A TREATISE OF THE AUTHORITY OF THE CHURCH.  
The sum whereof was delivered in a Sermon preached at Belfast, at the Visitation of the Diocese of Down and Conner the tenth day of August 1636.  
BY HENRY LESLIE Bishop of the Diocese.  
Intended for the satisfaction of them who in those places oppose the Orders of our Church, and since published upon occasion of a Libel sent abroad in writing, wherein this Sermon, and all his proceed are most falsely traduced.  
Together with an ANSWER to certain Objections made against the Orders of our Church, especially kneeling at the Communion.  1. COR. XI. 22. Do ye despise the Church of God? AUGUST. Contraratiorem nemo sobrius, contra scripturas nemo Christianus, contra Ecclesiam nemo pacificus senserit. CIC. lib. 2. De Nat. Deor. Vestra solùm legitis, vestra amatis, caeteres causâ inc●gnit●, condemnatis. 
DUBLIN, Printed by the Society of Stationers, Printers to the Kings most Excellent Majesty. Anno Dom. 1637.   

TO THE RIGHT HONOURABLE THOMAS LORD VISCOUNT WENTWORTH, Baron of Wentworth-Woodhouse, Lord Newmarsh and Oversley, Lord Deputy General of the Realm of Ireland, Lord Lieutenant of the County of York, and Lord Precedent of His Majesty's right Honourable Council established in the North of England, and one of the Lords of His Majesty's most Honourable Privy Council.  
RIGHT HONOURABLE,  
SOCRATES reports, that there happening a terrible fire in Constantinople, which consumed a great part of the city, and fastened on the Church, the Bishop went to the Altar, and falling down upon his knees, would not rise from thence, till the fire was quenched, and the Church preserved: So when I entered into my charge, (whereunto I was called by your Lordship's gracious favour) I found a great fire kindled in that Church, which though it was but Ignis fatuus, proceeding from inconsiderate zeal; yet it threatened the destruction of our Church, and the utter abolishing of all good order: wherefor l endeavoured to bring divers buckets of water out of the Sanctuary for quenching of that flame, albeit as yet I have not found either my pains or my prayers to be so effectual.  
At first the Apostles Quaere took a deep impression in me, 
●. Cor. 4.21.  Shall I come unto you with a rod or in love, and in the spirit of meekness? And  I begun with gentle persuasions, suspendens verbera, and producens ubera, 
2. Tim. 2.25.  (as the fathers speak) even in all meekness instructing them who are contrary minded; as having such a charitable opinion of them as Salvian had of some Arian haeretickes in his time, 
Salu. de Cube●n l. 5.  Errand, sed bono animo errant, and Euthymius of others, 
E●thym. in Luc. 14.  Quidam Pharisaei semimali; But I found that I had to do with men praeoccupyed with praejudice and partiality, and so wedded to their own wills, that they were resolved to receive no information, making good the saying of Maxentius, 
Ap. B●gn. in Biblioth. T. 4●  Mens contentioni indulgens, & non sanari fed vincere cupiens, aversa ab eis quae recte dicuntur, tantum intenta est in hoc, ut inveniat quod pro partibus suis loquatur. A contentious mind desiring victory, and not truth, takes no notice of that which is truly spoken, and deviseth only how to elude the same, and find something to speak for his own part.  
Whereupon I altered my course, and finding by the symptoms of their disease, that it is a head-paine, or rather heady; I remembered that when the Shunamites child cried my head, 
2 Kings 4. 1●.  my head, his father bid carry him to his mother; So I thought it the best course to carry them unto their mother the Church, and show them both her authority to enjoin those orders which they oppose; and her power to censure and correct such as are disobedient unto her constitutions. But for all this, They persist in their errors, grow more resolute in their opposition, and more diligent to draw disciples after them, 
Revel. 12.12.  like unto him of whom it was said: He is come down unto you having great wrath, because he knoweth that he hath but a short time. So that it may be said of them, as the Prophet of the hard hearted jews, 
jerem. 5.3.  Lord thou hast stricken them, but they have not sorrowed, thou hast consumed them, but they have refused to receive correction, they have made their faces harder than a stone, and have refused to return. And this is no new thing for haeretickes to be confirmed in their errors by their sufferings; It was observed in ancient time, that not only Christianitas, but even haeresis mortibus crescit.  
And surely I have many times wondered how those men who are none of the learnedest, should be able to draw such a faction after them, and bewitch the minds of the people: for every one of these Presbyterial Dictator's is more esteemed than the whole Church of God, they take upon them to teach their mother to give suck, the people have plucked out their own eyes, and given to their teachers, being now able to see nothing but through their spectacles, unto whom they do ascribe more than Papal Infallibility. But I find that it hath been so in former times, that in a faction neither the learnedest men, nor the best, but the most factious are regarded. Primianus and Maximianus were the heads of the two factions of the Donatists, and sayeth S. Augustin: It was well for them that faction fell out, else Primianus might have been Postremianus, and Maximianus, Minimianus: But now in schism either of them was a jolly fellow, and the head of a party: So faction gains these men more esteem, than otherwise they could either have, or deserve in God's Church.  
And besides their forwardness to lead a faction, I have observed divers other means whereby they have won the affection of the people unto a general liking of their cause; I. A great show of holiness, like the Encratites of old, who termed all other Christians that lived not in like austerity Psychicos, that is, carnal: And yet even in this they come fare short of that mortification, which was either in Pelagius of old, or is at this day in the Socinians, whom I may justly term sentinam haereticorum, the worst of haeretickes. II. Their diligence in preaching, which yet in them is, rather the labour of the lungs, then of the brain, and (I thank God) many of the conformable Clergy, are as painful as they. III. To tax the faults of men in chief place, and the present government, which the multitude (being ever prone to innovation, and dislike of the present Laws) are apt to approve, as Nazianzen observed in his time, he is thought the holiest man that can find most faults, and the greatest zealot for the truth, who is pleased with nothing, but what proceeds from his own devising. Are not these they whom S. Peter describes that should arise In populo, 
II. Pet. 2.  amongst the people, despisers of government, backbiters of them that are in dignity, speaking evil of those things they know not, who promise unto themselves liberty? That is the thing at which they aim [liberty;] for howsoever they seem to except only against our Laws, yet the thing they would have, is a freedom from all Laws, and that it may be lawful for every man to apparel God's worship in what fashion he pleaseth, and to do what seemeth good in his own eyes, as though there were no King in Israel: whereby they do wonderfully please the factious people, Et hoc ipso placere cupiunt, quod placere contemnunt, They seek to please the people by displeasing of authority. iv They give unto the people both by their doctrine and example encouragement to commit two sins, whereunto of all others they are most inclined, Usury and Sacrilege: Wherhfore S. jude describing those murmurers, & complainers whose mouths speak proud things, sayeth, 
ver. 16.  They have men's persons in admiration because of advantage, And that we may all know whom he meaneth, he addeth, 
ver. 19  These are they that separate themselves. By whose divinity, men (as I said) have these two advantages, one that they may lend their money upon usury: Another that they may safely rob God of his tithes, and devour all manner of holy things: This last was the aim of some Politicians in the kingdom of England, they set on discontented men, to cry out against the government of the Church, hoping by that means to prey upon Bishoprickes and Cathedral Churches, as they had done before upon the Abbeys. V This their snowball of popularity hath gained no small access by their lying: They traduce those who are not of their faction, as men either of scandalous life, or mainetayners of false doctrine, and such as seek to draw us back again unto Popery: They tell the people of their own victories in disputations and conferences, how they have put others to silence with the strength of their arguments, when indeed they have not spoken one wise word: They boast of the inward testimony of God's spirit assuring their consciences of the truth of their doctrine. 
Ludou. Viu. de verit. fid. christ. l. 4. pag. 178.  And this (as sayeth a learned writer) is Tutissimum mentiendi genus, The safest way of lying is for men to entitle God to their own dreams. Lastly, But the special means whereby they have advanced their faction, is by insinuating into the weaker sex in whom there is least ability of judgement. By this means the Serpent overcame mankind, he first tempted the woman, and by her seduced Adam: By this means the Philistines overcame Samson, 
judge XIV. 18.  They ploughed with his heifer and so found out his riddle. And this indeed hath been the common practice of all haeretickes: 
Act XIII. 50.  the jews stirred certain devout & honourable women to resist Paul. These new Gospelers make use of such instruments to oppose the Church, and for the most part their Proselytes are of that Sex, as if their generative virtue were so weak that they could beget none but daughters. Now to search a little into the cause of this: Besides the weakness of their judgement to discern between truth and error, and the natural inclination which is in women to pity; two things especially make them in love with that religion, one, It is natural unto the daughters of Eve to desire knowledge, and those men puff them up with an opinion of science, enabling them to prattle of matters of divinity, which they and their teachers understand much alike: Insomuch that albeit S. Paul hath forbidden women to speak in the Church, yet they speak of Church matters more than comes to their share. The other is a desire of liberty and freedom from subjection; for these teachers allow them to be at least quarter-masters with their husbands, insomuch that I have not observed that faction to praevaile but where husbands have learned to obey their wives, and where will and affection wear the breeches. There is a civil constitution in the authentics against women, Non percipientes sacrosanctam & adorabilem communionem. that would not receive the holy and adorable Communion; that they should lose their douries or jointures, which if it were in force in this kingdom, I think some of our Ladies would not be so stiff-kneed, choosing rather to go without that blessed Sacrament, then receive it kneeling.  
By these means have they assayed to batter the orders and whole fabric of our Church, which like Caesar's bridge, 
Caes●de bello Gall. lib. 4.  the more it is oppugned the stronger it stands; yet they themselves are not all agreed what form of Policy they would have, and I think if it were left to their own choice and frame, they would prove as wise as Hermogenes Apes in the fable, who would build houses, and live after the manner of men; but when they went about it, they had neither tools nor skill to effect the work: In the mean time they labour to bring all men in dislike with the present government, like Plato's Euthyphro who accused his own father, and like that ungracious fellow Lamprocleus who slandered his mother. 
Xenoph de dict. & fact. Secrat.  The Romans did nourish in the Capitol certain dogs, and geese which by their barking and gagling should give warning in the night of thiefs that entered in: But if they cried in the day time when men came in to worship, than their legs were broken, because they cried when there was no cause. Those men have given a false Alarm, crying, barking, gaggling against us, against their mother, their brethren, as though we were all thiefs, when there is no other cause, but that we desire to worship God reverently, which they cannot endure.  
