A Defense of our Arguments Against Kneeling in Receiving the Lords Supper, Defense 8 – Defense 10
Defence of our eighth Argument.
KNeeling before the sacramentall elements is Idolatry. The Papist in his kneeling intendeth to adore Christ bodily present by transubstantiation. The Lutheran, by consubstantiation. The chiefest of our opposites will not have us to be curious to understand the manner of Christs presence. For sayth Hooker, All things considered, and compared with that successe, Eccl. Pol. l. …. sect. 6….which truth hath hitherto had by so bitter conflicts with errors in this poynt, shall I wish that men would more give themselves to meditate with silence what we have by the sacrament, and lesse to dispute of the manner how? The Bishop of Rochester commendeth the simplicity of the ancients, who disputed not whether Christ were present Con sub, in, or trans in the supper. What is this but to permit every man to adore upon what intention he pleaseth. But let the formalist be as free as may be, both of the Popish and Lutheran conceit, yet he is guilty of Idolatry two wayes: First, in that hee kneeleth by direction before a creature. Next, in that he doth kneele for reverence of the sacrament. As for the first, suppose it were true, that they kneeled not for reverence of the symbols, yet there is no difference betwixt them, and the more tollerable sort of Idolaters, Durandus, Holcot, Alphonsus, Mirandula, and the rest in their worshipping of Images. The Doctor sayth here, and againe pag. 55. that they worship not Christ in the bread, nor by the bread, nor the bread it selfe, but directeth the worship of their hearts and bodies immediatly to Christ in the heaven. So sayth that finer sort of Papists, that the cruc…fix, or any other image is not either the materiall, or formall, the totall, or partiall object of their adoration, but that they direct immediatly their worship to Christ, or the Saint. He bringeth in Martyr, pag 74. saying, oContra Gardin. par. 3. ibi enim, & verbis, & symbolis, visibilibus ex citamur ad Christum ipsum & agnoscendum, & adorandum.For there both by words and visible signes, we are stirred up, both to acknowledge, and to worship Christ himselfe. So sayth Swarez, pTom. 1. disput. 53. 54.that the image is not in their opinion, objectum quod, the object of their adoration, but onelyonly at the presence and sight of the image, the person represented by the image, is called to remembrance, that the image is an occasion, a mean and signe stirring up a man to adore the principall person represented, and that before it he worshipeth the principall after the same manner, as if he were present. For to direct worship by the image, is in their sence no other thing but to direct it immediatly to the principall, before the image, as Bellarmine declareth. qde magnib. cap. 20.The …mboles are then to the kneeler, objectum a quo s…nificative, sayth Doctor Morton, rDefence pag. 285.a signifying object to move the heart, and consequently the body to adoration. No more is the image to these Papists, and their adoration is as abstract from their object, as the kneeler is from his. But, sayth the Doctor, there is difference betwixt images, and the sacramentall symbols. The first, are the invention of men, and forbidden to be used in the worship of God, the other are Gods own ordinance, and commanded to be used in his worship: and cōfirmeth this his saying with the testimonies of Martyr; which needed not. For we deny not, that they are commanded to be used in Gods worship, as the worship of God is taken in a large sense, for his publick worship, and all the parts therof, the preaching of the word, ministration of the sacraments, &c. But they were not commanded to be used in the worship of God, as it is taken in a strict sence, in statu accommodato ad adorationem, for adoration properly so called, to fall down before them, and worship Christ absent. The force of this argument must be this. Whatsoever thing God hath commanded to be used in his publick worship, we may lawfully fal down before it, and worship God by way of adoration properly so called. The sacramentall symbols are commanded to bee used in Gods publick worship: Therefore we may fall down before them and worship God. The weaknes of this argument is seen in the proposition, which I hope, they will not maintaine. If the Iewes had fallen before every significant object commanded by God to be used in time of divine service, they had continually committed Idolatry.
