A Dispute Upon Communicating at our Confused Communions, Chapter 5

A Dispute Upon Communicating at our Confused Communions · Chapter 5

p. 29CHAP. V. Of kneeling in the act of receiving the ſacramentall elements.

THE fourth innovation is the kneeling of ſome miniſters, and ſome communicants in the act of receiving. Firſt we are to prove the kneeler guilty. Next, the ſitter communicating with him, although not in the ſame degree.

Suppoſe kneeling were indifferent,Kneeling in the act of receiuing is idolatrous. yet the kneeler is guiltie of ſcandall: for it is a ſhew of conformitie with the Papiſts in a ceremony, which hath been abuſed by them to the vileſt idolatry that ever was in the world, the worſhip of the bready God, yea invented by the Antichriſt to that end. The formaliſt can not produce one authentick teſtimony for kneeling for a thouſand yeares. The Papiſt is hardened in his ſuperſtition and idolatry, for he thinketh that we are drawing toward him, and that our religion cannot be graced without his rites, or manner of worſhip. The weak brother is offended, & ſtumbleth upon one ſort of idolatry or other. We ſee the outward geſture of an idolater, and who knoweth but their intentions may be bad enough. Yee will ſay the offence is taken, not given. But if it be a thing indifferent, as yee ſay, and not neceſſarie, but may be omitted, then the offence is given. For you are not ignorant into what evils it may induce the ſimple and ignorant. You ſay the command of the Magiſtrate taketh p. 30away the ſcandall, and that it is better to offend a brother then to offend a Magiſtrate. The word Offend is ambiguous. Better it is to offend, that is to diſpleaſe the Magiſtrate, for then I edifie him, vvhereas otherwiſe I ſhould harden him in his courſe, then to offend, that is, lay a ſtumbling block before the pooreſt ſoule in the kirk, and ſo deſtroy him for whom Chriſt died. Rom. 14.15. We are commanded to abſtaine from things in their own nature indifferent, if the vveake brother ſhall offend vvith the uſe of them. Rom. 14.15.21. The Magiſtrate hath not power to aboliſh this law. Obedience to the magiſtrate ought not to be the rule of my louelove to Gods glory, or ſalvation of my brother, vvhichwhich when it is neglected, Gods glory is trampled under foot. You will ſay, that we are bound to obey the Magiſtrate. It is true, we are bound in conſcience to be ſubject to the magiſtrat, but not to obey him but in the Lord, that is, we are bound to paſſiue obedience, but not to actiue, except in things lawful. A ſcandal is not lawful. Further, know you not that the magiſtrate may abuſe a thing indiff…rent, as well as a private man, and make all Iſraell to ſtumble, for he is a ſinfull man Know yee not that it often falleth out according to the old ſaying, Quo volunt Reges, vadun leges, the lawes muſt ſing as will the King Know yee not that the Magiſtrate may hau… his owne private reſpects, and under colour o… things indifferent bring in a corrupt religion I need not inſiſt upon this point, it is ſenſibl… enough to men of meane iudgment. Say no therefore with Cain, Am I my brothers keeper p. 31The Lord wil ſay to thee, Thy life for his life if he be miſſing. 1. King 20.39. How careles, alas, are many, although thouſands fall at their right hand, and ten thouſand at their left, ſo that they can either win or retaine the favour of their ſuperiours. But looke how vile the ſoule of thy brother was in thine eyes, thine ſhall be in the eyes of God, except thou repent and amend.

I am now to proue it idolatrous,Kneeling in the act of receiving is Idolatrous. firſt in reſpect of the publick intent of our ſuperiours: Next, ſimply, wha…ſoever intent men can pretend. That we may know what is the publick intent, we are to conſider the intent of the Engliſh Church: for conformitie with that Church is intended. Next, the act of Perth Aſſembly which is urged.

The kirke of England intendeth kneeling for reverence of the ſacrament:The publick intent of the Engliſh Kirk is idolatrous. for in the booke of common prayer, whereunto they are bound by the ſtatute, 1 Elizab. kneeling is enioyned upon this ground, That the ſacrament might not be prophaned, but held in a reverent and holy eſtimation. D. Morton anſwereth, Are yee then of opinion, either that the ſacrament cannot be prophaned, or that the Church had not reaſon to prevent, or avoid the prophanation of this ſacrament of the Eucharist. And again, to ſtop the mouths of blaſphemous papiſts vilifying our ſacrament with the ignominious names of Bakers bread, Vintners wine, profane elements. Ale-cakes, and ſuch like reprochfull termes, did hold it fit that wee by our outward reverence in the manner of receiving the Euchariſt, might teſtifie our due eſtimation of ſuch holy rites, p. 32which are conſecrated to ſo bleſſed an uſe, as is the communion of the body and blood of Chriſt, and that thereby we might repell the ſtaine and ignominie which ſuch virulent and unhallowed tongues did caſt upon them. The Replyer to Doctor Morton refelleth this allegeance of ſtopping the mouthes of Papiſts,Re…ly 2. part. pag. 50. and telleth us, that ſome cloſe diſſembling adverſaries did hinder the worke of reformation ſo much as they could, and that they hauehave done ſo ever ſince, and doe ſo ſtill to this day. Howſoever it is, yee ſee they kneele to teſtifie their due eſtimation of the holy rites. Mr. Hatton ſaith, they kneele to put a difference between the ordinarie bread and wine, and theſe ſacramental, to which they giuegive the more reverence, becauſe it is more then ordinary bread and wine.Book 2. ag…nst the …iniſters of Cornwall & Devonſhire. What can be ſayd more plainly. Maſter Rogers in his ſecond Dialogue hath ſome words to the ſame effect. Now to kneele for reverence of the elements, becauſe they are more then ordinarie bread and wine, or to teſtifie our due eſtimation of the holy rites, which are imployed about the elements, is Idolatry.

The publick i…tent of our Church is idolatrous.We are next to try the publick intent by the act of Perth Aſſembly ratified in Parliament, the tenor whereof followeth, as it is publiſhed after fining and refining.

The act of Perth a…nt kneeling.Since we are commanded by God himſelfe, that when we come to worſhip him, wee fall downe and kneele before the Lord our Maker, and conſidering withall, that there is no part of divine worſhip more heavenly and ſpirituall, then is the holy receiving of the bleſsed body and blood of our p. 33Lord and Saviour Ieſus Chriſt. Like as the moſt humble and reverent geſture of the body in our meditation and lifting up of our hearts, becometh well ſo divine and ſacred an action, Therefore notwithſtanding our Church hath uſed ſince the reformation here, to celebrate the holy Communion to the people ſitting, by reaſon of the great abuſe uſed in the Idolatrous worſhip of Papists, Yet now, ſince all memorie of bypaſt ſuperſtition is blotted out of the hearts of the people, prayſed be God, in reverence of God, and in due regard of ſo divine a myſterie, and in remembrance of ſo myſticall an union, as we are made partakers of thereby, the aſsemblie thinketh good, that the bleſſed ſacrament be celebrated hereafter to the people humblie, The falſe & ſuperfluous clauſes of the act.and reverently kneeling upon their knees.

We hauehave here two lyes encloſed in the parentheſis. It is untrue, that al memorie of bypaſt paſt ſuperſtition is blotted out of the hearts of the people, as the countrie wel knoweth, & the behaviour of ſome ignorant people, when they were kneeling, hath alreadie bewrayed. Next it is untrue, that the abuſe in time of papiſtrie was the onelyonly and principal cauſe of reſtoring the geſture of ſitting at the beginning of reformation. If they had aimed only at the reformation of that abuſe, they needed not to hauehave reſtored ſitting, ſtanding or taking en paſſant would hauehave ſerved the turne. Both ſitting, and diſtributing of the elements by the communicants were reſtored at the reformation, becauſe moſt agreeable, and neare to the pattern of the firſt ſupper.