It hath grieved my very soul to see my flock thus straying in the praecipices of error and schism, and I have endeavoured by all means to reduce them unto the unity of the Church, whereunto I was roused up by your Lordship's commands, and therefore I presume to offer unto your Lordship this small account of my labours. The cause which I maintain is just, the thing which I plead for, is order, and whether should I then go for Patronage, but unto him who is the admired pattern of justice, and Patron of order. Besides, If any thing could proceed from my meanness, worthy of your Lordship, it is already deserved by your favours unto myself, and by your kindness unto God's Church, which is such, that we were all most unthankful, if we did not acknowledge that your Lordship is next under his sacred Majesty, Instaurator Ecclesiae Hibernicae, and so a lively Image of him who is the true Defender of the faith upon earth. But I forbear to give your Lordship your deserved praises, lest I be thought like Psapho his bird which sung the praises of him who nourished her. Besides as Alexander would be painted by none but Apelles, graven by none but Lysippus, one an excellent Painter, the other an excellent Carver: So your Lordship deserves a worthier pen to express the glory of your actions, and I hope such a one shall be found to perpetuat your memory unto the world's end. In the mean time I shall pray God that this kingdom may be long blessed with your happy government, and that your God may remember all the kindness that you have showed unto his House: My Lord, this is the constant prayer of  
Your Lordship's most humble servant, and daily Orator HEN. DUNENSIS.   

❧ In Tractatum pro Authoritate Ecclesiae, per Reverendum in Christo Patrem HENRICUM providentiâ Divinâ Episcopum DUNENSEM.  

A Gnosco incessumque gravem, grunnitum, et ocellum  
Totum albugineum, tensas ad sidera palmas,  
Foemineam linguam & tardam: frontisque Catones.  
Quò 
a Vide collatio nem Putitani & Donatistae pag 38.  Donate ruis? Quaete Medea sepulchro  
Evocat, & pestem nostris infuderit oris?  
Bella tibi Praesul, tibi bella parantur, O vili  
Instat, & oppugnat caulas sub vulpe lupellus.  
Hic Zelus furor est: haec sancta superbia Matris  
Contemptus, quin arma capis ruit ocyus ordo.  
Haec pari tas fratrum tollet vestigia Patrum.  
At frustrà moneo; per te Sanctissime Praes●●  
Evigilas, structas in coelum destruis arces,  
Audacemque hostem, sociosque potentibus armis  
Vltrà Sauromatas, aliosque repellis in orbes.  
En 
b Argos puritanica.  navem Arcadicâ properantem merce; gravatam  
Mole suâ: miratur onus Neptunus, & undis  
Insolitum prohibet pecus, atque remisit, & unà  
Ruditus veteres, vetus in mendacia virus.  
Et quasi lusa istis divina potentia nugis,  
Majus in opprobrium, velis invexit eisdem  
Quos simulant, ipsos per anomala dogmata, 
c Haec navis genuicos etiam asinos ex secundo partu è Gailiâ nobis effudit.  Asellos.  
Dignus eras praesul quercu meliore, sed idem  
Hîc tibi cum Paulo communis ab hoste 
d I. Cor. XV. 32.  triumphus.   
RO. MAXWELL, Archidiac. Dunens.   

A TREATISE OF THE AUTHORITY OF THE CHURCH.  MATTH. XVIII. 17. But if he neglect to hear the Church; Let him be unto thee as an heathen man, and a Publican. 
THESE are the words of our blessed Lord and Saviour JESUS CHRIST, 
Sect. I.  containing a Direction unto the Church, for censuring her disobedient children, and an injunction to all you who profess CHRIST, to take notice of her censures, accounting no otherways of all those who despise her admonitions, then as of heathen men and Publicans, If he neglect to hear the Church, Let him be unto thee as an heathen man, and a Publican.  
There is one word in the Text, 
Sect. 2.  as it is expressed in the Old Translation [also] which being a Relative, sends us back to the words going before, to find out the occasion of this speech. I find that our Saviour in this Chapter, doth exhort his Disciples, and in them all Christians, to a conscionable care, of the salvation of their brethren, and that first, by giving no offence, whereby they may be scandalised, Take heed that ye despise not one of these little ones, ver. 10. and before, Woe unto that man by whom offence cometh. and secondly, by patiented bearing of such offences as come from them, and labouring to restore them that are fallen, and to bring them to repentance. ver. 15. If thy brother shall trespass against thee, etc. Where before I come to my Text, it will be expedient that I inquire of four things. 1. To whom our Saviour speaketh? to his Disciples. 2. Of whom? of a brother, If thy brother trespass. 3. Of what offences? If he trespass against thee. 4. What is the rule prescribed in this case? Go and tell him his fault between him and thee. If he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established. And if he shall neglect to hear them, tell it unto the Church.  
I. 
Sect. 3.  Christ speaks unto his Disciples, as may appear by the whole discourse from the beginning of the Chapter, but he speaks not unto them as they are Apostles, and chief Pastors in his Church, but simply as they are Disciples, that is, Christians; for all the followers of Christ were called Disciples, joh. VI 66. The not distinguishing of these two, what was given in charge to the Apostles, as they were Apostles, and chief Pastors; and what as they were Christians, hath occasioned many misprisions. I will instance only, in two particulars. Our Saviour in the celebration of the Sacrament of the Supper, saith to his Disciples, Drink ye all of this: The Papists understand this to be spoken to them, as they were Apostles, and Ministers of the Church, and so deny that the people have any right to the Cup. whereas it is evident, that in that first Supper, they did bear the person of Communicants, and so that benefit belongs to all Christians. Again Christ saith unto them, 
Matth. 20.25. Mar. 10.42. Luk. 22.24.  The Kings of the Gentiles exercise dominion over them— but it shall not be so amongst you. Our new masters, who seek to pull down the Orders of our Church, take this as spoken only unto Ministers, and from thence condemn all Superiority and jurisdiction of Bishops: whereas it is evident, that this precept doth alike concern all Christians. For 1. the occasion of that prohibition, was the ambition of the sons of Zebedee, who dreaming of a temporal kingdom that Christ should have in this world, desired to sit, one on his right hand, the other on his left; that is, to be the greatest in that kingdom: They did not desire jurisdiction over Ministers only, and place above Apostles, but also above all Christians; And they conceived hope to obtain it, not out of any privilege they had by their Apostleship, but out of a relation they had to Christ according to the flesh, being his kinsmen. Therefore this prohibition is given, not to the Apostles only, but to all Christians. II. Christ in the XXII. Chap. of S. Luke, immediately before these words, and presently after, using this word [you] and speaking to his Disciples, and none but them, speaks unto them, as representing not only Ministers, but all Christians. As vers. 19 This is my Body which is given for you, vers. 20. This Cup is the New Testament in my Blood which is shed for you, vers. 29. I appoint unto you a Kingdom. In these places (I hope) by [you] ye will understand all true Christians, else none but Ministers have interest in Christ's Blood, and right unto his Kingdom. And then, why not also in the words interjected, vers. 25. It shall not be so among you, by [you] should we understand all Christians. III. Compare that place with Matth. XXIII. 8. which place is alleged, to the same purpose as the former, against titles of honour in the Church, But be not ye called Rabbi. Our Saviour speaks to all Christians, as is evident, vers. 1. Then spoke jesus to the multitude, and to his disciples. So doth he also in the other place, which is alleged against ruling. iv It cannot be denied, but that the Apostles did (during their life) exercise jurisdiction over all other Ecclesiastical persons. So did their successors who are styled Rulers: Therefore ruling is not forbidden the Apostles. yea, our Saviour in the same place intimates, that among them, some should be greater than others, saying, Let the greatest among you, be as the least, and the chiefest as he that serveth. Finally, the opposition between Gentiles and you, doth evidently prove, that that precept is given to all Christians. The Kings of the Gentiles exercise dominion over them— but it shall not be so amongst you. If his intent had been to forbid ruling in Ministers only, he would not have opposed them to the Gentiles, but to temporal men in Christian commonwealths, or rather to the Priests under the Law, saying: Amongst the Priests of Israel some rule over other: but it shall not be so among you. But to say, it is thus with the Gentiles, it shall not be so with you Ministers, is no good opposition. And, it is thus with the Gentiles, it shall not be so with you Christians, is a full and a fit antithesis, often used in Scripture. Matth. VI 7. But when ye pray, use not vain repetitions, as the Gentiles do. Matth. VI 31. Take no thought, for after all those things seek the Gentiles. I. Thess. iv 5. Not in the lust of concupiscence, as do the Gentiles. Still Gentiles opposed to Christians, nowhere to Ministers. And therefore in that place nothing is forbidden to Ministers, but what is unlawful to all Christians. Not superiority, authority, dominion, Lordship, but the ambitious affectation of the same, and the tyrannical usage thereof. So that (my masters) If you will make use of that Text against our authority, you must turn plain Anabaptists, and condemn not only Ecclesiastical authority, but Civil also: for Christ speaks there to his Disciples, not as Apostles, but as Christians, and so he doth in my Text, If thy brother trespass against thee; for the duty here required, is not proper to Ministers, but such as concerns all Christians, to bear offences patiently, to desire the salvation of our brother, and to that end to admonish him privately, or (if need be) to defer the matter to the Church. And therefore it is to be observed, how in the next words, speaking of a power proper to the Apostles, and their successors, he changeth the number, to show the change of the person, though he be still speaking to his Disciples. For while he speaketh of those duties, which concern all Christians, he useth the singular number, if he trespass against thee; and, if he will not hear thee, even thee, whosoever thou be, that art my disciple. But when he comes to speak of the power of the Keys, which was given only to the Apostles, and their successors, he useth the plural number, Whatsoever you shall bind, even you, who are the Pastors and Rulers of my Church, in earth.  
In the next place, sect. 4 we are to see, of whom he speaks: of a brother, If thy brother trespass, one that professeth Christ; for this course which our Saviour prescribeth to admonish our brother, & if need be to convent him before the Church, is not to be taken with those who are altogether without the pale of the Church, as the Apostle showeth 1. Cor. V 9 I wrote unto you not to company with fornicators, yet not altogether with the fornicators of this world— for then must ye needs go out of the world— If any man that is called a brother be a fornicator— with such an one eate not. For what have I to do, to judge them also that are without.  