P. Martyr professing in Oxford at that time, when kneeling was enjoyned to pacifie the Papists somewhat, who had made some stirres, pretending that the Sacrament was prophaned; was loath, being a stranger, to contradict the prescribed order, and his great friends, who called him to that place. He was forced afterward to defend, what he had written before, and through the importunity of Gardiner his adversarie, was driven to plaister the English adoration, with such speeches as cannot be well allowed. But even then, when hee was excusing, he was wishing it were not, and was ever warning them of the danger of it; and l…st, after the experience of the miserable revolt of England, he uttered his minde very freely in an Epistle to the Polonians. His testimonies shall be cited in the own place, howbeit in a part, some of them be already cited in the answer to Doct. Resolu…us, and therefore I proceed. When we alledge a principle out of Perkins, That und… the new Testament it is idolatrie to direct our worship to any creature, or place; and in speciall to the bread on the Altar, or in the hand of the Minister: he granteth that Paraeus saith in effect as much But saith he, they speak against the Papists. And so much the worse, say I, if others be guilty of the like fault. It is Papistrie Superstition, and Idolatrie, against which they write, wheresoever it be. And it is Papist…y, Superstition, and Idolatry, whereunto at this present, wee oppose our selves. He …aith that …elcatius writeth, that Christ is to be …ed in the Mysteries. But doth hee not tell how? To wit, that the eyes of our faith are …o be lifted up to heaven: and the same say we, and do more often inculcat… the same, then our opposites. What is this to the prostrating of our bodies, whereof T…lcatius did not dreame? He saith they k…l… not as the Papist doth, when the bread is carried in procession, or at the elevation, but when they receive the bread: when as it is notoir that they kneele a long space, before they receive. But let it be so, that they kneele onelyonly when they receive, do they not kneele before it, when they receive it? What matter of the length, or shortn…se of the time; or the act of receiving? If it be unlawfull at any time, even for a moment, or in any act. God never ordained, that any act of his service should be performed with any sinne, but rather in case there lay such a necessity on a man, that he cannot performe service to him without sinne, that he should omit his service. For God will not accept of sinne in no case. Next, why will they make scruple to kneele at the elevation, seeing it is then consecrated; it is objectum a quo significative; it is in the ministration of the Mysteries, in the time of Gods publick worship. God forbid, that we see the day, wherein he and his fellowes may do this without controulement. Suppose the Formalist did not commit Idolatry in bowing before the creature by direction, yet he committeth idolatry, in that he kneeleth for reverence of the creature. For to kneele before a creature, because of a reverent estimation of it, is to adore it. Because kneeling in religious worship, is ever the gesture of adoration. The formalist kneeleth for reverence of the Sacrament, and the sacramentall actions, taking, eating, drinking. For kneeling is enjoyned in the Kirk of England for reverence of the Sacrament, as the Ministers of Lincolne do prove in their Abridgment. Conformity with England is intended. Therefore kneeling for reverence of the Sacrament is intended. Next kneeling is enjoyned by the act of Perth, for reverent and due regard of so divine a Mysterie, as is the Sacrament. Seeing therfore the publick intent is to kneele for reverence of the Sacrament, let no man deceive himselfe with his own private intent; for his act must be interpreted before men according to the publicke intent, and before God he shall be guilty, not onelyonly of idolatry, but also of dissimulation. Otherwise he may go to Rome, and take kneeling Corpus Christi, out of the Popes own hand. Thirdly, this private intent, must either be for reverence of the Sacrament, or else with prophannesse, and mocking of God. For put the case he be praying in the act of beholding, hearing receiving, eating, drinking; he cannot, nor should not be praying all that time, and performe these actions also, as he ought to do, but sometimes he must have his senses, the members of his body, his mind exercised otherwise then in prayer, to wit, outwardly beholding, taking, eating, drinking; considering inwardly, what these signes, and rituall actions do meane. If in this time he be not praying, and yet kneeling, he is either mocking God, not caring for what respect he kneeleth; or else he kneeleth for reverence of these symbols, and actions, whereabout and wherin he is exercised. But the truth is, that the short …jaculations of the heart, wherof we shal speak afterward, may consist with any other actions, either civill or religious: but a set or continued prayer, cannot consist vvith any other actions, either civill or religious, except the gestures of prayer themselves, whether a man stand, sit, or kneele. If a man should be praying on his knees, and in the meane time be eating his meat, vvould ye not thinke, that that man vvere either mocking GOD, or kneeled for reverence of his meat, and made an Idoll of it. Ye will say, the case is not alike: for the one is consecrated, and holv, the other is but common. Is not then, the kneeling at the one, and not at the other, for reverence, holinesse being the reason, wherfore a man doth kneele. As the King is the person honoured ut quae, and the Royall Dignity is the reason ut qua, wherby h… g…t…eth that honour. So the bread is objectum quod, the object which is adored; the holinesse of it in that it is consecrate to signifie his body, is quo the reason, wherfore we kneele before such an object. With what face then, can men say that they kneel not for reverence of the elements, and actions employed about the elements? And this is more then I think a Papist will do to the crucifix…: for except h… be a praying to Christ before it, he may well b…ck, but he will not kneele; but here he kneeleth because he believeth he is taking and eating Christs very Body, and so he is consonant to himselfe: the Formalist is not so, but misapplyeth the Popish adoration.