We hauehave three reaſons in this act, wherefore we ſhold kneel, as M. Lindſay hath analyzed it.

p. 34The first reaſon for kneeling in the act refuted.The firſt reaſon in the narratiue is this, Since we are commanded by God himſelfe, that when wee come to worſhip him, we fal down and kneel before the Lord our maker. Relatiue to this in the concluſion we hauehave theſe words. Therefore in reverence of God, the aſsemblie thinketh good that this ſacrament be celebrated to the people kneeling upon their knees. For the confirmation of this reaſon is alledged th… 9… Pſalm verſe 7. By this rude reaſon it is a ſin not to kneele in the act of receiuing, Chriſt & his Apoſtles, & al who followed their example ſince, hauehave ſinned. For if we be cōmanded by God, it is a ſin to violate his commandement. Next the word worſhip is not taken here for anie kinde of religious, and divine ſervice, or action expreſſed by the word Cultus in latine, but more ſtrictly for adoration, or rather that geſture of proſtrating the whole body. The people of God uſed four geſtures of the bodie, as ſignes of honour: firſt a bending or bowing down of the head, which they expreſſed by the word Cadad, this was the leaſt degree. Next a bending or bowing of the ſuperiour bulke of the body, which they expreſſed by the word Carang. The third kneeling, which they expreſſed by the word Barach. The fourth falling down proſtrate with their hands & feet ſpread, which they expreſſed by the word Histachaveh. The laſt three are all mentioned in the 6 verſe of the 95 Pſalme. If there were any command here included to fal down, when we receiue the ſacrament, we ſhould be commanded not onelyonly to bowe the ſuperior bulke of the bodie, as Pope Honorius commanded to be done at the elevation, or to p. 35kneele, as we are now commanded to doe, but …lſo to proſtrate our ſelues upon our face, with our hands and feet ſpread, for ſo do ſome interpret the manner. But there is here onelyonly an …nvitation and exhortation, not a commandement, not to kneel, when they come before the Lord to worſhip, but …o …me before the Lord, that is before the arke, which is called the face of God, and worſhip, that is proſtrate themſelues, kneele, and bow themſelues before the Lord their maker in token of thankſgiving. It is great ignorance to infer hereupon, that we are cōmanded to kneel in the act of receiuing the ſacramental elements in the act of preaching and hearing the word, which are al acts of divine ſervice, or worſhip in a larger ſence. The words relatiue in the concluſion taken ſimplie are not true. For we are not bound at al times to kneel in reverence of God. For affirmatiue precepts bindeth us ever, but not to practiſe at everie time. For then we ſhould never be off our knees, becauſe we ought ever to carie with us reverence to God.

The ſecond reaſon in the narratiue of the act is this, And conſidering with al, The ſecond reaſon in the act for kneeling refuted.that there is no part of divine worſhip more heauenly and ſpirituall, then is the holy receiuing of the bleſſed bodie and blood of our Lord and Saviour Ieſus Chriſt. Relatiue to this reaſon we hauehave in the concluſion theſe words: And in regarde of ſo divine a mysterie the aſſemblie thinketh good, that that bleſſed ſacrament be celebrated to the people humblie and reverently, kneeling upon their knees. Myſtery (ſayeth he) is not taken here for the elements, becauſe it is not ſaid Mysteries, but Myſterie, and p. 36by Myſterie is meant the holy receiving of th… body and blood of Chriſt, which is mentioned in the narratiue. When the acte was firſ… formed, the copies that we ſaw, had the word Myſteries. It is now refined, and yet they are not a whit farther off. For what reaſon is there to refer it to the remoter words of the narratiue, when i… may be referred to the nearer words of the cocluſion, to wit the celebration of the holy cōmunion, & the words following, that bleſſed ſacrament. But the truth is, it is relatiue to al the three, as we ſhal make evident in the owne place. But admit his interpretation. If we ſhould kneel, when we receiue Chriſts body and blood in regard of ſo divine a myſterie, then ſhould we doe it whenſoever we eate Chriſts fleſh, and drinke his bood. But ſo it is, that as oft, as the promiſes of the goſpell are read, exponed, or in anie part of the ſermon rehearſed, and the hearer beleeueth, he receiueth and eateth Chriſts fleſh, and drinketh his blood. But then we muſt be attentiue hearers, and not ſpeake to God, when God is ſpeaking to us. Attentiue hearing, and the work of apprehending, conſidering, diſcerning, trying what is ſpoken, cā not conſiſt with preſenting our prayers upon our knees. Neither is kneeling urged in this part of divine ſervice. It is not then ſimplie in due teg…rd of ſo divine a myſterie, as is the receiving of Chriſts body and blood, that kneeling is intended (for the ſpirituall, and inward receiuing is common both to the word and ſacraments) but in regard of ſo divine a myſterie, as is the receiuing of Chriſts body and blood in the ſacrament, p. 37or which is all one, in regard of the myſticall or ſacramentall manner of receiving, and conſequently in regard of the ſymbols or ſymbolical rites employed about the ſymbols. It is cleare then, that in the narratiue of the act, by the receiving of the body and blood of Chriſt, is meant a ſacramentall receiuing, and to that manner of receiuing is the word Myſterie relatiue in the concluſion.

The third reaſon, ſayeth he,The third reaſon in the act for kneeling refuted. is the correſpondencie betweene the outward geſture of our body, and the meditation and lifting up of our hearts, when we remember, and conſider the myſtical union betwixt Chriſt and us, and among our ſelues, whereof we are made partakers by the receiuing of Chriſts bleſſed body and blood. This reaſon depending upon the former ſhall receiue the like anſwer. Are we not made partakers of that myſticall union, when at the hearing of the promiſes of the Goſpell, we eate Chriſts fleſh and drinke his blood? Many hauehave been partakers of this myſticall union, who were never partakers of this ſacrament.

But the words of the narratiue,The right meaning of the third reaſon. and the concluſion cannot ſorte together after that manner. Therefore he ſhunneth to ſet down the words of the narratiue, and of the concluſion relatiue to them. For in the narratiue is no mention made of the myſticall union, neither is it ſaid in the narratiue, that the moſt humble and reverent geſture of the bodie well becommeth our meditation, and the lifting upp of our hearts, when we conſider the mysticall union betwixte Chriſt and us: but that p. 38the moſt humble and reverent geſture of our b… dy in our meditation, and lifting up of our hearts becommeth wel ſo divine and ſacred an action as is the receiving of the body and blood of Chriſt. Now this reaſon receiueth the like anſwer that the two former. For it may be aſked, why becommeth that humble geſture of meditation and lifting up of our hearts, the receiving of Chriſts body and blood, in the act of rec…iving the ſ…cramentall elements, more then in the hearing of the promiſes of the goſpell, if it were not in regard of the ſacramentall elements. Next, what h…mble geſture is that, which is ſo ſuteable with m…ditation. Men doe meditate walking, ſi…ting, lying, but not kneeling. For by me…tation a man doth ſpeak to himſelf, holding a ſoliloqu…e in his own ſoule. Againe what humble geſture is that, which beſt becommeth t…e lifting up of the heart, ſ…eing the heart may be lifted up without prayer, and in prayer kneeling doeth ſignifie rather the ſubmiſſion and humiliation, then the lifting up of the heart. The lifting up of the eyes or hands are the outward ſignes of lifting up of the heart.

In the concluſion, the words which he maketh relatiue to the former are theſe:To remember is not to lift up the heart by prayer. In remembrance of ſo mysticall an union, as we are made partakers of by ſo divine a myſterie. In remembrance, that is, in memorie: for ſo runne the words, In reverence, in due regard in remembrance. But leaſt I ſhould ſeeme to cavill at words, let it be in remembring. I… there be any force in this reaſon, we ſhould kneele, whenſoever we remember ſo p. 39myſticall an union. If this clauſe in the concluſion were relatiue to the former in the narratiue, then by lifting up of the heart is not meant prayer. For to remember, or as he addeth, to co…ſider is not to pray. Howbeit there by pondering, remembring, conſidering, and momentanie meditations, are ejaculations of meditation in prayer, as there are momentanie petitions, and ejaculations of prayer, incident to our meditations, yet to pray is not to meditate, nor to meditate to pray, nor n… man of ſound judgment ever defined them ſo, but are two diverſe exerciſes of the ſoule, and require divers employments of the bodie, divers times, and divers denomination… from the principall worke, and not from the incident ejaculations. So that by the lifting up of the heart can not be meant prayer. For one humble geſture of kneeling is not ſutable both to meditation and prayer, both to ſpeaking unto God, and to our ſelues.

We are not directed by the act to meditate,We are not directed by the act to meditate, or pray in the acte of receiving. and lift up our hearts, when we remember, and conſider this myſticall union, whereof we are made partakers by receiving Chriſts body and blood, but only to uſe that humble geſture when we receiue Chriſts bodie and blood, which we uſe in our meditation, and lifting up of our hearte, although we be not then meditating, or lifting up our heart. But put the caſe, that we be ſo directed, and that by lifting up of the heart be meant prayer, yet it muſt be meant a mentall prayer, not a vocall: for that is a lifting upp of the voice. The mental prayer muſt either follow p. 40the vocall prayer of the Miniſter, or muſt be conceaved by the kneeler.