In the third place, sect. 5 we are to inquire of what sins he speaks: Certainly, he means principally and properly, private injuries, whereby thy brother hath wounded thee, either in thy body, or estate, or reputation. If he sinne against thee. And so Peter understood it, vers. 22. where he saith, Master, how often shall my brother sin against me, and I forgive him. Yet by Analogy we are to understand it of all sins, and the same course which is here prescribed, is to be observed with a brother, that sins against God only; that is, we are to admonish him; and if need be, Convent him before the Church. For Christ here exhorts us to charity; that which he will have us principally to seek, is not satisfaction for the wrong done unto us; but as it is called in the Text: the gaining of our brother, that is, his Salvation. If our Saviour had respected only the wrong done to us, he would never command us to complain; for he compelles no man to sue for satisfaction when he is wronged: albeit he permits us to use lawful means to right ourselves; Yet he would be well pleased, if we would sit down by the wrong. I am sure the Apostle who was inspired by the spirit of Christ, adviseth this as the best of all. Why do ye not rather take wrong? etc. I. Cor. VI 7. But here he commands us to convent our brother offending, before the Church, if he will not hear us, and therefore that which he would have us aim at principally, is, his salvation, which is in danger, if he be not recovered by repentance, not only when he hath wronged us, but also when he hath offended God in any sort. Again, we ought to be so zealous of God's glory, that we should account sins against God, to be against ourselves. God is so sensible of the injuries done unto us, as if done to himself: In all their troubles he was troubled, saith the Prophet Isay, LXIII. 9 And God himself, Zach. II. 8. He that toucheth you, toucheth the apple of mine eye. When Saul did persecute the members upon earth, the Head cried from Heaven: Saul, Saul, Why persecutest thou me? In like manner should we be sensible of the injuries done to God, accounting them as done to ourselves, as was David, who saith, The rebukes of them who rebuke the Lord, have fallen upon me. In a word, as an offence done to thy neighbour, is a sin against God, in regard of the breach of his Commandment: So an offence against God, is a sin against thy neighbour, in regard he is scandalised by thy bad example. Finally, in other places, the like course is prescribed in other offences, besides private injuries. Levit. XIX. 17. Thou shalt not hate thy brother— but plainly rebuke him. Tit. III. ver. 10. A man that is an heretic, after the first and second admonition, reject. So that not only private wrongs are to be brought before the Church, but other offences also, for it is not likely, that Christ would have the Church to censure offences against our neighbour, and to neglect the sins committed against the first Table. But Christ mentioneth only private injuries, because he is exhorting to Patience, and Charity. And we are most sensible of those offences, whereby we are hurt: he therefore restraineth us, where we are most forward, knowing well, that if we can be kept from the violent prosecution of those wrongs which are done to ourselves, we will be slow enough, in taking notice of other sins, committed against God, and our neighbour.  
And now, having found out both the persons, sect. 6 and the offences spoken of: In the next place, let us consider the rule prescribed, or the course that is to be taken, If thy brother shall trespass against thee. It is a Recipe, for curing an offending brother, wherein our Saviour will have us to deal like tender Physicians, who first use to try gentle remedies; and if that will not do, they minister stronger pills, that are more offensive to Nature. So should we do; for, the Cure here prescribed, is fourfold. The I. Private admonition, Tell him his fault between thee and him; that is, Correptio Amoris. II. Reproof before witnesses, If he will not hear thee, take with thee, one, or two more, that is, Correptio pudoris. III. Public accusation, If he will not hear them, tell it unto the Church; that is, Correptio timoris. FOUR Separation, If he neglect to hear the Church, let him be unto thee as an heathen. & that is, Correptio tremoris. The first is mild, the second sharp, the third bitter, the fourth desperate. The first, is but a preparative, the second a potion, the third a Corrosive, the fourth abscision, or cutting off. Now we must not think, that all these degrees can be observed at all occasions, and as oft as our brother offendeth. Sometimes the offence is so light, that it is better to pass it by, then to take notice of it. Sometimes, though the sin be great, yet it is committed so privately, that it is to no purpose for thee to tell it unto the Church; for if he deny it, thou canst not prove it. Sometimes the offence is so notorious, and scandalous, that the Church takes notice of it, no private admonition going before, 
●● Tim. V 20.  no accusation being made. Concerning such sins, the Apostle prescribeth a rule to Timothy, Them that sin, Rebuke openly. And so Paul reproved Peter publicly, 
Gal. II.  without any private admonition, because his offence gave scandal unto many. Sometimes it falleth out, that he who offendeth, is of so desperate a froward disposition, that to admonish him of his fault, is but to cast pearls before swine; In this case Solomon his rule is, 
Prov. IX. 8.  Rebuke not a scorner. Sometimes it may be, thou canst not use private admonition, for want of opportunity of time, and place, or by reason of the quality of the person offending: Or it may be, that there is danger in delay, and some great hurt like to happen, if the matter be not presently declared unto the Church. Many such cases may happen, wherein, all these proceed cannot be observed; but the matter comes before the Church, persaltum. We must therefore remember, that this being an affirmative precept, doth not oblige at all times; but only then when the observation of it is convenient, for the end for which it was appointed, which is, the amendment of our brother.  
And now, sect. 7 having made an Introduction into my Text, I come to the words, But if he neglect to hear the Church, etc. Which being a conditional proposition, hath two parts, a Supposition, and an Inference. There is a fault supposed, If he neglect to hear the Church; And a censure inferred, Let him be unto thee as an heathen man, and a Publican. He supposeth the fault only, he saith not, There are, who will not hear the Church, but he puts the case only, Si non audierit; yet we know by woeful experience, there be such: Christ's [If] proves to be no [If:] There are many here who account it the point of highest perfection, to disobey the Church, and despise her wholesome Laws: 
Vers. 11.  And so (as S. jude saith) perish in the gainsaying of Core. 
Num. 16.  Now Core's sin, was disobedience to the Church. he would have a parity amongst the Levites, and would not be subject to Aaron, appointed his Superior by GOD: And albeit he with his Complices went down quick unto hell, yet he hath left his seed amongst us: Many who will not be subject unto Aaron, who will not hear the Church. Now, that we may know what sin this is, not to hear, or obey the Church, I will show you first, what is meant by the Church: Secondly, wherein the Church must be heard.  
By the Church here, sect. 8 we must not understand the whole multitude of Believers in one place; for this Church hath power to bind and lose, given them in the next words; And the power of the Keys was not given to the multitude, but to the Pastors and Rulers in the Church. Amongst the jews, who were God's Church, under the Old Testament, sentence was never given by the Common people, but by certain judges appointed. What do I speak of the jews, whose government was always Monarchical, or Aristocratical? Even amongst the Grecians, where the government was democratical; as in Athens, judgement was never given by the people, but by certain judges chosen by the people. How much less in the Church, whose government no man in his right wits, will say, is democratical; shall this power to judge, be given to the people? It is not likely, that GOD who is not the Author of confusion, but of order, would give this power to the people, who by reason of their ignorance, multitude, and variety of affections, would never agree upon a sentence, neither were it possible for any Controversy to be composed, if the voices of all the people must be expected; for, there would be nothing but faction, distraction, confusion, division, and endless delays.  
II. sect. 9 Nor by the Church here are we to understand the Synedrium of the jews, which was their Council of LXX. Elders (as some men of great name have conceived) for our Saviour never honours that Court with the name of the Church, 
Luc XXII. 66.  but it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel, he did not commit the power of the Keys unto them: but having instituted a government in his Church, he gave them a bill of divorcement. Neither is it likely that Christ would send his disciples to complain to those who were professed enemies to him & his; 
I. Cor. VI  contrary unto S. Paul his rule, who will have us to be judged by Saints, not by Infidels.  
III. sect. 10 Nor by the Church here are we to understand the Christian magistrate; It is the conceit of Erastus, but one so wild as needs no Confutation: for we know that the Church, and the Civil Magistrate have divers Consistories, God having established two distinct powers upon earth; the one of the Keys committed to the Church, to work upon the conscience, by binding or losing the soul, that is, retaining or remitting of sins: the other of the sword, committed to the Prince, to work upon the outward man, laying hold on the body and goods. And neither of these is to intrude upon the execution of the others office. When St Peter who had the Keys committed unto him, ventured to draw the sword; he was commanded to put it up, 
Matth. 26.52.  as a weapon that belonged not to him. So when Vzziah would execute the Priest's office, he received the like check, It pertaineth not unto thee Vzziah to burn incense unto the Lord, 
●. Chron. 26.28.  but to the Priests, thesonnes' of Aaron that are consecrated. The magistrate therefore, is not to take upon him to wield the Keys, which are here committed to the Church. If thou complain to him of an Injury done by thy brother, he will punish him; And that is not it, that Christ aims at: he will not have his disciples, so careful of the repairing of their wrong, as of the amendment of their brother: In a word, he gives not precepts Economical or political, but prescribes a Law unto the Conscience, which is, that if thy brother amend not after private admonition, to Convent him, before the Church.  
FOUR 
Sect. 11.  Neither by the Church are we to understand S. Peter and his supposed successor, of whom the jesuits say, Papa est Virtualiter tota Ecclesia. for our Saviour spoke unto Peter, and Peter answers him vers. 21. How oft shall my brother sin against me. Now if Peter be offended, he is to go to the Church, that cannot be himself. Besides, Peter may be the man, who gives the offence; if he did not, I am sure the Pope doth: And shall we complain of himself, to himself? We are like to have an ill hearing.  
Finally, 
Sect. 12.  nor by the Church are we to understand a General Council. That can not be called, so oft as one offendeth, & is to be corrected. And therefore it is foolishly done of the Papists, to allege this text for the infallibility of the Church: 
Lib 3. de ver. Dei cap. 5. observandum hic quidem Dominum loqui de injurijs, quas unus ab aliquo patitur. Lib. 4. de Rom. pont. Conveniunt omnes Catholic● posse Pentificem, etiam ut Pontificem, & cum suo coetu consiliariorum, vel cum generali Concilio errare in Controver●ijs facti.  for they themselves do not ascribe infallibility, to any particular Church, but only to a General Council confirmed by the Pope, of which this Text can not be understood. Besides, that which is here referred to the Church, is a matter of fact, not of faith. So Bellarmine doth acknowledge that Christ speaks of personal injuries. And that in deciding of such Controversies in matters of fact, which depend upon information and testimonies of witnesses; The Pope may err even with a General Council at his elbow, he saith, is confessed by all Romanists. And then how this Text used by all their writers to prove the infallibility of their Church, can serve their purpose, no reasonable man can see.  
By the Church than we must understand the Governors of the particular Churches wherein we live, except the person to be corrected, 
Sect. 13.  be in that place, that he cannot be judged, but by a higher Court, in which case the Church we are to go unto, is a provincial or Nationall synod. So St Chrysostome, and with him the general consent of all doctors, expounds it of the prelate's and chief Pastors of the Church, who have jurisdiction to bind and lose such offenders in the words following. So a learned Schooleman, 
Parisiensis de sae. ord. 10.  Potestas judiciaria est ipsius Ecclesiae, Cujus minister ad hancrem Episcopus est constitutus. As they who govern in the Commonwealth, are called the Commonwealth, so they who rule in the Church be called the Church, because they hold the chief place in it: As the body is said to see, when it is only the eye that seethe, So the Church is said to hear that, which they only heard, who are (as it were) the eyes of the Church: All the company of believers, are called Saints: And yet the Apostle giveth this title unto some, who were in authority, above the rest, for composing of controversies. I. Cor. VI So albeit the whole multitude of believers be called the Church; Yet in a special manner this title is given to them who are chief in the Church for authority & power. St john wrote his Epistles to the Angels of the Churches, that is, the Bishops; And yet he concludeth, Let him that hath an care hear, what the Spirit saith unto the Churches: So that the rulers are called the Church, not only by our Saviour, but also by St john, because they did represent the Church whereof they had charge. And in the Old Testament, the Hebrew word Eda which signifieth the Church, is sometimes used to express not the promiscuous multitude, but the assembly of judges, the Council of the Rulers, Psal. LXXXII. 1. God standeth in the congregation of gods. So that this acception of the Church, is not without precedent, as some have alleged.  