It is objected first, that we uncover our head, why may we not also bow ou… knees: I answer, that we uncover our heads in the time of this action, as we doe at the hearing of the Scripture read, which we do for veneration, not for adoration. For in this Sacrament CHRISTS own words are heard, and his actions, which were divine and holy, reiterate, and therfore we owe reverence or veneration, but not adoration for reverence, no more then at the hearing of the scripture read. For as Chrysostome sayth, sIn 2. Tim. hom. 2. Quemadmodum enim verba, quae locutus est Christus eadē sunt, quae sacerdotes nunc quòque pronunciantita & oblatio eadē est▪ eadem que baptismi ratio est, adeo omnia in fide consistunt.As the words which Christ spake, are the same which the priests now pronounce, so is it the same oblation, the same baptisme: all things doe so consist together in the faith. And again, tHomil▪ de proditio. Iudae. Et vox illa quidem semel dicta est, sed per omnes mensas ecclesiae usque ad hod…rnum diē ▪ et usque a… ejus adventīe praestat sacrificio firmitatem.that voyce was once pronounced, but it giveth firmnesse to this sacrifice through all the tables of the world to this day, and to his comming again. This veneration given to the word, and symbols in so holy an action, redoundeth to God himselfe, or Christ the author and institutor: for they are reverently respected for their sake, and therfore in the reverent usage of them, God is reverenced. As he that giveth almes to a poore man, is said to doe it to Christ, because he doth it for Christs sake, and honoureth Christ in the poore man. But in adoration God will have no mediate creature to goe betwixt him and the worshipper, howbeit he would pretend, that it is done for his sake; as all Idolaters doe pretend. Kneeling is the gesture of the high and divine worship, which the schoolemen call cultus latria, and never given in Scripture to any other, in religious worship: howbeit the Papists have given it also to inferiour creatures, which is their vile idolatry. It is not sufficient to say that in our adoration, non sistendum est in symbo…, we must not rest upon the symbols, when as our adoration should not light up… the Symbols, or glance at them: for God will not have a glance of his worship bestowed upon any creature. It is objected next, that when the meate is set on our Tables, vve uncover our heads, and do say grace. I answer, There is a relation here between God and the meat, but not a relation of vvorship, either from the meat to God, as if our vvorship did passe by the meat, and determine in God, or return from God, and determine in the meat. The meat is the subject vvherupon vve desire Gods blessing to be bestowed before vve use it. And therfore vve use the gestures of prayer, vvhichwhich are used in blessing of other things, that is, vve stretch out our hands over our meat, or use the like demonstrative signe of the creature, vvhichwhich vve desire God to blesse. Or sometimes vvithout any such indicant signe, vve expresse our selves with these or the like vvords, VponUpon these thy good creatures, &c. When persons were blessed, or consecrated, if one, hands vvere layd upon that one: if many, then the Priest listed up both his hands, as high as his shoulders, toward or over them, and blessed all together. So is it in the blessing of the meat, o… any other creature. There is a relation o… a blessing from God to the meat, but no… of vvorship from God to the meat. Yea … say further, that in all these blessings, either of persons, or other creatures, vve never read that the blesser kneeled down before that creature, vvhen he blessed, but rather behaved himself as superior unto it, vvhether … vvas meat, or drink, or any thing els. … know not one instance to the contrary in … the Scripture. Put the case there were, y… after the meat was blessed and sanctified t… our common use, in the taking, eating, drinking; what people never so barborous, did ever kneele? See more of this eighth Argument(u) P. A. 45. 46. 47. 48. 49. 50. 51. Sol. p. 40. 41. 4… ▪ 43. 23. in the two former Treatises.
