but ft nee th ee vili i eft, the caufe of 
 'the evil if affo eaftl i efpied : for look <* part of. he wall it 
 oaggedfidmt he fun htirnsvhereupon the budding ftandty 
 fend from that poll cie we reeeavedfrom owr fat hers* let th it 
 t V ifr.iTne into the reft aga'me fhen (hall trif: a happie uni- 
 
 tnfhat mayafurem of a continuance and increafe ef 
 g^dswo)\intlicmidftofui. 
 
 •..IPLI N 1 h