And now having found the Church, 
Sect. 14.  let us see, wherein, the Church is to be heard. The necessity laid upon us, to hear the Church, presupposeth a power in the Church to direct, yea, and to command, though not in her own name, yet in the Name of GOD, who committed this power unto her. That the Church hath a power, I think, no man will deny; All the Controversy, is touching the extent of this power; which I will reduce unto certain heads, neither with the Papist, deifying her power, nor with the lawless Libertine, vilifying her authority. Be pleased therefore to understand the Church's power, for Instruction, for Ordination, for Determination, for Direction, and for Correction. First, it belongs to the Church, to keep and propound the sacred Oracles, and to apply them by preaching and administration of the Sacraments. II. To ordain Ministers, appoint them their Stations, and direct them the manner how they are to discharge their duty. III. To decide Controversies in Religion. FOUR To enact Laws, not only to contain men in obedience to the Law of God; but also for Circumstances and Ceremonies in the outward administration of God's worship. V To censure offenders. Of the first three, but briefly.  
First, 
Sect. 15.  the Church is to keep the holy Scripture as a depositum, that which hath been committed unto her, wherein she is as a faithful Register or Notary, that keeps the Original Records from corruption. 
Deut XXXI. 24.  When Moses had finished the Book of the Law, he gave it to the Levites to be kept in the side of the Ark: from them, must the King receive his Copy, Deut. XV II. 18. The Apostle saith, Unto them were committed the Oracles of God: Therefore Epiphanius proves, 
Epiph. de men●. & pond.  the Books of Wisdom and Ecclesiasticus, not to be Canonical, because they were not kept in the Ark: And S. Augustin calls the jews, our Librarie-keepers, who are so zealous of the Old Testament, that they will rather lose their life, than one line of it: So careful also hath the Christian Church been of both Testaments, that many Martyrs have chosen to give their Bodies, rather than their Bibles to be burnt. Neither doth it only belong to the Church to keep the holy Books, but also to discern between true Scripture and false: And so she is the Defender of the Scripture, to which purpose the Spirit of Christ is given unto her, whereby she knoweth the voice of the Bridegroom. Here the Church of Rome hath abused her power, and betrayed her trust, inserting into the Canon, divers Apocryphal books, which were not written by divine inspiration, nor received by the Church in S. jeromes' days. And as she is the keeper and maintainer of the holy Records; So she is, as a Herald & Common-cryer, to publish, notify, propound, and commend these Records, as the Word of God, unto all men. For this cause, is the Church called, the Pillar of Truth, because she beareth up the Truth by her public ministry, and showeth us the holy Books: So that the Testimony of the Church, is an excellent means to know the Scripture to be from God, even the first motive and occasion of our faith; The Key which openeth the door of entrance, into the knowledge of the Scriptures; The Watchman that holds out the light in open view, and presents the shining beams thereof to all that have eyes to discern it; The guide that directs and assists us, to find out those Arguments in Scripture, whereby the Divinity of it, is proved: And so like the morning star, introduces that clear light, which shineth in the word itself. But the testimony of the Church, is not the only, nor the chief cause of our knowledge, nor the formal object of our faith. As the Samaritans at first believed, for the saying of the woman, joh. IU. 39 but afterward because of his own word, saying, Now we believe, not because of thy saying; for we have heard him ourselves: And as Nathaneel was induced to come to Christ, by the Testimony of Philip; but was persuaded to believe, that he was the Messiah, by what he heard from himself, as may appear by his confession, Rabbi, 
joh. I. 45. 4●.  thou art the son of God: so men are first induced to believe, that this Book is the holy Scripture, by the Testimony of the Church; but after they receive greater assurance, when their eyes are opened, to see that light which shineth in the Scripture. To use a more familiar similitude: If a man bring you a letter from your father, and tell you, he received it out of his own hand, you believe him, but are better assured when you consider the seal, subscription, form of Characters, and matter contained in the Letters: So are we persuaded of the divinity of the Scripture. The Scripture is an epistle sent unto us from God our father, The Church is the messenger, and tells us that she received it from him: We give credit unto her Report; but when we peruse it, and consider the divinity of the matter, the sublimity of the style, the efficacy of the speech, we are fully persuaded that the same is from God indeed. In a word, the Church commends the Scripture to be God's word not by her own authority, but by the verity of the thing itself, and arguments drawn out of Scripture, which proveth itself to be divine, even as the Sun manifests itself to be the Sun, a learned man proveth himself to be learned, and as Wisdom is justified of her children; for which cause, the Scripture is called a fire, a hammer, a word that is, lively, mighty in operation, a light shining in a dark place; All which showeth, that it hath a certain inbred power, to prove & manifest itself, without any outward testimony. And therefore the Authority of the Scripture in respect of us, doth not depend upon the voice of the Church: And yet, is the Church bound to give testimony to the Scripture, & we are bound to hear her Testimony.  
Further as the Church is to propound, 
Sect. 16.  so to expound the Scripture, & apply them by preaching and administration of the Sacraments. We are all of us so blind in heavenly mysteries that we may say with the Eunuch of Ethiopia, 
Act. V●ll. ●●4  How can I understand, except I had a guide? God hath appointed us guides, to expound unto us the Scripture, and to apply the same for doctrine, for confutation, for Correction, for Instruction. These be the uses of Scripture II. Tim. III. 16. and it is The man of God, that is the minister and Pastor, who is to expound the Scripture and apply it unto these ends. In the II. of Haggai vers. 12. the Lord saith, Ask now the Priests concerning the Law. And Malach. II. 7. The Priest's lips should preserve knowledge, and they should seek the Law at his mouth. To them it belongs to teach, preach, labour in the word, divide the word, exhort, confute, rebuke, as the Apostle directs his two Sons, Timothy Bishop of Ephesus, and Titus Bishop of Creta. When Christ was to remove his bodily presence, he established his ministry upon earth, when he ascended up on high, he gave gifts unto men, He gave some to be Apostles; and some Prophets, and some Evangelists: and some, Pastors and teachers. Eph. FOUR 11. He sent forth his disciples with the like commission, as he received from his father, saying, As my father s●●t me, even so I send you. And again; Go teach all Nations baptising them &c. Matth. XXVIII. 19.20. That this is the office of the Pastors, is manifest and acknowledged by all, but they must remember that they expound Scripture by Scripture, and according to the meaning of the Lawgiver, comparing spiritual things with spiritual things, and adding nothing of their own. Herein the Church of Rome hath abused her power, assigning unto Scripture what sense she pleaseth, even that which will make most for her own turn. This is ingenuously confessed by Cusanus, 
Apud Illy●▪ Clau. Script. p. ●. Tract. 7.  that the Church may expound the Scripture one way at one time, another way at an other time, still fitting the sense of the Scripture to the practice of the Church; As they have done touching these words in the institution of the Sacrament. Drink ye all of this, which by the ancient Church (saith he) were so understood that even the people were to receive the cup; By the modern Church in another sense. But howsoever they have betrayed their trust, let us not despise the judgement of the Catholic Church in expounding the Scripture. For, as the Scripture is the perfect rule of faith: so the judgement of the Church, is a special means to direct us in applying this rule. Every man doth challenge some trust in the Art he professeth: And is there any that hath studied the Scripture so well as the Bishops, Pastors, & Doctors of the Church in all ages? Besides, they have a calling to expound the Scripture, & are therefore called Guides, Rulers, Lights, Spiritual Fathers, Teachers, Ambassadors of Christ, and disposers of the secrets of God. Finally, they have not only a calling, but a promise of the assistance of the spirit; 
Matth. XXVIII 20.  Lo, I am with you unto the end of the world. By virtue of which promise it is certain, that all the Pastors of the Catholic Church in all ages, did never err dangerously; and therefore their judgement to be preferred, before the opinion of any private man; for God hath commanded us, to hear, and obey them.  
II. 
Sect. 17.  The Church is to judge of the abilities of men, and who are fit for the Ministry, to confer Orders, appoint them their Stations, and direct them in the exercise of their Function. This power was committed unto Timothy and Titus, and must continue in the Church until the end of the world. For as now we are not to expect new revelations, so neither extraordinary missions; And therefore, he that will take upon him the Office of a Minister, not being called by the Church, 
joh. X.  is an Intruder, & a Thief that cometh not in by the door, but climbeth up another way. What will you say then to some Dominees here amongst you, who having no Ordination to our calling, have taken upon them to preach, and preach, I know not what, even the foolish visions of their own heart. As they run when none hath sent them, 
11 Sam. XVIII 23.29.  and run very swiftly, because like Ahimaaz they run by the way of the plain; So like Ahimaaz when they are come, they have no tidings to tell, but doleful news. They think by their puff of preaching to blow down the goodly Orders of our Church, as the walls of jericho were beaten down with sheep's horns. Good God is not this the sin of Vzziah, who intruded himself into the Office of the Priesthood! And was there ever the like heard amongst Christians, except the Anabaptists, whom some amongst you have matched in all manner of disorder and confusion?  
III. sect. 18 It belongs unto the Church to decide controversies in religion, The Apostle saith: Oportet haereses esse; There must be heresies, So there must be a means to discover, reprove, condemn those heresies, and pronounce out of the word of God for truth against heresy. 
Deut. XVII. 8.9.10.  Under the Law the Priests assembled together, had authority to give sentence in matters of Controversy. The same authority, did our Saviour give unto the governors of his Church, when he gave them the power of the Keys, and commanded others to hear them, for that their sentence is the sentence of God: Titus is commanded to reject an heretic, and so he had power to judge him. Do we therefore make the Church an absolute Infallible judge of faith? No, Only God is the supreme judge, of absolute Authority, because he is the Lawgiver, And in all Commonwealths the supreme power of judgement belongs to the Lawgiver; Inferior magistrates are but Interpreters of the Law. Therefore in Scripture, these two are joined together. Esay XXXIII. 22. The Lord is our judge the Lord is our Lawgiver, And james IU 10. There is one Lawgiver able to save, and destroy. His throne is established in heaven; but in earth we may hear his voice in the holy Scripture, revealing his will to the sons of men, whereby, he speaketh to us; for God now speaketh to us, and teacheth his Church, not by any extraordinary voice from heaven, not by anabaptistical Enthusiasms; but by the mouth of his holy Prophets and Apostles, whose sentence is contained in the holy Scripture, 
Lib. V.  that we may say with Optatus Milevitanus, De coelo quaerendus judex: Sed ut quid pulsamus ad coelum, cùm habeamus hic in evangelio testamentum. The judge is in heaven: But we need not go so fare to know his sentence, when we have his will expressed in the Gospel. So Moses Deut. XXX. 
v. 11.12.13.14.  This commandment which I command thee this day, is not hidden from thee, neither is it fare off. It is not in heaven— neither is it beyond the sea— But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. This word being lively, and accompanied with the power of the Spirit, doth illuminate the minds of men with the knowledge of the truth, reprove, convince and condemn error, and therefore is said to accuse, judge, condemn, 
joh. v. 45. VII 5. XII. 4.8.  by our Saviour himself. And so though properly the Scripture be not the judge, but rule of faith, yet we call it the judge by a Metonymy, because God who is the judge speaketh in it, and by it. 