Defence of our ninth Argument.
VVEE say, that we should eschew all shew of conformitie with the Papists and idolators. But kneeling in the act of receiving the sacramentall elements, we are in shew conforme to the Papists. He telleth us; that we are conforme with them in many Articles of our faith; we and they agree in many points of doctrine… but therein we are conforme to the truth, and true Apostolicall Church. They possesse some points of truth which we doe, as a theife doth a true mans purse; or a Pi…ate the ship of an honest Marchant. He …aith they kneele for one end, and the Pa…ist for another. It is not the end, but the …ite; not identitie, but likenesse, wherof we …re now speaking. If Christians had decked their houses with Laurell, and greene …oughes upon the festivall dayes, wheron the Pagans decked theirs, against the 73. Canon of the Councell of Bracara, how…eit there had bene no intention to honour the gods of the Pagans, yet they could not …ave bene excused; because they decked their …ouses after the same manner, and at the …ne time. We might bring in a multitude of Iewish and Popish Rites, if the different intention might be a sufficient warrant for us. God made his people as unlike the idolatrous Nations as might be. And so should we be as remote from all Papisticall ceremonies, as may be. P. Martyr in an Epistle to the Polonians sayth, xLoc. com. p. 1111. In ri tu Sacramentorum administrandorū i… amplectendus est, qui fuerit quam s…p i…s… mus, atque a Papist…s nugis & ceremoniol… maxime remo…s: & ad puritatem, qua Christus cum Apostolis usus est, quam plu…imum accesserit.that rite in the administration of the Sacraments is to be embraced, which is most of all, and furthest removed from Papisticall toyes, and ceremonies, and commeth neerest to that puritie, which Christ and his Apostles used. Further, we differ not in one generall end, to wit, adoration, but we misapply that which they do. For they are employed about their God, as they think, when they are taking, eating, and drinking. And the Formalist is employed about bread and wine consecrate to an holy use: which are meere creatures even in his own conceit. It is conformity with all the true worshippers o… God to kneele in prayer: but not to kneele before the sacramentall elements.
Defence of our tenth Argument.
WEE say that kneeling in the act o… receiving the sacramentall elements, suppose it had bene indifferent, or lawfull at the first invention of … ▪ yet seeing it hath bene abused, and polluted with the vilest idolatry, that …ver was▪ it ought to be removed, and no monumen… thereof left; farre lesse should it be restored where it hath bene out of use these threescore yeares by past, and cast away as a menstruous cloath. He telleth us that the Ark was in the Philistimes hands: that the gold, brasse, and Iron of Iericho was taken into the Lords treasure, and other like instances. The Arke was Gods own ordinance. The silver, the gold, the brasse, were not idolatrous, but the civill goods of idolaters. What God hath instituted, the abuse of men cannot take away: What belongeth to the idolater, not being idolatrous, not having state in the idolatrous service, if it may serve to some necessary, and profitable use, may be retained, the abuses being purged. But kneeling hath state in Gods service, and both had, and hath state in idolatrous service, and is of no necessary use. When we say that Ezekiah brake the brazen Serpent in peeces, howbeit it was Gods own appointed signe, and reserved for a monument of his mercy 700. yeeres: and that kneeling was not appointed of God: He telleth us, we are not bound to imitate the fact of Ezechias in the particular circumstances. It is not from the breaking of it in peeces, or the manner of abolishing it in particular, that we do reason, but from the abolishing of it in generall. So that kneeling be abolished, and altogether removed out of that place of divine service, we shall not contend for the different manner. He saith, the use of the brasen Serpēt ceased: The use wherefore it was first instituted ceased, but the other use, to be a monument of Gods mercy, ceased not, and might have continued longer, if it had not beene abused. He saith kneeling shall have a profitable use so long as the world standeth. True: but not, kneeling before the elements of the Sacrament in the act of receiving. He saith Ezekiah brake the Idoll, but reserved the burning of Incense to God: So they have broken in peeces, the idoll of Reall presence, but reserved kneeling to Christ. But we say, that he abolished the burning of Incense not simply, for it was a part of Gods service, but burning of Incense before the brasen Serpent. So we crave not kneeling simply to be abolished, but kneeling before the elements in the act of receiving.yP. A. p. 55. Sol. p. 38.