Mentall prayer following the vocall of the Minister in the act of receaving was not enjoyned.The Lords, over-rulers of that aſſembly meant not a mental prayer following the vocal prayer of the Miniſter. For then they would have ordained ſome prayer to be vttered by the Miniſter, or els that every Miniſter ſhould conceave a prayer as he thought good. But no ſuch thing was done. Some, who are ſaid to have beene penners of the act themſelves, vſe not a forme of prayer at the deliverie of the Elements, nor yet anie other, ſo farre as I know. Everie man was left to his owne free choiſe of words, whether in form of prayer, or otherwiſe. Kneeling therfore ſhould not be vrged til in another like aſſembly they have dreſſed all the appurtenances. They were ſo glad of kneeling, that they forgot all the requiſites, and ſo they brought forth a ſhapeleſſe birth, like the beares whelpe, which wanteth eyes, and is a rude deformed lumpe when it is brought forth, and muſt be cheriſhed, and licked a long time before it be brought to a perfect forme. But ſuppone that a vocall prayer had beene ordained, yet is not kneeling enjoyned in regard of anie vocall prayer. For the communicant kneeleth both before, and after the receaving, and the Miniſter endeth if he follow the Engliſh forme, his wiſh, or requeſt of three or foure words, a ſhort ejaculation of the tongue ſooner then the communicant can addreſſe himſelfs to his knees, and before he eate, the other endeth his prayer, biddeth him eate, and be thankful, which is an admonition, or exhortation, not a p. 41prayer, and ſo leaveth him, and goeth to another. Next, if kneeling were intended in regard of anie vocal prayer of the Miniſter, then where there is no vocall prayer at the deliverie, kneeling is not intended, and they have greatlie failed, who have kneeled. But that is done almoſt everie where, where there is kneeling. Thirdlie, if in regard of the vocall prayer of the Miniſter, then if a Miniſter vtter demonſtrativelie Chriſts owne words, the communicant muſt not kneele, but if h… vtter the words of mans framing he muſt kneele. So Chriſts order muſt be overthrown that kneeling may have place. Fourthlie ſuppoſe vocall prayer had beene enjoyned, and the communicant to follow it mentallie, what can be the reaſon to vrge kneeling in regard of that vocal prayer, rather then anie other, if there were no further intended, then to kneele in regard of the vocall prayer of the Miniſter. At a convention holden at Sainct Andrewes before Perth aſſemblie, it was thought good that people ſhould either ſtand or kneele in time of prayer, at other times. What need I inſiſt vponupon this point, ſeing there was no direction for a vocall prayer, farre leſſe a declaration, that kneeling was intended in regard of that prayer.The mentall prayer of the communicants owne framing not enjoyned not kneeling in regard of it.

If by lifting vp of the heart could be meant the mentall prayer of the communcants owne framing, and cōceiving, it muſt be either a ſet & continued prayer, or ſhort ejaculation & momentanie petitions. The ſet and continued prayer, which may be called Oratio inſtructa, a prayer ſet in order according to Davids p. 42phraſe Pſal. 5. Mane inſtruā coram te, & ſum ſpeculiturus, cannot conſiſt with the exerciſe of receaving, eating, drincking, and the mentall actions anſwering analogicallie to them. Eyther the minde muſt be abſtracted from meditation, and conſideration of theſe outword rites, whereabout the ſenſes, and members are employed, or els it muſt be diſtracted, and divided betwixt two exerciſes. A Prince would not be content to be ſo vſed by a poore ſupplicant, to ſee him employed in another action, athough lawful and honeſt, when he is preferring his petition to him.Dist. 49. cap. ſacer. It is then the ſacrifice of fooles. Offer it now to thy Governor, wil he be pleaſed with thee, or accept thy perſon Malach. 1.8. Indignum eſt dare Deo, quod dedignaretur homo. If we make petition but to ſome earthlie Prince we fixe the eye both of bodie, and minde up…n him, and ſcare leaſt ſome incongruous, or vnſeemlie word move him to aver… his countenance. Tot…m in cum menti… & corporis aciem defigimus, & de nutu ej…s tr…ida expectatione pendemus, C…llat. 23. cap. 27.non mediocrit… f…rmid…ntes, ne quod forte incongruum verbum audientes miſericordiam avertat ſayeth Caſſianus. The like incongruity of confoūding two exerciſes receaving, eating, drinking in time of ſett prayer, and adoration vponupon our knees was never heard among the verie barbarians, and I thinke would never have beene heard among Chriſtans, if they had not imagined falſly that they were eating the fleſh, and drinking the blood of their God. Next, if by lifting vp of the heart be meant the ſett mentall prayer of the communicant, p. 43it will follow, that kneeling cannot be farther vrged, then the ſett mentall prayer it ſelf. But I beleeve that the communicant, if he be well exerciſed in the mentall actions, anſwering analogicallie to the outward, communicateth worthilie, howbeit he conceave not a ſet mental prayer. Thirdlie if kneeling be enjoyned in regard of ſett mentall prayer to be conceaved by the communicant, then a ſecret, or private prayer is commanded in a publ…k aſſemblie, without a vocall, either of the Miniſter, or of him that prayeth, even then, when the Miniſt…r, and congregation is not praying. He concurreth not with the congregation, nor the congregation with him. And beſide, the ſignes, and geſtures of ſecret, and mentall prayer, where there is not vocall, ſhould be concealed in publick, far leſſe ſhould they be extorted.

They may as well enjoyn the communicant to lift up his eyes or knock on his b…e…ſt, that we may know he is praying, as to enjoyne kneeling, if it were intended in regard of this ſecret prayer. For kneeling, lifting up of the hands, eyes, knocking on the breaſt, are naturall adumbrations of the inward motions, and paſſions of our ſoule, which ought not to be extorted. It muſt be therefore for ſome other regard, that kneeling is intended, then in regard of anie ſett mentall prayer. For whether he pray, or not, mentallie, he is urged to kneele.

p. 44Kneeling not intended in regard of the eiaculations of the heart.If by lifting up of the heart be meant the momentanie petitions, and ſhort ejaculations of the ſoule, that lifting up may very well conſiſt with ſet meditation, and not onelyonly with this action of receiving, eating, drinking the ſacramentall elements, but alſo with the receiving of our ordinary and daily foode, eating and drinking at common tables. In a word, with all our actions whether civil or religious, and may be incident to my paſſing by a Crucifixe, at which time I may not kneele, howbeit I deteſt the Image. I may very well paſſing by with neglect or contempt, groane to God for the blindneſſe of the people, or lift up my hand, or my eyes, becauſe theſe geſtures may well expreſſe our inward ejaculations. But kneeling attendeth not upon ejaculations, but upon ſet prayer, or thankeſgiving purpoſely intended. It was therefore a ſilly tale of one of our miniſters, to ſay that wee granted they might lift up their eyes, but we envied the poore knee. Will any man inferre, that I may kneele at eating of daily food, becauſe I may then lift up my eyes? Theſe ejaculations, and holy motions of the heart may be, and are often incident at hearing of the word, and ſometimes more fervent then at the receiving of the Sacrament It is not therefore in regard of that lifting uppe of the heart by ſhort eiacalations of prayer that kneeling is intended.

p. 45What hath beene ſayd againſt the pretext of prayer,The pretence of mentall & reall thankeſgiving anſwered. let it be applyed to thankſgiving vocall, or mentall, ſet, and contined, or iaculatorie, and momentanie. If they will ſay, that the action of eating and drinking is a reall thankeſgiving, and ſhewing forth of the Lords death, the Apoſtle ſayth not ſo, but requireth a declaration by words of the Lords death as oft as we communicate. But put the caſe the Apoſtle had ſayd, by eating and drinking yee ſhewe forth the Lords death, yet is not the action a reall thankſgiving, but a reall commemoration to ſpeake ſo, of Chriſts death and paſſion, and conſequentlie of the nature of preaching, and ſhewing forth of the Lords death and paſſion, and not of the nature of thankſgiving. It is one thing to profeſſe and publiſh Gods mercies before men for the redemption of man, and another thing to offer up thankes to God by way of adoration. God may be honoured many wayes, but every honour is not adoration. Praiſe and thankſgiving differ. Auguſtine ſayth,Homil. 26. Tom. 10. Christum praedicari per linguam, per epistolam, per ſacramentum corporis & ſanguinis ejus.

Having examined all the reaſons of the Act according to Maiſter Lindſayes owne interpretation,A queſtion to diſcover the nakedneſſe of the Act. that the Reader may the better conceiue how rude they are, I propone this queſtion. Seeing vvee receiue the ſame benefite invvardlie and ſeverallie, vvee eate the fleſh, and drinke the blood of Chriſt as oft as wee beleeue the promiſes of the Goſpell read, exponed, or in any part of the p. 46ſermon rehearſed, and may hauehave the heart then lifted up, yea ſometimes more fervent motions then when we receiue the ſacramentall elements of bread and wine; Why are we enioyned to kneele at the one time more then at the other, if it be not in regard of the outward ſignes and rites, which is idolatry? Nay, I ſhould urge further. Seeing there was onelyonly a voyce at the delivery of the word, and here is a viſible obiect ſet before the eye, howbeit it were urged there, wherefore ſhould it bee urged here? Yee heard the voyce of the words, but ſaw no ſimilitude, onelyonly yee heard a voyce. Deut. 4.12. According to his private interpretation I forme another act mutatis mutandis like the act of Perth, that it may be the better underſtood.