Poli●. lib. III. c. 16.  So the Philosopher saith, The Law is the Universal judge, & that magistrates are but Ministers and Interpreters of the Law, to apply it to particular causes and persons. That which the Magistrates do in Civil matters, the chief Pastors of the Church, are to do in matter of Religion. If a controversy arise, they are to hear the reasons on both sides, compare them, try by the Touchstone of the word, weigh them in the balance of the Sanctuary; And so, that which the word hath defined in general; they are according to the rule of this word, to apply unto the particular cause and controversy, pronouncing for truth against error. Yet so as they swarve not from the Rule, whereunto God hath tied them, Esay. VIII. 20. To the Law, to the Testimony, if they speak not according to this word, there is no light in them. So that the Church doth judge and determine controversies, not as an absolute infallible judge, but as a public Minister and Interpreter, by a subordinate power, which yet is more to be esteemed, than the judgement of any, yea of a thousand private men. She is not the judge, but interpreter of Scripture. She doth not judge of the verity of God's Law, but of the truth of private men's judgements. And that especially, (if the matter in controversy be of weight) when the Bishops are assembled in Council. When there was a Controversy touching Circumcision, the Apostles and Elders assembled at jerusalem for composing the matter Act. XV. The godly Bishops in the primitive Church, following their example, did at all occasions assemble in Counsels, for determining Controversies, condemning of heretics, and clearing the Truth by their joint suffrages; even in time of persecution under Pagan Emperors, they did celebrate divers Provincial Synods, as at Antioch, at Caesarea, at Carthage. And in that famous general Council of Nice, wherein Arrius was condemned, the Fathers saw such a necessity of this Synodical judgement for preserving the peace of the Church, that they ordained, that in every Province, once every year, the Bishops should assemble in Council. The same afterwards was enjoined by the Emperor justinian. And so it was observed in the Church, and by the sentence of Counsels general or particular, all heresies arising were condemned. Those Assemblies being lawfully called, and proceeding orderly, are great and awful representations of the Church Catholic, the highest external Tribunal which the Church hath on Earth, their authority is immediately derived and delegated from Christ; their decrees bind all persons within their jurisdiction, to external obedience; And it is not lawful for any private man to oppose his judgement to the public. He may offer his contrary opinion to be considered of, so he do it with evidence of Scripture, and reason, and very modestly: But if he do factiously advance his own conceit, and despise the Church, so fare as to cast off her communion (as many of you have done) he may be justly branded and condemned for a Schismatic.  
In the iv sect. 19, place we are to consider the Church's power for making of Laws, to direct us in the order, that is to be observed in the outward administration of God's worship. This is the thing which I must principally endeavour to prove: for, if the Church may make Laws of things Indifferent, and appoint matters of Order, Decency, and Polity; then are you bound, even for Conscience sake, to submit yourselves unto the Orders of our Church, which you now so violently oppose, I will therefore join issue with you in this point; and prove (as I hope) by arguments unanswerable, that the Church hath such a power.  
I. sect. 20 All things lawfully incident to the outward worship of God, are not expressed in the Scripture, as saith Tertullian, 
Harum & aliarum ejusm●di disciplinarum, si legem expostules Scriptu rarum nullam invenies. De Corona ●●il.  If you look for a Law in Scripture, for these and such other like matters of discipline, you will find none. And therefore certainly, they are left to be ordered at the discretion of the Church. Do we therefore derogate from the perfection and sufficiency of Scripture? God forbidden! You shall understand, there is great difference between matters of Faith, and matters of Order. The Apostle hath distinguished them, Col. II. 5. Beholding your Order and the steadfastness of your Faith. 
T.C. first Reply, p. 26.  Your great master Cartwright, compares matters of Faith, unto garments, which cover the Church's nakedness; matters of Order, unto chains, bracelets, rings, and other jewels to adorn her, and set her out, which no man will say, are of that necessity, as the former. Now, matters of Faith, and whatsoever is essential in the worship of God, are plentifully set down in Scripture; but beside, there are other matters of Order, concerning the circumstances of Time, Place, and Person, & the outward form of God's worship, all which, are not expressed in the Scripture; for albeit these things be not altogether omitted in Scripture, yet are they not taught so fully as the former: Matters of Faith are so perfectly taught in holy Writ, that nothing ever can need to be added, nothing ever cease to be necessary. But as for matters of Order and Polity, both much of that which the Scripture teacheth, is not always needful, and much the Church of God shall always need, which the Scripture teacheth not. And this doth nothing derogate from the perfection of Scripture. For we count those things perfect, which want nothing requisite to the end for which they were ordained, Now; the end for which God delivered the Scripture, was to be the Canon of our Faith, and guide unto salvation; within the compass whereof, those matters of Order, Ceremony, and Circumstance do not come; for they respect not Credenda, but Agenda, or rather modum agendi; Not points of doctrine, but matters of practice, or rather the manner of performing of outward duties. And as it is no disgrace for Nature, to have left it to the wit of Man, to devise his own attire; no more is it any disgrace for Scripture, to have left a number of such things free to be ordered at the discretion of the Church: But indeed, it is a great commendation to the Scripture, to have omitted those things which neither needed, nor could be particularly expressed. They needed not, because they are so obvious: And they could not, both because they are so numerous, and because so changeable.  
I. They needed not; sect. 21 because they are so obvious; for what need is there, of any high consultation about such things, as are easy and manifest to all men, by common sense? As a great counsellor of state, whose wisdom in weighty affairs is admired, would take it in scorn to have his Council solemnly asked about a toy, which a poor ploughman could resolve: So the meanness of these things is such, that to search the Scripture for ordering of them, were to derogate from the reverend authority and dignity of the Scripture. The Apostle speaking of a matter of this kind, touching being bare or covered in Church assemblies, using long hair, or being shorn; he brings an Argument from Nature, Doth not even Nature itself teach you. 
II. Cor. XI. 14.  As nature, (that is, Custom, which is an other nature) had taught the Corinthians, that it is not comely for a man to have long hair: So nature itself doth teach us, that when a man cometh to present himself, before the Lord by prayer, he should do it, with all humility of mind, and humiliation of body, as the Psalmist saith, 
Ps. XCV. 6.  Worship and fall down & kneel before the Lord our maker. So likewise, when we make confession of our saith, or lift up our voices to praise God; that we should use a gesture suitable, to express our resolution. And divers things of this kind hath the Church appointed ex ductamine rationis; for albeit the substance of the service of God being above the pitch of natural reason, may not be invented by men, as it is amongst the heathens, but must be received from God himself; yet in matters of lesser moment, especially concerning outward behaviour in performance of Church-actions, 
De Resur. carnis. Luminis naturalis ducatum repellere, non modó stultum est, sed & impium. Lib. IU. de Trin, c. VI  we may be directed by natural reason, as saith Tertullian, We may even in matters of God, be made wiser, by reasons drawn from the public persuasions which are grafted in men's minds. And St Austin, It is not only foolish but impious, to refuse the guydance of natural light. And if nature direct us in any thing: then certainly in this, what gestures are fittest for God's worship; for gestures are natural, in so much that one of your own Authors, speaking of gestures, 
Treatise of Divine worship, p. 30.  says that Nature stands sn stead of a direction, and that they are not to be esteemed humane inventions, but God's Ordìnance, because they be natural circumstances of Worship. II. They could not well be expressed, in the Scripture, and that first because they are so numerous. 
joh. XXI. 25.  All things that jesus did are not recorded, because our Bible should not grow too big for us, and was it fit then the Scripture should record all things that are or may be lawfully incident to the particular service of God? So it should have swollen in quantity, above the Pope's decretals, whereas the Canon of our faith should be brief, that all may peruse it. III. Because they are so changeable and divers, according to the divers conditions of the Church, they could not be commanded by an unchangeable Law, but were to be taken up by occasion. Therefore the Apostle having instructed the Corinthians in matters of faith and godliness, puts off these other matters till his own coming, that he might see what was most expedient, 
1. Cor. 1● 34,  Other things will I set in order when I come. In which words he promiseth to appoint things belonging to outward Order and Polity, 
Aug 1. epist. ad januar. chrysost. in Loc. Muscul. in Loc. Calvin in Loc Baeda, Aretius, Beza, Whitaker de perfect. Script. Quaest. VI c. 6. & 10. Moulin Buckler of faith. p. 46.47.  or as St Austin calls it ordinem agendi, (as I proved unto you at large at our last meeting, both from the notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from consent of all writers.) Now we know that he never came unto the Corinthians after that: who then, think you, did order those other things, but the governors of the Church? And yet the Church of Corinth being a particular Church, and so to be governed by one Law, one would think that the Apostle might have prescribed unto them a complete form, for outward Order and Polity: But he foresaw in his wisdom, that the Church would not always be in the same condition; and that those Orders, that were agreeable for her Infancy, would not suit so well with her afterward, when she was grown unto ripe years. Therefore he puts off these other things till his coming; which being prevented, the Governors of the Church had power to determine of these things.  
Now, sect. 22 if the same Orders will not serve one Church at all times, 
* Tert. de cor. mil. Basil, de S. sanct. cap. 27. Con. Toll. IU c. 5.  how was it possible for the Scripture to express all matters of Order belonging to the Catholic Church? We know, that which is fit for the Church in one Nation, is not so fit for another; And that which is fit at one time, is not so fit at another. The Church is sometimes in prosperity, sometimes in adversity; sometimes hath to do with Pagans, sometimes with Heretics, and those divers, by reason whereof, the Church hath been occasioned to change her Rites, as namely, dipping in Baptism, which she hath changed from thrice, to once: and again, from once, to thrice: So hath she changed many other Ceremonies, laying some down, and taking others up. And how could she otherwise do? for who can imagine, that one and the same fashion can accord unto the Church in her Infancy, and fuller growth; persecuted, and in Peace; flying into the wilderness, and resting, as the Dove in the Ark; at one time dwelling in Jerusalem, a City built at unity, within itself: at another, diffused over the whole world? You may as well shape a coat for the Moon, to fit her both in her waxing, and in her waning; in the full, and in the want, as to set down one manner of Discipline, for all Churches, at all times. The internal beauty of the Church, is always the same; 
Ps. XLV. 13.  but her outward garment is of divers colours. And requisite it is, it should be so; for, if in these things there were no alteration, Ceremonies would be taken to be matters of substance: As Calvin hath well observed, saying: As concerning rites in particular, let the sentence of Augustin take place, which leaveth it free unto all Churches (understand Nationall, 
Respons. ad medias.  not Parochial Churches) to receive their own Customs, yea sometimes it profiteth, and is expedient, that there be difference, lest men should think, that Religion is tied to outward Ceremonies. Tertullian's rule therefore is infallible. 
Lib. de Virgin. veland●  Regula sidei immobilis, irreformabilis, caetera disciplinae & conversationis admittunt novitatem correctionis. Thus it is clear, that these things are not expressed in Scripture, but are to be ordered by the Church.  