Another act f…rmed to diſcover the mystery and meaning of th… …ct of Perth.SInce we are commanded by God himſelfe, that when we come to worſhip him, we fall downe and kneele before the Lord our maker, and conſidering withall, that there is no part of divine worſhip more heavenly and ſpirituall, then is the holy receiving of the bleſſed body and blood of our Lord and Saviour Ieſus Chriſt. Like as the moſt humble and reverent geſture of the body in our meditation, and lifting up of our hearts, becommeth well ſo divine and ſacred an action. Therefore notwithſtanding our Church hath uſed, ſince the reformation of religion here, to heare the promiſes of the Goſpell read, exponed, or in any part of the ſermon rehearſed ſitting, by reaſon of ſome great abuſe in former times; yet now, ſeeing all memory of by-paſt abuſe is blotted out of the hearts of the people, praiſed be God, in reverence of God, and in p. 47due regard of ſo divine a myſterie, and in remembrance of ſo myſticall an union. as wee are made partakers of thereby, the Aſſembly thinketh good, that the promiſes of the Goſpell being read, exponed, or rehearſed in any part of the Sermon, that the people hearken reverently kneeling upon their knees.

Is there any reaſon in the act of Perth, which may not ſort with this?Three or foure phraſes in the Act ſignifying one thing. May not the reader here perceiue, that by receiving of the body and bloud of Chriſt in the narratiue, is meant a myſticall receiving of the ſacrament, and relatiue to this phraſe in the concluſion are theſe three following, the holy communion, divine myſterie, & bleſſed ſacrament, ſo that al the foure ſignifie one thing, and without correſpondencie to other, they cannot cohere in any tollerable conſtruction of words. Let the act then bee formed, as it ſhould runne in right conſtruction in maner following.

SInce we are commanded by God himſelfe, that when we come to worſhip him, The Act rightly formed.we fall downe and kneele before the Lord our maker, and conſidering withall, that there is no part of divine worſhip more heavenly and ſpirituall, then is the holy receiving of the body and blood of our Lord and Saviour Ieſus Chriſt. Like as the moſt humble and reverent geſture of the body in our meditation, and lifting up of our hearts becommeth well ſo divine and ſacred an action. Therefore notwithſtanding our Church hath uſed, ſince the reformation of religion here, to receiue the body and blood of our Lord and Saviour Ieſus Chriſt ſitting, by reaſon of the great abuſe uſed in the idolatrous worſhip of p. 48Papiſts, yet now ſince all memory of by-paſt ſuperſtition is blotted out of the hearts of the people, praiſed be God: in reverence of God, and due regard of ſo divine a myſterie, and in remembrance of ſo myſticall an union as wee are made partakers of thereby, the Aſſembly thinketh good that the people receiue the body and blood of our Lord and Saviour Jeſus Chriſt humbly and reverently kneeling upon their knees.

By the word Mysterie is meant the ſacrament, or ſacramentall receiving.May not any man here ſee evidently, that by Divine Myſtery is meant the receiving of the body and blood of Chriſt in the myſterie of the Supper, or the myſticall and ſacramentall receiving which ſtandeth in ſignes & rites, wherein it differeth from the ſpirituall. By the word Myſtery in the ſingular number, as well as by the word Myſteries in the plurall number, is meant the ſacrament very frequently among the ancient Writers. Dionyſius Areopagita entituleth the chapter of the Lords Supper,De eccleſ. Hierarch. The myſtery of the Synaxis or holy communion. Ambroſe ſayth, Indignus eſt Domin…, qui aliter myſterium celebrat, quàm ab eo traditum est, that he is unworthy in the Lords account who celebrateth the myſtery otherwiſe then hee hath delivered it.In 1 Cor. 111 Cor 11 Oecamenius ſaith, that the Apoſtle Paul calleth the myſtery of our maſter the Lords Supper.Hieron. in Pſal. 47.7.Ps 47:7 Ierome ſayth, Licet in myſterio poſſit intelligi, tamen veriùs corpus Chriſti, & ſanguis eius ſermo ſcripturarum eſt, that howbeit it may be underſtood of the myſtery, that yet more truly the words of the Scripture may bee called the body and blood of Chriſt. What need many teſtimonies?Exercit. pag. 550. Caſaubone ſayth of this ſacrament, p. 49Dicitur etiam antonomaſticè to myſterion, aut numero multitudinis ta myſteria. In the Engliſh confeſſion the bread, and wine are called. The holie, and heavenlie myſteries of the bodie, and blood of Chriſt. In the ſervice booke the word Myſterie is vſed in the ſingular number. Maſter Lindſay himſelf vſeth ſome time the word Myſterie, and ſometime the word Myſteries in his Reſolutions. The word Myſterie is often vſed in the ſingular number becauſe both the ſignes, and the rites employed about them are referred to one Chriſt ſignified.

This act may paſſe among both Papiſts and Lutherans,The act of Perth may paſſe among Lutherans & Papists. this clauſe (Notwithſtanding our Church hath vſed, ſince the Reformation here, to celebrate the holie communion to the people ſitting, by reaſon of the great abuſe vſed in the Idolatrous worſhip of Papiſts, yet now ſince all memorie of by-paſt ſuperſtition is blotted out of the hearts of the people praiſed be God) being blotted out, as juſtlie it ought: for it is falſe, as I have alreadie ſaid. It is ſuperfluous. For the act is whole, and entire without it, the concluſion anſwering to the narrative. And it is inſert for a mocke. For immediatlie after, and before they condemne our Church for want of reverence and due regard to this Sacrament, which ought to have prevailed above all other reſpects, if their reaſon were forcible. This falſe, ſuperfluous, and mocking clauſe being blotted out, yee have the whole act, as followeth.

p. 50SInce we are commanded by God himſelfe, that when we come to worſhip him,The Lutheran or popiſh … we fall downe and kneele before the Lord our maker, and conſidering withall, that there is no part of divine worſhip more heavenly and ſpirituall, then is the holy receiving of the bleſſed body and blood of our Lord and Saviour Ieſus Chriſt. Like as the moſt humble and reverent geſture of the body in our meditation, and lifting up of our hearts, becommeth well ſo divine and ſacred an action. Therefore in reverence of God, and due regard of ſo divine a myſterie, and in remembrance of ſo myſticall an union, as wee are made partakers of thereby, the Aſſembly thinketh good, that bleſſed ſacrament be celebrated to the people humbly and reverently upon their knees.

This act I ſay may paſſe among Papiſts, and Lutherans.C…doration, or ells reſpective adoration of the elements is intended in the …ct. For they maintaine that all the communicants, even the verie wicked, and hypocrits receave the verie bodie, and blood of Chriſt in at their mouth, the Papiſt vnderunder the accidents of bread, and wine, the Lutheran vnderunder or within the elements of bread, and wine. For the Papiſt and Lutherane hath beſide the ſpirituall receaving, which they grant onlie to the godlie, a Sacramentall but eſſentiall, and reall receaving of the verie bodie, and blood of Chriſt in at the mouth, which they grant alſo to the wicked. The act of the communicants receaving is no otherwiſe expreſſed here, then by the receaving of the bodie and blood of Chriſt. May wee not therefore juſtlie ſuſpect the Sacramentall reall receaving of Chriſts bodie, and blood to have been intended by the firſt penners p. 51of the act, whereſoever it was firſt forged, ſeing there is nothing contrarie to this meaning in the act, it is damned as curioſitie to enquire after what manner Chriſt is preſent in the Sacrament of the ſupper. Yea it is plainlie avouched that Chriſts blood is after a more ſublime manner preſent in the Sacramentall wine, then it is in the water of Baptiſme. So in this ſenſe to kneele in regard of the divine myſterie is to kneele in regard of Chriſts bodie reallie preſent, and the ſignes together, conjunctlie as the totall object of adoration, and ſo the ſignes ſhal be worſhiped by way of coadoration. So the Papiſts worſhip the bodie of Chriſt, and the ſpecies, or accidents togither. Non ſolum Chriſtus ſub ſpeciebus existens, ſed etiam totum Sacramentum viſibile, vt ex Christo & ſpeciebus constat vnico latriae actu adorandum eſt, ſayeth Swarez. And againe,Tom. 3. diſp. 65. ſect. 1. ſimpliciter hoc Sacramentum adorandum eſſe adoratione latriae abſoluta, & perfecta, qua per ſe adoretur Chriſtus. coadorentur autem ſpecies, quia hoc Sacramentum in re eſt vnum Conſtans ex Chriſto & ſpeciebus. If no man can be perſwaded that there is anie ſuch intent, yet the other reſpect is at leaſt intended, to wit, to kneel in regard of the myſterie, that is, of the myſtical rites, and elements, which is Idolatrie. For to kneele in regard of the elements, is to adore them. Becauſe kneeling in Religious vſe is ever a geſture of adoration, and ſoveraine worſhip, which belongeth onlie to God, and by it is deſigned ſome times the whole worſhip of God. Ipſam proſkuneſm, quae hominibus propter analogicam p. 52cum Deo ſimilitudinem legitimè tribuitur, ita Deo propriam cenſeo, cum Religioſa eſt, ut totus cultus divinus illa ſol… deſignetur, Chriſtus illam Diabolo, Di…put. pag. 233.& Angelus ſibi abjudicet, hoc argumento quod Dei propria ſit, ſayeth Arminius. Yet I cannot ſee how the word Mystery can be other wiſe taken in the act, then for the receaving of the ſignes, and the thing ſignified together Sacramentallie. It is true God offereth the thing ſignified as oft as the outward ſignes are preſented vntounto us, but the fail is vponupon the part of the receaver, who wanteth faith and receaveth onelyonly the outward ſignes.

W…e have examined the publick intent, which wee find to be idolatrous.The private intents of the cōmunicants examined. And therefore whatſoever be the privat intent of the communicant he muſt be interpreted according to the publik intent. Otherwiſe a man may goe to Rome, and kneele. But we will examine alſo what the communicant can alledge for his private intent. The pretence of mentall prayer, or thankſgiving we have alreadie diſcuſſed.

The pretence of receauing a precious gift, the body and b…ood of Christ.Firſt yee ſay, ye are receaving a precious gift, the bodie, and blood of Chriſt. Will not anie man doe reverence to the king, when he receaveth a gift out of his hand? This pretence hath beene alreadie anſwered. For we receave the ſame benefite at the hearing of the word. But farther it may be doubted whether thou be receaving ſuch a gift, howbeit God be offering it. Next the manner of the offer is to be conſidered, to wit, not immediatlie, but mediatlie by the Miniſtrie of the word, and Sacraments. Thirdlie p. 53we muſt not imagine that Chriſts bodie is offered vntounto us in the Sacrament, as if we had never receaved his bodie before. Did we not receave his bodie at the Sacrament in former times, did we receave, and then looſe againe? Yea we receave the bodie of Chriſt at our firſt converſion, we receave his fleſh, and blood in the word, before we receve them in the Sacrament. We are in Chriſts bodie before we eate of Chriſts bodie,De civit. de… l. 2…. c. 25. ſayeth Auguſtine. Dicendum non eſt eum comedere corpus Chriſti, qui non eſt in corpore Chriſti. And againe he ſayeth, that we are made partakers of Chriſts bodie in Baptiſme. Nulli aliquatenus eſt dubitandum, vnumquemque fidelium corporis, & ſanguinis tunc eſſe participem, quando in Baptiſmate membrum efficitur Chriſti. And the Apoſtle ſayeth. By one ſpirit we are all Baptized into one bodie. 1. Cor. 12.13. That we are graffed in Chriſt, that we putt on Chriſt. Rom. 6.35. Galat. 3.27.Vide de Conſecrat diſt 1, Quia paſsus. Tertullian ſayeth of baptiſm, that we are not baptized that we may ceaſe from ſinning, but becauſe we have left off to ſinne, and have our hearts waſhed, and clenſed. Non ideo abluimur, De poenitentiaut deſinamus delinquere, ſeà quia deſ…imus, & corde loti ſumus. The table is ever ſpread for the ſoule, when the word is preached, and the Sacrament miniſtred.

We bring with us actuall faith to feede upon him, whom by habituall faith we retain dwelling alreadie in us. Familiaris loquendi modus eſt ut fieri dicatur quod factum obſignatur. It is a familiar kinde of ſpeaking p. 54to ſay that a thing is in doing, which alreadie done is ſealed and confirmed,De ſacram. pag. 68. ſayth Whitakers. Fourthly, the nature of the gift is to be conſidered. Any man will behaue himſelf otherwiſe when he receiueth a Iewell out of the princes hand, nor when he is receiving a ſupper, & is in the act of feaſting with him. Chriſt and his Apoſtles knewe after what maner we ſhould behaue our ſelues at this banquet, that we neede not to goe learn courteſie at the court.

You will ſay, that men bow to the chair of eſtate,The argumēt drawn from ceremonies of court anſwered. or the Princes letter, or ſeale, without injurie done to the Kings perſon. Yea the honour is conveyed to the Prince by the chair of eſtate, or the ſeale. Doctor Abbots anſwer to Biſhop in another purpoſe may ſerue here verie well.pag. 1215. It ſhould ſeeme strange that formalities obſerved to Princes in th…r courts, for maieſtie and royall eſtate ſhould be made patterns of religious devotions to be practiſed in the Church. De civit. dei. l. 2, cap. 4.Auguſtine ſayth that civill courteſies often are grounded upon baſe humilitie, or peſtiferous flatterie. Hence it is that ſome countries miſlike the courteſies of other countries. Conon an heathen refuſed to adore Artaxerxes after the manner of the Perſians.

Next the bowing to the chair of eſtate or to the ſeal of the prince, is but a civil worſhip for a politick end, to teſtifie homage & allegiance. Doctor Abbots in defence of Perkins, ſayeth It is holden for a matter of princely Maieſtie, that there be a reverence performed to theſe things which ſerue in a ſpeciall manner for the Princes uſe. p. 55On the other ſide, Pag. 121….no ſuch duetie is done to the Princes Image. It is thought good by the State, that the Maieſtie of Princes be upholden by ſuch meanes, becauſe they are but weake mortall men. But God needeth not any ſuch props to hold up his maieſtie, neither wil he hauehave any worſhip conveyed to him mediatelie by anie creature never ſo holy, or of whatſoever uſe. The ſacraments are compared to ſeales, but not in every reſpect. The ſacraments hauehave all their force and power from the word, ſo hath not the Kings ſeale from the Charter. The word is of it ſelfe firme and ſure without the ſacraments, ſo is not the Charter without the ſeale. A ſeale maketh things authenticall, as meaſures, clothes, grants, or the like. The ſacraments are annexed to the word, not to make the w…rd more authenticall, but to confirme our faith. The outward ſignes of the ſacrament are made for us, not we for them. And as one ſayth, as they are the plaineſt part of Divinitie, ſo they come loweſt to our neceſſitie, and capacitie. When we heard the word, we were ſealed with the Spirit, Epheſ 1.13. The holy Spirit is the ſeale or ſignet ſealing us to redemption, the graces of the Spirit are the ſeales ſealed, or printed upon us. The holy Spirit ſealeth unto us Chriſt, and all his benefites, and properly aſſureth us of them, ſometime by the word, and ſometime by the ſacrament as outward meanes. The outward meanes are to bee reverenced, but not to be adored.

p. 56The argumēt taken from bowing before the arke anſwered.It is alledged that we may bow before the Sacramental bread, and wine, becauſe the people of God bowed before the ark. We anſwer, they bowed not for reverence of the arke, but to God dwelling, or ſitting in the arke betweene the Cherubims. God was after an extraordinarie, and ſingular manner preſent in the arke, delivering oracles. For this ſingular preſence of God in the arke the Temple was built, and al the implements therof made. God promiſed to heare his people, when they ſhould turne them toward this Temple. So they bowed toward the arke, toward the Temple, wherein the arke was, toward the mountain wheron the Temple was ſituate, becauſe of Gods preſence in the ark, in the Temple wherein the arke was, & which was ſituate vponupon the mountaine. They bowed toward the Temple, not as toward a particular thing, but as toward a particular place of preſence. The bread is a particular thing, not a particular place of preſence, wherein God may be ſaid to ſitt, or dwell, or from whence he promiſeth to heare our prayers.