My II. sect. 23 Argument is taken from the consent of all learned Orthodox Divines, ancient & modern, who do acknowledge, that the Church hath authority to make Laws for matters of Order, and outward Polity, and to appoint Rites and Ceremonies, to be observed in the worship of God, & that all men who are within the Communion of that Church, are bound to give obedience unto these Laws. Neither was there ever any learned Divine of the Reformed Churches, who did deny Ceremonial Traditions, or indeed any Traditions, but such as do cross either the verity, or the perfection of the sacred Scripture. Here it were easy for me to hold you till night, only in delivering the suffrages of Divines, for confirmation of this point; but I will content myself with a few. The reformed Church of France, in her Confession published in the year 1562. saith: We confess, 

Fatemur tum omnes, tum etiam singulas Ecclesias, hoc jus habere, ut Leges & Statuta sibi condant ad Politiam communem inter suos constituendam— Ejusmodi porto statutis obedientiam deferendam esse— Qui hoc detrectant cerebrosi & pervicaces apud nos habentur.  
Apud Calvin. in opusc.   that all and every Church hath this power to make Laws for establishing Common Polity amongst her own members.— And that obedience is to be given to these Laws.— and those who refuse to obey, are accounted with us obstinate and brainsick. And so they are indeed. M. Calvin, whose judgement you profess to honour and follow, hath most judiciously determined this Question of the power of the Church, in appointing of Ceremonies and outward Orders to be observed in the worship of God; whose judgement I will deliver in these propositions following. I. 
a 
In externâ disciplinâ & ceremonijs, nonvoluit sigillatim praescribere quid sequi debeamus, quod istud pendere à temporum conditione praevideret; neque judicavitunam saeculis omnibus formam convenire.  
Lib. iv Instit c. X. §. 30.   In external Discipline and Ceremonies, Christ would not particularly prescribe what we should follow, because he foresaw, that would depend upon the conditions of the times, and he thought that one form, would not be agreeable unto all ages. II. 
b Si enim velut in medio positae singulorum arbitrio relictae fucrint, quoniam nunquam futurum est; ut omnibus idem placeat; brevi futura est rerum omnium confusio. Ibid. § 23.  That yet these rites must not be left free for every man to use what fashion he pleaseth, but must be established by Law; otherwise for as much as the same orders will never please all men, there will follow great confusion in the Church. III. 
c 
Prout Ecclesiae utilitas requirit, tam usitatas mutare, & abrogare, quam novas instituere conveniet.  
Ibid. §. 30.   That it is lawful for the Church, when she finds it convenient, to change and abrogate old Ceremonies, and to institute new in their room. iv 
d 
Christiani populi officium est; quae secundum hunc canonem fuerint instituta, liberâ quidem conscientiâ nullâque superstitione, piâ tamen & facili ad obsequium propensione servare, non contemptim habere, non supinâ negli, entiâ praeterire: tantum abest, ut per fastum & contumaciam violare apertè debeat— Quód siquis obstrepat, & plus sapere hic velit quàm oportet, videat ipse quâ morositatem suam ratione Domino approbet. Nobis tamen illud Pauli satisfacere debet; nos contendi morem non habere neque Ecclesias Dei.  
§. 31.   That it is the duty of every Christian, not to contemn, or neglect such constitutions, but to keep them without superstition, with a free conscience, and with a pious and facile propension to obedience: And if any will oppose them, and be more wise than is needful; let him look to it, which way he will approve his morosity unto God; for that of S. Paul should satisfy us, that we have no custom to contend (namely about such matters) nor the Churches of God. V 
e Neque tamen permisit Dominus vagam effraenamque licentiam, sed cancellos, ut ita loquar circumdidit. And a●gaine, Confugere hic oportet ad generales quas dedit regulas. See. §. 10.  That God hath not given his Church unlimited power to establish what Ceremonies she lists, but hath bounded her within certain rules; So that here we must have recourse unto the general rules laid down in the Scripture. Now, the general rules be especially these: Let all things be done decently, and in Order. I. Cor. XIV. 40. Do all things to the glory of God. I. Cor. X. 31. Let all things be done to edifying. I. Cor. XIV. 26. follow those things which concern Peace. Rom. XIV. 19 Of which kind, many more might be gathered out of Scripture, which are the very Rules and Canons of the Law of Nature, written in all men's hearts, which we are bound to observe, though the Apostle had not mentioned them: for they were not delivered in the Law of Moses, and yet the jews observed them unwritten, as being edicts of Nature, and thereby framed such Church-Orders, as in their Law was not prescribed. So the Christian Church in all ages, having respect unto those general rules, hath established Laws, for the outward form and administration of God's worship, 
See harmony of the confess. Sect. 17. Zarich. in 4. ptaecept. Martyr epist. ad Hooperum, and a Cloud of witnesses alleged by Archdishop Whitg. ft, in the defence of his Answer, and O● Forbesse in his. Irenicum.  as I will show in the next place. I will not trouble you any more with quotations; but refer you to the confessions of all the reformed Churches, and to the Books of all learned Protestants, who have written of Traditions, Rites, and Ecclesiastical constitutions!  
Thirdly, this hath been the practice of all Churches, to make Laws of things indifferent, and to appoint certain Rites in the administration of God's worship. The Apostles did it: They appointed some which we read of, and yet hold not ourselves bound to observe, as abstinence from blood and strangled, the kiss of Charity, sect. 24 and Widows to be employed in the service of the Church: And many more, which are not recorded, as is confessed by the learned Whitaker. 
Deperfect. Script. q. VI c. 6.  The Apostles (saith he) did in every Church, institute and ordain some Rites and Customs, serving for the seemliness of Churchregiment, which they have not committed to writing. The Primitive Church did both institute new Rites, and abrogate some, used by the Apostles, as (I think) you will confess. Yea, even the Church of the jews did institute many things, without any special warrant: Four set Fasts, whereof you may read in the Prophecy of Zacharie: 
Zach. VIII.  and by the authority of judas Maccabaeus, the Feast of Dedication, which our Saviour sanctified with his blessed presence. The Music of the Temple that David brought in, we read it approved; we never read it commanded: The appointment of the hours for day lie sacrifice, the building of Synagogues throughout the Land, 
See T. C. Reply, p, 35.  the erecting of Pulpits and Chairs to teach in, the order of Burial; The Rites of Marriage are not prescribed in the Law, but taken up by themselves: So I may say, for the form of administration of the Sacraments; it was not prescribed who should be the Minister of Circumcision, in what place it should be ministered, with what kind of knife, after what manner, the Child should be presented; what gesture should be used, either by the Minister, or the people, what words should be used. As for the Passeover, though the form of it be more particularly prescribed; yet it is certain, that the Church after, changed some things, and added many things to the first institution. The gesture used in the first Passeover, may appear by many circumstances in the Text, to have been standing, and yet ((I think) you will confess, that they changed it afterwards into sitting or lying. And they added many things which were not commanded, as washing of their feet, after they had eaten the Lamb; and after that, a second course of Salads (in which the sop given to judas, was dipped): The dividing of the Bread into two parts; the reserving of the one part for a while, under a napkin, and at the end of the Supper, dividing it into so many parts, as there were persons, and delivering it unto them: The form of blessing which was used; all which are set down particularly by Beza, 
Beza in Matth. XXVI. 20.  who professeth that he collected the same out of Paulus Burgensis, Tremellius and S●aliger. And for all these, they had no direction in the Word, but they were appointed by the Church's discretion. Now, if the Church of the jews had such power, much more the Christian Church: for, Agar was in bondage, 
Gal. IU. 25.26.  with her children; but Jerusalem, which is above, is free. For, in God's worship they were bound unto many circumstances of Time, Place, and Person, which no man will say we are, under the Gospel. And indeed, they (being a Nationall Church only) were to be governed by one Law, and all things incident to the worship of God amongst them, might be expressed in that Law. But the Christian Church, being spread fare and wide over the face of the Earth, doth require Laws for government so divers, as could not be expressed in the Gospel. So that Churches both under the Law and the Gospel, have exercised this power; And (I hope) you are so charitable, that you will not condemn all Churches that ever have been.  
IU. But say, sect. 25 you should condemn all Churches, and account nothing pure, but what is used in your Conventicles, I dare join issue, even upon that, and appeal unto your own practice. Do you not practise and appoint many things in your own Congregations, which are in themselves free; as not being expressly commanded in the Word? What warrant have you for Pulpits, Pewes, Bells? What for the outward form & administration of the Sacraments? What for the form of Excommunication, and receiving of Penitents? Finally, what particular direction have ye for the order of God's service, as when you are assembled, whether the Minister should begin with praying or preaching, with reading or singing of Psalms, whether the Celebration of Baptism and Marriage should be before or after Sermon? All these things are ordered by your own discretion, and that diversely in divers Congregations, according to the humour of the Minister. And will you not allow so much power to the Church, as every one of yourselves doth usurp, as a Pope in his own Parish?  
V sect. 26 Let us consider the privileges of all other societies of men, whether Cities, Families, or other Corporate Bodies, and we shall find that they have power to make Laws, to bind all persons within their Communion, & that those Laws are to be observed, though they be of matters enjoined to be performed in God's service; As if a Master of a Family, should direct his children and servants, how to demean themselves in the Church, commanding them strictly to kneel at prayer, especially at their coming in to crave God's blessing upon themselves, and to stand in time of Sermon, that they may hear more attentively, and to turn to their Bible, as oft as any place is alleged by the Preacher, for the confirmation of his doctrine; they were bound to obey him, and he would call them to account, if they did not observe his directions. How much more hath the Church power to make such Laws, binding all that are within her Communion, to obedience? Surely, as the Lord convinceth the disobedience of his people, 
jer. XXXV.  by the obedience of the Rechabites to the commandment of jonadab their father; so may I justly accuse your disobedience to the lawful Orders of the Church, by the obedience of your children and servants unto you. For shall the householder command in his house, and be obeyed, and not the Rulers in the Church? Shall the Mayor make Laws in a Town, and not the King in his Kingdom? Or, were it not strange, that God himself should allow so much authority to every poor Family, for the ordering of all which are in it; and yet the Church, which is the City of the great King, the House of the living God, the Spouse of Christ, the New Jerusalem, have no authority to command any thing, which the meanest of her children shall, in respect of her constitution, be bound to obey?  