There is no ſuch place of preſence now under the New teſtament. The arke wherein God dwelt or ſate, was a type of Chriſts manhood, not yet exiſting, and of the Godhead dwelling in the manhood. The Temple alſo, Iohn the ſecond chapter and the nineteene verſe. But now under the new Teſtament we are directed to direct our worſhip to that place where the Godhead is dwelling, in the Manhood exiſting, that is, to the heauen where Chriſts Manhood is.

p. 57Yee will ſay,Improper adoration is idolatrous. we may reverence the bread as a ſigne of Chriſts body by way of repreſentation, that is, as if his body, howbeit abſent were preſent in the bread, or under the accidents of bread, and all the honour that wee would doe to the body of Chriſt, as if it were preſent, we doe before, and about the bread, as in a Comedie, all the honour done to him that repreſenteth the King, is accounted done properly to the King, not to him that repreſenteth, but improperly. Sicklyke to an Embaſſadour: and after the ſame maner to an emptie coffin at funeralls. We anſwer, that we owe no adoration to any creature either properly, or improperly. A repreſentation of Chriſts body actiuely to the communicant, that is to repreſent his body to be received, we acknowledge: but a repreſentation of Chriſts body paſſiuely, that is to ſtand in Chriſts roome to receiue adoration from the communicant, as a Vicegerent of Chriſt abſent, we doe not acknowledge. For that were to giuegive a portion of divine honour to the creature, to make it Chriſts Vicegerent when wee worſhip him. By this reaſon wee might not onelyonly kneele, but kiſſe the ſacrament, and direct our ſpeech and prayer toward it, as the Ieſuite doth, when fixing his eyes upon a Crucifixe in his Sermon, hee directeth his ſpeech to Chriſt. To this kinde of worſhip many referre the convey of civill worſhip to the Prince, by the chaire of eſtate. But it is limited to one particular, to wit, bowing.

p. 58Coniunct adoration, or proper reſpectiue of the ſignes are intended in the act, and both are idolatrous.Yee will ſay, yee intend not this repreſentation, but conſider Chriſt as preſent, as the Papiſt conſidereth the ſamplar, or perſon repreſented as preſent, as clothed with the Image, or ſhining in the Image, that is, preſent Secundum eſſe repreſentativum, non ſecundum eſſe reale, that is, by meere repreſentation onelyonly. This coniunct adoration is like the coadoration of the purple robe wherewith the King is clothed, or of the Popes ſhooe, when the Pope is adored, or any ſubmiſſion, or ſupplication made unto him. But God will not bee worſhipped according to our apprehenſions. We make an idoll of him if we apprehend him otherwiſe then he is. The ſacrament cannot be the robe of that body which is in the heavens and not in the bread: and therefore the bread cannot be worſhipped concomitanter with the body of Chriſt upon a meere apprehenſion. There is no adoration of any created thing with the Godhead, but onelyonly of the manhead of Chriſt united perſonally to the Godhead. Therefore Neſtorius, an old heretick, conceiving the manhead of Chriſt to be a diſtinct perſon from the Godhead, and notwithſtanding averring that the manhead ſhould be adored with the Godhead, was condemned in the Councell of Epheſus. The body it ſelfe of Chriſt were not to be adored if it were not perſonally united to his Godhead. I know the underſtanding Formaliſt denieth in words both the improper and coniunct adoration. But we are now examining the private intent of the communicants, and who doubteth but many apprehend Chriſts, body to bee either p. 59preſent in apprehenſion, or repreſented as abſent, or really preſent in the bread when they kneele. Did not one of our Barons proteſt, that he kneeled not for reverence of the bread, but becauſe it was a ſigne of Chriſts body? What was that to ſay, but that he would not adore the ſimple bread, but that hee would adore the ſacramentall bread? but after what manner? whether improperly, or coniunctly, or reſpectiuely? I thinke he could ſcarce tell himſelfe. What may we then iudge of many in the land? The formaliſt kneeling according to the intent of the act in regard of the divine myſterie, that is, of the ſacramentall receiving of Chriſts body and blood, adoreth either the body of Chriſt and the ſignes coniunctly, as obiectum quod, totale & adaequatum, or els diſiunctly the ſignes, as the material obiect, obiectum quod, and the body of Chriſt onelyonly by conſequence, as obiestum quo, the reaſon wherefore he adoreth the ſignes properly and directly in recto, as they ſpeake, and the ſamplar but indirectly, in obliquo. There is no other regard either of praier, or any other like thing expreſſed in the act, which may lead us to thinke that improper adoration was intended. And of the two laſt I cannot ſee how the proper reſpectiue can be intended, ſeeing they are then uſing the ſignes to the end whereunto they were appointed, and conſider them in actu exercito, as they are then repreſenting Chriſts body. Whereas the proper reſpectiue is given to the ſignes, as to things ſacred. As when the Papiſt paſſing by the Image, uncovereth his head conſidering it only p. 60generaly and confuſedly, as a thing ſacred. But when he conſidereth the Image, as it is an Image actu exercito repreſenting the thing ſignified, and intendeth to adore in it, or before it the ſamplar or perſon repreſented, then hee kneeleth: for their proper reſpectiue adoration they call veneration, ſuch honour as they giuegive to the book of the Goſpell, or ſacred veſſels, ſayth Swarez, who calleth it adoratio veneraria. Howſoever it is with them, kneeling is ever a geſture of adoration, and never to bee uſed, but to God directly in abſolute adoration. Abſolute adoration we call that which is given to perſons, or intellectuall creatures for ſome intrinſick excellencie in them. Reſpectiue we call that which is determined in ſenſleſſe and dead creatures, reſteth in them, and is properly given them which are honoured per ſe by themſelues, howbeit propter aliud for ſome extrinſick excelencie out of thēſelues & inherent in the ſamplar, or thing repreſented, and conſequently honour redoundeth to the ſamplar by conſequence.

The pretence of Obiectum a quo ſignificative anſwered.Put the caſe the Formaliſt were free of the former two intentions, that is, to adore ſignes, either coniunctly or reſpectiuely, and that it were true whereunto he fleeth, as unto his laſt refuge, that the bread and wine are obiectum à quo ſignificativè, that is, an actiue obiect moving us to worſhip the thing ſignified: which diffreth not from the adoration which Durandus Holcot, and Pic…s Mirandula giuegive to Images: for they adore not images the obiect of their adoration; but only in their preſence, or before them worſhip the ſamplar. Their adoratiō p. 61is as abſtract from the image as theirs can be from the elements, neither can Doctor Morton ſhew any difference. The outward action is exerciſed materially before the image, the intention of worſhip is directed to the ſamplar in their underſtanding. So the image was only obiectum a quo ſignificative to them in regard of the inward aff…ction. And yet we condemne them for exerciſing the natural action of outward adoration before the image, or at the preſence of the image.Reſolut. pag. 161. M. Lindſay ſayeth that there is a difference between images the invention of men, & the works of God, the word of God, and the ſacraments. But manie of the Engliſh formaliſts approue images as lawfull obiects to ſtirre up the memorie, as the Replyer to Morton doth teſtifie. And they hauehave reaſon: for if they condemned images, as ſignes invented by men, unfit, and unlawfull for wakening up of the memorie, and putting them in minde of ſome pious dutie, they muſt alſo condemne the ſigne of the croſſe, the ſurplice, and other ſignificant rites invented by man. Now if they may be lawful obiects to ſtirr up the memorie, what can hinder adoration before them, more then before other moving obiects. Si exemplaria ipſa per ſe ſint digna adoratione, quid obſtare poteſt praeſentia imaginis, Tom. 3. pag. 798.quo minus adorari poſſint, ſaith Swarez. So in the caſe of adoration there is no difference. In the caſe of eſtimation, or veneration, & inſtructiō they differ. We eſteem more of Gods works then the workmāſhip of men. We owe veneration, a decent & comly uſage to Gods word & ſacraments, which we ought not to images. p. 62They are alſo ordayned by God for our inſtruction, and ſo are not images. But to adore God in them, by them, or before them by direction, is forbidden as well as adoration before images. Otherwiſe we ſhould fall downe before everie green tree, before an aſſe, or a toade, or any other vile creature, when they worke as objects upon our minds, and moue us to conſider Gods goodnes, wiſdome and power. We hauehave to conſider, that when a man is conſidering the inviſible things of God in the workmanſhip of an aſſe, tree, toade or any other creature, he is not then praying, or prayſing except by ejaculations, which may occurre in al our actions, but he is meditating, and contemplating. For if I ſhould adore, that is pray, or praiſe God upon my knees in the meane time, when I am poring with the eyes both of body & minde upon a tree, or a toade, I ſhould cōfound two exerciſes, or be thought to adore the aſſe, the toade, or the tree, or God in,De adoratione lib. 3 diſp. 1. cap. 2. & 3. or by the aſſe, toade or tree. Vaſques the Ieſuite doubteth not to averre, that not an image onelyonly, or an holy thing may be worſhipped, with the ſame adoration that is given to God, but alſo any thing in the world, the ſunne, the moone, the ſtars, a ſtock, a little ſtone, or a ſtraw. We are not far from this horrible error, if we fall down to worſhip God before his creatures, when they put us in remembrance of him, or when we contemplat his properties in them.Reſolutions p…g. 162. M. Lindſay himſelf changeth the phraſe of ſpeech to ſhun this abſurditie. For he ſayth, To bow down when we hauehave ſeen the works of God, when we hauehave heard the word, and when we p. 63receiue the ſacraments to adore him, when by his works the word and ſacraments we are taught to adore, is neyther to bow downe to an Idoll, nor to worſhip God in an Idol. Why doth he not ſay, when we hauehave received the ſacraments, as he ſayd of the other two, when we hauehave ſeene the workes of God, when we hauehave heard the word, or why doth he not ſay, when we ſee the works of God, when we heare the word, and when we receiue the ſacraments, as he ſhould hauehave done, if he would hauehave ſhowen the difference betwixt images, the works of God, the word of God, and the ſacraments. For the works, and word of God are objects ſignificant, when we ſee and heare the ſame. So if we may fall down to worſhip God, when we ſee the ſacrament, becauſe it is obiectum a quo ſignificative, we may do the like when we hear the word, or in private worſhip, when we ſee the creatures, and conſider the workmanſhip of God in them: for theſe are not images or inventions of men. The ground of this error is the confounding of two exerciſes, prayer, or praiſe, and meditation, or contemplation. If I were reading a paſſage of ſcripture, and meditating upon it, I adore not then upon my knees, becauſe I am then apprehending, and conſidering what is read, and adore not till that exerciſe be ended. When it is ended, if I finde my ſelf moued to pray or to giuegive thanks, I pore not ſtil with the ey…s of my minde, and body upon the book, but turn me to a wall, or a chair, or a bed, or any other thing caſually placed before me, yea perhaps before the book it ſelf, but caſually, as before any other thing. For I am not then gathering p. 64leſſons or inſtructions. For that exerciſe is ended, and this time it is not fit. As it fareth with the book of grace, ſo doeth it with the booke of nature. When I am reading in the booke of nature beholding an aſſe, a tree, or a toade, or any other workmanſhip of God, and conſidering in it his goodnes, power, wiſdome, it is an object moving me to praiſe, & thanke God, but not in that exerciſe. For th…n I ſhal both ſtill behold and adore. Now, if we may not do this with the works of God in private worſhip, we may not do it with the word read or preached, or the ſacramental ſignes in publike worſhip. For when we are hearing, beholding, and conſidering, we are receiving inſtruction from the objects of the eye and the eare, and we are then in another employment then when we are adoring. Farther the elements are objectum a quo ſignificative immediatly after the conſecration, as the papiſt and formaliſt both hold. Therefore all that are in the kirk ſhould kneel at the ſight of the conſecrated elements, euen long before they receiue, or approach to receiue, and the elements ſhould be lifted up, as the bread is among the papiſts at the elevation, to the ende they may be moued to inward devotion, and outward adoration by this obiectum a quo ſignificative. for now is the time of publick worſhip, and after their conſecration they hauehave gottē their vertue to ſignifie. This adoration before a ſignificant object inſtructing the minde, or ſtirring up the memorie wil be found nothing different from improper adoration, which is by way of repreſentation. For I exerciſe the p. 65outward acts of adoration before that obiect, as a Vice gerent of the thing abſent ſignified by the ſame. For the Ieſuites ſay, they worſhip an image improperly, when they take it obiective, and make it the Vicegerent of the thing conſidered, as abſent, or diſtant. Swarez reckoning all the ſorts of adoration of images reduceth them to three, the improper worſhip of Durandus, and Holcot, Tom. 3. diſp. 51. 52. 53.when the image is obiectum a quo ſignificatiue: the conjunct adoration of the image with the ſamplar: the proper reſpectiue of the image for the ſamplars ſake. So the improper by repreſentatiō muſt be reduced to the firſt ſort. To adore then by direction before a creature, becauſe it is obiectum a quo ſignificative, is to adore it by way of repreſentation of the thing ſignified, and to performe all that ſervice before and about it, which I would performe, if the ſamplar were preſent, which kinde of adoration the underſtanding Formaliſt denyeth. And in deed the act of Perth beareth no ſuch thing: for to kneel in regard of ſo divine a myſterie, to wit, as is the receiuing of the body and bood of Chriſt ſacramentally is not to adore before the elements as obiectum a quo ſignificative the ſamplar, but to adore the elements themſelves with the thing ſignified. Thirdly, the el…ments are not ſet before us, as obiectum a quo ſignificative only, to be preſented to the eye outwardly, and by the eye to moue the minde,De euchariſt. lib. 4. c. 23. but we take, eate, drink. Therefore ſayth Bellermine, Iſte fructus melius obtinetur videndo euchariſtiam in menſa, quam eam manducando. Nam dū manducatur continuo peril ſignificatio. At dum p. 66cernitur, & attente confideratur, ſemper repreſentat, & ſignificat promiſſiones Dei, etiamſi per annum integrum eam quis cernere vellet. Praeterea ſignificatio melius apprehenditur per oculos, quam per guſtandi ſenſum. The meate ſet before us at table, before it be uſed is an obiect moving us to praiſe God for his beneficence, but withall it is a ſubiect, whereupon we craue a bleſſing to be powred, becauſe we are to uſe it. Next we bleſſe, or giuegive thanks, not kneeling: but in the verie uſe and act of eating and drinking, none did ever ſay grace, as wee uſe to ſpeake, farre leſſe kneele, no not among the moſt barbarous, or yet the moſt ſuperſtitious. Theſe three things are ever to be diſtinguiſhed in the benefits of God, & not to be confounded, preparation before the uſe, by prayer and thanksgiving, the uſe it ſelf, and thankſgiving after the uſe.

There are ſome other ſhifts ſcarſe worth the anſwering, therefore I doe but lightly touch them. From the uncovering of the head, a geſture of ſimple reverence, & that among ſome nations onelie, can no good argument be drawen for kneeling,A fardel of pretences anſwered. which is a geſture of adoration among all nations, neither in civil, nor religious uſe. I wil not kneel to everie one to whom I uncover my head. A provincial ſynod at London 1603 ordained the head to be uncovered, when their ſervice is read in the church, yet I think they would not hauehave enjoyned kneeling. And are not the words of Chriſt, which he uttered at the firſt ſupper, as much to be reverenced? For that ſame voice ſoundeth through all the tables of the world p. 67Siclyke when they reaſon from the reſpectiue veneration of the name of Ieſus, by lifting the tap, or making a leg, which beſide that it is ſuperſtitious in giving more reverence to the name of Ieſus, then to the name of Chriſt, Saviour, Redeemer, ſo is it not an argument for kneeling, which is a geſture of adoration. Whereas it is ſaid, we may receiue upon our knees, that which we may craue in Gods publike worſhip upon our knees, is untrue. For the preacher may craue a bleſſing upon his knees, and yet when he findeth and feeleth the bleſſing in his preaching, he may not adore upon his knees. Siclyke the hearer may craue a bleſſing to his hearing, and yet in the act of hearing may not adore upon his knees. Further, if I may receiue kneeling in publike worſhip, that benefit which I craved in publike worſhip, then in privat worſhip I may receiue a benefit upon my knees, which I craved in private worſhip upon my knees: for the difference of the place, publike and private, altereth not the nature of worſhip. For the place is but a circumſtance, common to all our actions. So in whatſoever place he receiue the benefit, he may receiue it upon his knees; and ſo becauſe he craved daylie food, by this reaſon he ought to adore upon his knees, when he receiueth his food, and is enioying the benefite, eating, and drinking, which groſſe abſurditie the groſſeſt may perceiue. Humilitie of minde is required not onelyonly in all religious exerciſes, the hearing of the word, receiving of the ſacramenss, executiō of the cenſures of the church, but alſo in all our p. 68actions. It will not follow therefore, that humiliation of our body, or adoration is required where humility of mind is required, To conclude, as I asked before, when I examined the publick intent, ſo now I aske at the communicants pretending many private intents, what is the reaſon that they kneele, when they reciue, eate, Chriſts fleſh, and drink his blood in the Lords Supper, more then when they receiue, eate his fleſh, and drink his blood at the hearing of the word, everie one ſeverally, as they beleeue and finde the like, and ſometimes more fervent motions, if it be not in regard of the elements, or of the thing ſignified, and the elements, which is idolatry? Remember beſide, that whatſoever be thy private intent, thy action muſt be conſtrued according to the publick. If the publick be idolatrous, thy geſture is idolatrous. Ex voluntate iubentis pendet intentio exequentis, lib. de praecep. & diſpen.ſayth Bernard. Yee hauehave ſeen my reaſons, and anſweres, and therfore alledge not the naked and bare aſſertions of ſome Divines, who hauehave not written ſo hardly of this geſture of kneeling, becauſe they hauehave not been troubled with it, as the Divines in our neighbour Church, who hauehave been forced to examine and conſider it more narrowly: but let reaſon meet reaſon. Ratio cum ratione concertet. For even a Ieſuite Maldona… doth confeſſe, that Rationum efficatia est praeſtantior omni authoritate, niſi divina. Mortoni Apologia part. The ſitter is acceſsarie to the ſin of the kneeler.2. lib. 2. cap. 17.