Finally, sect. 27 whosoever hath power to repeal Laws, hath also power to make Laws: but the Church hath lawfully repealed Laws, made of things indifferent, as the Law of abstinence from blood and strangled, enacted by the Apostles, 
II. Cor. XIII. 14. II. Tim. V  without any limitation of time; The same might be said of the kiss of Charity, commanded by the Apostle; And of the Widows who were appointed to be entertained by the Church, for the service of the Saints; As also of the Love-feasts, used in the days of the Apostles: All these were abrogated by Ecclesiastical authority. Therefore the Church hath power to make Laws of such matters: And these Laws being made, are to be observed. Yea, if there be no law to direct us in these things, than ought we to follow the custom of the Church wherein we are, 
In ijs rebus de quibus nihil certi siatuit serij tara, mos populi Dei & instituta majorum, pro lege tenenda sunt. Epist. 86.  according to that golden rule of S. Austin, In these things which the Scripture hath not determined, the custom of God's people should be unto us a Law. He shows that this was his own practice, touching fasting, and the like observations: when he was in Rome, he followed the fashion of Rome: And when he was in another place, he conformed himself to the custom of that place. And he saith, he learned this from S. Ambrose; who, when he had asked his Council touching fasting on the Sabbaoth day, returned him this answer; When I come to Rome, 
Cum Romam venio, jejuno Sabbato; cùm hic sum, non jeiuno: sic etiam tu, ad quam fortè ecclesiam veneris, ejus morem serva, si cuiquam non vis esse scandalo: nec quenquam tibi— Ego ●cr● de hâc sententiâ etiam atque etiam cogitans ita semper habui, tanquam eam coelestioraculo susceperim— sensi— perturbationes fieri per quorundam fratrum contentiosam obstinationem & superstitiosam timiditatem— tam litigiosas excitant quaestiones, & nisi quod ipsi faciunt, nihil rectum existiment, Epist. 118. ad januar.  I fast the Sabbaoth: when I am here, (namely in Milan) I fast not: So also thou, keep the custom of the Church whereunto thou comest, if thou would neither offend, nor be offended. And he saith, he never thought upon this advice, but he esteemed it as an Oracle from Heaven. And this same advice he giveth to every man, touching his carriage in matters of this kind; Eo modo agat quo agere viderit Ecclesiam ad quam devenerit. And those that do otherwise, he chargeth them with contentious obstinacy, and superstitious fear, raising strife, because they account nothing right, but what themselves do. Now, would to God that you who came out of Scotland, had followed this advice, and so conformed yourselves unto the Orders of this Church, and not sought factiously to bring in amongst us the customs of the place from whence you came, and such customs too, as even the Church of that Kingdom hath most wisely repudiated.  
We find that the Apostle himself did defer much unto the custom of the Church, when there was a question in Corinth, touching the behaviour of men in public assemblies, as whether men should pray bare, women covered, or contrary; he resolves the whole matter into the Church's custom, he doth not leave every man free to do what he will: but will have the Church's custom to be observed. If any man be contentious, we have no such custom, nor the Churches of God. The Apostle had used sundry reasons to prove, that men should pray bare, women vailed: As I. from the signification, vers. 3. The man is the woman's head. 
I. cor. XI. 16.  Whence followeth, that wives should be subject to their husbands, and testify their subjection by this significant Ceremony, in coming always to Church with their heads covered. II. From Comeliness, vers. 4. 5. 6. for it is even one very thing (namely for a woman to be bareheaded) as though she were shaved— And if it be shame for a woman to be shaved, let her be covered. and vers. 13. judge in yourselves: Is it comely that a woman pray uncovered? III. From nature vers. 14. Doth not nature itself teach you? But he saw the nature of the question would afford no Arguments, but such as a contentious spirit would elude: Therefore to make short work, he finally resolves all into the Church's custom: If any man be Contentious, we have no such custom, nor the Churches of God. As if he should say: If any man be so contentious, that he will not be satisfied with these reasons, Let him know, that the Church's custom is otherwise. We have no such custom etc. Whence we may infer, first, that the Church hath her customs, and had them even in the Apostles days; for this Negative [We have no such custom] includes an affirmative: A Custom they had; but no such Custom, as that men should be covered, women bare, but the contrary, II. That the Church may allege her Customs, to stop the mouths of the contentious. III. That custom is warrant enough for a Rite, as whether to be covered or bare; whether to sit or to kneel, whether to wear a black garment, or a white, in the administration of God's service. iv That whosoever opposeth the Church's customs in matters of Order, are to be reputed contentious, as hazarding the Church's peace for matters of no more weight.  
Thus have I proved at large, sect. 28 that the Church hath power in things Indifferent, to make Laws, and appoint Orders to be observed, in the administration of God's worship; And that obedience is due unto such Laws; or if there be no certain constitution, that the received custom of the Church hath the force of a Law. But here, I know what you will say; that the Church may appoint Circumstances, not Ceremonies. This was your Plea at the last visitation, and a very strange one. For this distinction is unknown unto the Schools, not used by any Protestant divines, except some late Libelers against the government, whose unsavoury books I never thought worthy of my reading. Sure I am that your chief advocate, 
Not that we say, as you charge us, that no Ceremony may be in the Church except the same be expressed in the word of God: but that in making Orders and Ceremonies of the Church, it is not lawful to do what men list. T. c. Reply p. 27.  Mr Cartwright (the only learned man who ever lifted up his hand, against the Orders of our Church) did not deny all Ceremonies; but excepted against ours, that they are not agreeable to the simplicity of the Gospel, and to the practice of the Apostles, that they are borrowed from the Papists, give scandal to the weak, and are different from the Orders of other reformed Churches. And when these silly exceptions have been answered to the full: his wise followers have devised a way to cut the Gordian knot, to-deny all Ceremonies, except the Sacraments, which are of Christ's Institution. And since that is the main ground of your opposition, I will take some pains, to discover unto the world the weakness of it.  
And first, I think it will puzzle you all, sect. 29 to show the difference between Circumstances, 
Determinatio divini cultus pertinet ad ceremonial. Aquin. 1● 2ae. q. 103. Art. 1. ●on.  and Ceremonies. If you say that a Ceremony determines the manner of God's worship; a Circumstance only the time, place and person, to be used in God's service, which are of absolute necessity, in regard that his service must be performed at some time, in some place, by some person: This distinction will not hold, for it falleth out often, that in the choice of one time rather than another, and of one person too, there is something Ceremonial, I am sure that some of the Reformed Churches, 
See harmony. of confess. Sect. 17.  amongst the Ceremonies which they retain and approve, reckon festival days, & set Lessons, which are circumstances, but Ceremonial circumstances. Secondly, as it is necessary, that there be some place, and time appointed for God's Service; So also, it is necessary, that there be some outward form, (besides what is expressly commanded) used in the Service of God: And albeit the substance of religious actions be prescribed by God himself; yet the outward form required to the decent administration of the same, and for the greater solemnity of the action, is not expressed in the Scripture; As for example; Christ hath commanded us to baptise with water, in the name of the Father, Son, and holy Ghost: here is both the matter and the form, wherein the essence of baptism consists; but what other words and actions we should use in the administration thereof, we have no direction; And yet if one should do no more but sprinkle water upon a child, and pronounce the words of baptism, howsoever the baptism were good, yet the action would seem bare, and the Sacrament quickly grow into contempt. Therefore the Church hath appointed prayers, Lessons, interrogatories, exhortations and some visible signs also to be used, in the administration of that Sacrament. These outward expressions of God's worship, whether by words or actions, which are not essential unto the duty, as not being expressly commanded; we call Ceremonies, without which, no public action can be rightly performed: for as the flesh covereth the hollow deformity of the bones, and beautifieth the body with natural graces; So Ceremonies cover the nakedness of public actions, both civil and religious, and procure reverence and esteem unto them, in so much that no nation in the world did ever suffer public actions which are of weight, whether civil or sacred, to pass without some visible solemnity; So that there is a ground in nature for Ceremonies in general; for all nations by natural instinct, have observed them: and for some Ceremonies in particular; for Nature doth teach us, that God is to be worshipped, not only, with the inward devotion of the heart, but also with the outward reverence of the body; And therefore all men by the indictment of reason, have used to bow themselves to the ground, in token of reverence, at the sensible signs of God's presence, or when they have received any message from the Lord. It is therefore an error to think Ceremonies in the general, to be things merely indifferent: for howsoever every particular Ceremony be indifferent and alterable; yet that there should be some Ceremonies, is absolutely necessary, forasmuch as no outward work in God's worship can be performed without Ceremonial Circumstances, some or other, more than a body can be without dimensions. And since some Ceremonies must be used, it is also necessary, for preserving serving of Order and uniformity in worship, that there be some constitutions about them, otherwise if they be left arbitrary, every Parish, yea every Priest, will have a fashion by himself, as his humour leads him: So there shallbe, Quot capita, tot schismata (saith Hierome.) And what will follow thereupon, but infinite distraction, confusion, and disorder in the Church, as I observed before out of Calvin? 
S. §. 23.  III. As Ceremonies are necessary for outward expression of God's worship, so, (if they be of good choice, as ours are) they are of singular use; for they tend to edification, they nourish piety, and are helps and furtherances to Religion. They inform the understanding, as having a clear signification of some duty required of us, As for example, imposition of hands in Ordination of Ministers, Doth put the party ordained (say your own Authors) in mind of his separation to the work of the Lord. 
Eccles. discip. fol. 51.  And so all the Ceremonies of our Church, serve to put us in mind of something fit to be observed; As thrice dipping in Baptism, puts us in mind of the Trinity, and once, of the Unity of the Godhead: so the black garment may admonish the Minister of gravity, the white, of purity. Again, they work upon the heart, stirring up in it affections suitable to the action in hand, namely reverence, devotion, humility, confidence, attention: As when we pray kneeling, by the bending of the knee, we express the bending of the heart; and when we confess our faith standing, we manifest boldness and resolution. But especially, they help the memory; for as the eye is of all other the most apprehensive sense; so things that are seen, make the deepest inpression. Words spoken are many times but as wind, they go in at one care, and out at another, and so vanish in the air; and so the memory of them is not so durable, as is the memory of visible signs, which being not so common, do more strongly move the fancy. In a word, Ceremonies serve to preserve religion, as salt doth meat, or the bark the tree; or the leaves, the bud: Therefore are sacred actions, clothed with Ceremonies, that the outward Majesty which they carry, may procure unto them the greater reverence. They distinguish public actions from private businesses; and sometimes Christians, from those that are aliens from the Church: Therefore Epiphanius writing against all heresies, rehearseth all the Ceremonies of the Church, as certain marks, whereby she was then distinguished from other Sects. The learned Schooleman Aquinas, 
1● 2ae. q 103. Art. 4. Con.  calleth the Ceremonies of the Church, Protestationes fidei, protestations of our faith; 
Lib. iv Instit. c. X sect. 27.29.  And the judicious Calvin termeth them, exercitia pietatis, exercises of piety, and Nervi Ecclesiae, the very nerves and sinews of the Church, without which it needs must be dissolved.  
In the next place, sect. 30 I will consider your own practice, and there I find, that you use Ceremonies, almost as many as the Church enjoins, and some of them of a very bad choice. First, Sitting at the Communion, must be a Ceremony, if kneeling be; for all gestures are of one kind. Yea, you have made sitting a significant Ceremony. The authors of the admonition say, 
See Whitgift, p. 599.  Sitting at the Communion signifieth rest, that is, a full finishing of the Ceremonial Law, and a perfect work of redemption wrought; that giveth rest for ever. Others have given it a worse signification, saying, that it imports a Coheirship, Communion, fellowship, equality with Christ. And I pray you shall it be lawful for you to appoint a Ceremony, yea a significant Ceremony in God's worship; And shall it not be lawful for the whole Church to do the like? But you will say, that sitting is a Ceremony of Christ's Institution: So some of your unworthy Authors, have said, that sitting is even a part of the Sacramental sign. 