The ſitter is acceſſorie to the ſinne of the kneeler. Firſt, he endureth the kneeler by his preſence, and maketh him think, that his kneeling p. 69is neither ſcandalous nor idolatrous. You ſay, your ſitting condemneth his kneeling. No ſuch matter. But in communicating with him, you approue it as indifferent, as when ye ſit in time of prayer after ſermon, when another is kneeling, or ſtanding. For ſhall you communicate with an idolater in the very act of his idolatry, and not be acceſſorie in countenancing it with your preſence. If you doe damne it as ſcandalous, or idolatrous, why communicate you with him? If you build up that which you deſtroyed, you make your ſelfe a treſpaſſer. The Apoſtle forbiddeth the Corinthians to converſe, or eate with a brother idolater, 1 Cor. 5. and yet you will eate and drink with him, when hee is committing the very act. The Apoſtle forbiddeth not ſocietie with him in publick Aſſemblies, but onelyonly in private, & where he committeth the act, till he be reclaimed. Next, the communicant with the kneeler caſteth himſelfe into tentation, by ſetting before him an evil example, which may enduce him to doe the like, ſpecially if the kneeler be a perſon of any credit and countenance. Many are diſquieted with the ſight of a monſter, or carcaſſe many moneths after. It is an evill token when you can be ſo well content to ſee ſuch a monſter in our kirk, and your heart not riſe within you. If you ſhould preſent your ſelfe to the maſſe in the ſame manner, and with the ſame liberty, cuſtome would ſo harden the heart, that in the end you would halt with the lame, and conforme in every point. It will creepe like a Ring-worme: feemeth it now tollerable, p. 70the next day it will ſeeme holy, and the third day neceſſarie. So bewitching ſinnes are idolatry and ſuperſtition. Thirdly, you are partaker of an Idoll feaſt. Start not at this I ſay: for the ſacrament of the Lords Supper may be turned into an idoll feaſt, and hath been a more abhominable feaſt then ever was any among the heathens. And howbeit there may be ſome difference betwixt the formaliſts and the papiſts, ariſing upon the diverſitie of inward opinions and conceits of Chriſts reall preſence in the elements, yet if both their geſtures be idolatrous in their owne kindes, the Lords ſupper is made an idoll feaſt. Non ad Diabolum pertinet quis iſto, August. homde pastor.vel illo modo erret, omnes errantes vult quibuſlibet erroribus. It is nothing to the Divell whether a man erre this way or that way, whatſoever way they erre, all that bee in error, hee ſeeketh to bee his. Fourthly, the communicant advanceth this innovation, and ſetteth forward this groſſe corruption by his preſence and communicating with the kneeler. For if the kneelers were left to themſelues, they would be aſhamed of themſelues, wheras now they are comforted & hardened in their ſin, & ſome follow their example.Hieron. ad Ioannē Hieroſol. Fides pura morā non patitur ut apparuerit ſcorpius, illico conterendus eſt. Pure faith ſuffereth no delayes. As ſoon as the ſcorpion appears, it is to be bruiſed ſaith Hierom. Fourthlie a confuſion of geſtures lawfull, and vnlawfull is brought into the Lords table, ſome ſitting like ghueſts at a feaſt, as Chriſt, and his Apoſtles ſate, others like ſupplicants kneeling, and adoring vponupon their knees. This confuſion p. 71is not like that varietie of geſture in time of prayer, when ſome ſitt, ſome ſtand, ſome kneele. For all the three geſtures are there indifferent. But not ſo heere, This confuſion of geſtures at the Lords table now is permitted onlie for a ſnare to bring thy feete, within the grin. For when all are brought in, then wil the formaliſts crie out. Confuſion of geſtures is intollerable, vniformitie, and conformitie is neceſſarie, as Doctor Sparke doeth in his perſwaſion to vniformitie.The act of Perth, and act of Parliament no warrant for the communicant.

Yee will pretend the act of Perth, and the act of Parliament ratifieng the ſame. But know yee not, that the decrees of councels, or aſſemblies are not Goſpell, or determinations Evangelicall, as the Papiſts doe eſteeme them, who build their faith, and worſhip vponupon the authoritie of the church. Is it not alſo well known, what were the proceedings of that aſſemblie, how the ſounder part was born down by the corrupter. If we ought to receave, whatſoever aſſemblies ſhould determin, be the proceedings never ſo vnjuſt, then wer we to be blamed, who rejected the councell of Trent, not onlie for their wicked decrees, but alſo for the nullities, and informalities in their proceeding. The Father of lies himſelf is not able to juſtifie that aſſemblie, and it cannot be defended, but with calumnies, and lies, which manie eye & ear witneſſes can teſtifie. Though we ſitt not formallie, and judiciallie in a conſiſtorie as Iudges over wicked, and vnlawfull aſſemblies. Yet, if we have anie judgement, we may, and ought to judge of aſſemblies, both of their procerdings, and determinations p. 72leaſt vnderunder colour of Councels we ſuffet our ſelves to be ledde like a calfe by the noſe. Patientia aſinina eſt non curare, quid ei imponatur, aurum, an lutum ſayeth Peraldus. Farther I have cōcurring with me, the bodie of the church of Scotland, at leaſt three parts of the whole number of the particular congregations within the realme ſtanding out againſt the decrees of that aſſemblie, and adhering to their former practiſe which is according to the paterne, and to the confeſſion of faith, wherin this church profeſſeth the right vſe of Miniſtration of the Sacraments, and a deteſtation of all rites, and ceremonies, brought in by Antichriſt, or not warranted by the word of God. The bodie of the Kirk is of greater authoritie, then an aſſemblie, athough lawful, it being onlie a repreſentative bodie, not the collective, or coaugmentatiue body. Lex vigorem habet cum moribus utentium approbatur. As for the act of Parliament, it is onelyonly a ratification of the Act of Perth in favours of the kirk, as all ratifications of church acts are pretended to be. If the aſſemblie of Perth it ſelf, be not acknowledged by the kirk of Scotland for one of her lawfull aſſemblies, nor the decrees and ordinances thereof iudged agreeable to the word of God, then the act of ratification is no benefit or favour to the kirk. The kirk of Scotland refuſeth ſuch a benefit. Invito beneficium non datur. What freedom and libertie was in that Parliament, and how matters were caryed I doubt not, but ye hauehave ſufficiently painted forth in that booke, which is intituled. The courſe of conformitie. Eſay pronounceth a woe p. 73upon them that make heavie lawes. cha. 10.1. Seing Councels and parliaments may be corrupt, either in their proceedings or decrees, let us ſtick to the word,Enarrat. 2. in Pſal. 31.Ps 31 which muſt be the rule of our fayth and worſhip. Stet regula, & quod pravum eſt corrigatur ad regulam, ſayth Auguſtine.M. Knox cō demned kneeling as diabolical, which is now commended by his ſucceſsors as cō mendable.

M. Knox, that worthy inſtrument of reformation in our Church in a letter written to Matreſſe Anna Lock dated at Deepe the ſixt of April 1559, calleth the croſſe in baptiſme, and kneeling at the Lords table Diabolical inventions. In his admonition directed to England, and printed Anno 1554, he ranketh kneeling at the Lords table, among the ſuperſtitions,Pag. 31. which prophane Chriſts true religion. When light did ſtriue with darknes in this realme, yet the Lord enlightened that worthie man for our benefit beyond his fellowes. Now we are turning light in darknes, & commending that as moſt comely, & commendable, which he condemned as diabolicall. There are yet ſome of his ſucceſſors in his ſtation aliue (M. R. Bruce, that faithful ſervant of God (who foretold, that the time would come, when the leaſt kitchin laſſe or ladd in Edinburgh would be tryed, and that by their own teachers, which we ſee come to paſſe this day. As his ſucceſſors hauehave forewarned us of theſe times of tryall, ſo hauehave they of iudgments. Heare, what that meeke man of God M. Robert Rollock ſaid.

p. 74Rollocke on the Paſsion printed in Engliſh pag. 345.

WOe to them, whom hee forbiddeth his ſervants goe vntounto: Woe to us, if we ſay once, goe not to Edinburgh: Woe is them, and woe to that town, where the Lord forbiddeth his meſſengers to goe. Beware of this, that the Lord ſay not to his meſſenger, goe to the north, or ſouth, but goe not to Edinburgh. For then ſhall wrath, and distruction light on it.

Cyprianus lib. 2. Epiſt. 3.

QVod ſi nec minima de mandatis Dominicis licet ſoluere, quanto magis tam magna, tam grandia tam ad ipſum Dominicae paſſionis, & nostrae redemptionis Sacramentum pertinentia fas non eſt infringere.

FINIS.

End of the text · David Calderwood, A Dispute Upon Communicating at our Confused Communions (1624)