Repl. partic. to Bishop Morton, p. 36.  Wherein, first you forsake your standard bearer; Mr Cartwright could not find it within the compass of Christ's Institution; 
T. C. Reply, p. 165. 166.  for he saith, It is not necessary that we should receive the Communion sitting. And again, I admonish the reader that sitting at the Communion is not holden to be necessary. II. You condemn all Churches, that are, or have been, as breakers of Christ's institution, and depravers of the Sacrament; sitting never being allowed in any Church, except amongst yourselves, not in France, not in Geneva, not amongst many of your own brethren in England, who receive the communion standing. And lastly, You do shamefully abuse the world, by pretending Christ's institution, when there is neither commandment, nor example, binding us to sit. There is no commandment, for the using of any gesture: Christ bids us in the institution, eat Bread, and drink Wine in remembrance of his death, but he bids us not receive these Elements sitting. And St Paul who delivered unto the Corinthians, whatsoever he received of the Lord, touching this Sacrament, hath delivered nothing touching sitting. Neither is there any gesture commanded as necessary in any of the Sacraments, either under the Law, or under the Gospel; But all of them left free; And what gesture was used in Circumcision, and in Baptism, no man can tell me. And albeit God hath sometimes enjoined other gestures, upon occasion to be used in some acts of his worship: yet he did never upon any occasion, command the use of sitting in any part of his worship. And as there is no precept, so there is no example for sitting. Here that it may appear, how vainly you do pretend the example of Christ; I will examine the grounds, whereupon you build, and make it evident, both that Christ did not sit in the celebration of this Sacrament, And also, that albeit Christ had used sitting, yet this gesture doth not bind us to imitation.  
As to the former, sect. 31 I find not in all the book of God, so much as a probability, to induce men to think that Christ sat at the ministration of the Sacrament; and on the other part, I find it most probable, that he used another gesture, and for your satisfaction, I offer unto you these considerations, which I beseech you to weigh in the scales of unpartial judgement, and God grant you understanding in all things. I. There is no mention in any of the Evangelists, of the gesture Christ used in the Eucharistical Supper, wherein I cannot but reverence the good providence of God, and wisdom of his Spirit; which of set purpose, hath omitted his gesture, to show, that we are not bound to follow it, more than any other. As God hide the body of Moses, lest the jews should abuse his grave unto Idolatry; So hath he concealed the gesture which he used in the first Supper, as foreseeing that you would make an Idol of it. Possible and easy it was for the Evangelists, to mention Christ's gesture; as well as in other services so many times in the Bible, the gesture is mentioned. And the gesture which he used in eating the Passeover, is expressed by all the Evangelists, and that at three several times: as at his first going to Supper, Matth. XXVI. 20. So when the even was come, he sat down with the twelve. The like is Luke XXII. 14. Then after washing his Disciples feet, sitting down again to eat the second course of Salads, joh. XIII. 12. Lastly, upon occasion of Christ's foretelling of judas treason, Mark XIV. 18. As they sat, and did eat, jesus said, Verily I say unto you, one of you shall betray me. and yet Christ's gesture in the last Supper, is not so much as once mentioned by any of the Evangelists. II. It is neither necessary, nor so much as probable, that the gesture which Christ used in the Pasch all Supper, was continued in the Sacramental: Not necessary; for the Scripture many times recording divers actions of the same kind together, expresseth the gesture of the former; yet will it not follow, that the same gesture was used in the latter. Paul with his companions, sat down beside a river, and he preached unto the women, amongst whom was Lydia, who was converted, and baptised immediately after; Acts XVI. 13.14.15. Now, because it is said; that they sat while Paul preached, and the baptising of Lydia followed immediately after, and no mention of any change of gesture; will you therefore conclude, that they sat still in the administration of Baptism. It is said, that Ezra and all the people, stood up at the reading of the Book of the Law, Nehem. VIII. 4-5. 7.8. and he continued reading for a whole week, vers. 18. will it follow, that the people who stood up in the beginning, did stand all that while? No, they made booths, and sat down under them, vers. 17. So it will never follow from Christ's sitting at the Passeover, that he sat at his last Supper. Yea, it is not so much as probable, that the gesture used at the Passeover, was continued in the ministration of the Sacrament, which will evidently appear; if we consider, that there was a good space between the two Suppers, and that divers acts intervened, which might occasion the change of the gesture. 
Matth. XXVI. 26.  for albeit S. Matthew says, As they did eat, jesus took the bread; yet this must be expounded, After he had done eating, 
Luk. XXII. 20. 1. Cor. XI. 25.  (so both S. Luke, and S. Paul say expressly, that he ministered the Sacrament after Supper) And if after he had done eating, why not also after he had done sitting? We know that the Evangelists many times record divers things, which at the first view, would seem to have fallen out together, which yet upon exact examination, we find to have been severed in time; And so were the two Suppers: for divers acts did intervene; he rose from Supper, to wash hisdisciples feet, joh. XIII. 4. and albeit it be said, vers. 12. that he sat down again, yet it was not to minister the Sacrament (whereof S. john makes no mention) but to eat the second course of Salads, wherein the sop was dipped, which was given unto judas, vers. 26. & to preach that heavenly Sermon, which is recorded in that Chapter, and besides the washing of their feet, and preaching of that Sermon, which did require a good space of time, there was (as M. Calvin thinks) a solemn thanksgiving after the finishing of the Passeover, albeit the same be not recorded: for that being the last Passeover which ever they were to eat, it is likely that our Saviour took a solemn farewell of it, and so buried that legal ordinance with honour: And this thanksgiving might occasion the change of gesture: After the finishing of the Passeover, he proceeded to the Institution of a new ordinance, he took bread, he broke it, or gave thankes, he pronounced the Sacramental words, whereby these Elements were separated from a vulgar, unto a sacred use; admonishing his disciples of the end of that action, which is the commemoration of his bitter death and passion: These might well occasion a change of gesture, and it is likely that this being a new action, was performed with new expressions; especially if we remember that the bodies of Christ and of his Disciples, as they were fully satisfied with the Paschall Supper, so they were sufficiently rested with lying upon their couches; and that the sacrament of Bread and Wine, as it was not ordained for the feeding of their bodies, so it did not require a formal sitting, or an easy repose of the body, the same being performed in so short a time. III. Albeit I should grant unto you that which can never be proved, that the gesture which Christ used in eating of the Passeover, was continued in the ministration of the Sacrament, yet that would advantage your cause nothing; for it is certain that the gesture which Christ used at the Passeover, was not sitting, but either standing, or (as the word signifies) lying upon beds: some men of great authority; as namely, Chrysostome, 
Chry Hom. 82. in Matt. Theo. in Matt. XXV. Euthim. in Matt. XXVI. Philo de sacrificijs A●el &c Cain.  Theophylact, Euthimius, Maldonat, and Lucas Burgensis, do think that Christ and his disciples did eat the Passeover standing, because that Philo judaeus, who best knew the practice of the jews, and is of great credit amongst Christians, reports that to have been the custom, to stand at the Passeover: And the law of the Passeover seems to favour that opinion, for albeit standing be not expressly mentioned, yet the circumstances of the Text seem to imply it: for they were to eat it with their loins girded, their shoes on their feet, their staves in their hand, and to eat it in haste. Exod. XII. 11. And (say they) it is not likely that Christ, who did many things which he needed not, because he came to fulfil all righteousness, would break the Law of the Passeover in the least jot, and therefore he did eat it standing: I know you will cry out against this, that all the Evangelists make mention of his sitting, or rather lying at the Passeover; You shall therefore understand, that sitting and standing in the Scripture do not always express the particular gesture or certain position of the body, as it is contradistinguished from other gestures: for I sinned that sometimes two gestures are confounded together, as standing and kneeling II. Chron. VI 13. Solomon stood upon the scaffold, and kneeled down upon his knees, where standing is expounded by kneeling: sometimes I find that one gesture is put for another, as Luke. VII. 38. It is said that Mary stood at jesus his feet; and yet that standing must be either kneeling, or falling down upon the ground, else she could not have kissed his feet, and washed them with her tears, and wiped them with the hairs of her head: 
Luk. X. 38. Verbum sedendi significat prostratos humi jacere, quod miseris ad luctum testandum convenit, sicuti ex compluribus Prophetarum loc is patet. Calvin in Luc. X.  So when our Saviour says, that if the miracles which were done in Chorazim, had been done in Tyrus and Sidon, they would have repent sitting in sackcloth and ashes, Calvin interprets that sitting to be prostration or lying along upon the ground, as a gesture most convenient unto them who are in misery, to testify their grief; So when it is said of job, and of the King of Nineveh, that they sat in ashes, we are to understand that they did lie prostrate upon the ground job. II. 8. jon. III. 6. And sometimes standing or sitting doth not express any particular gesture of the body, but only in general doth note the action itself, and a presence and continuance in that place; as when we say, an army sits down in such a place, our meaning is, that it pitcheth and resteth there, So when it is said that David sat before the Lord and prayed II. Sam. VII. 18. Interpreters tell us, that was no sitting, but the word is used to note his presenting himself before the Lord, 
Luke 〈◊〉. 13.  The Publican stood afar off in the Temple, and prayed, that is, he came into the Temple, for it is not likely that he who durst not so much as lift up his eyes to Heaven, would-stand upright; but rather cast himself down upon the ground, as the manner was of all penitentiaries: It is said that Paul sat at Corinth a year and six months. Act. XVIII. 11. That is, he continued there, and thence came the name of Bishop's seats, from their abode in that place. So it is said, that Christ sits at the right hand of God in Heaven, this sitting doth not import a certain position of his body, but his dwelling and remaining there: for if Christ were bound to sit still, that were no part of his triumph, but some kind of punishment unto him, like that expressed by the Poet; 
— Sedet, aternumque sedebit  
Infoelix Theseus.  Even so when it is said of Christ, discumbebat, he sat down; or rather did lie down with his disciples to eat the Passeover, the meaning may be no more but this, that he went to Supper or presented himself to the table. Thus you see it is maintained that Christ stood at the Passeover, by many learned writers, who are of age to speak for themselves; but I will not stand upon their opinions, because I love not to go from the literal sense of the words, where there is no necessity to enforce me, as here there is none; yet give me leave to make this use of it: it is certain that if Christ did not stand, than he used not the gesture observed in the Passeover, from the beginning: whence will follow that no gesture is essential to any Sacrament, but that all gestures are changeable; for there was never any gesture prescribed to be used in any Sacrament, except only standing in the Passeover; And if that was changed, without any special direction, (as it was long before Christ's time) how much more, shall the gesture in other Sacraments, for which there is neither command nor certain example be changeable, at the discretion of the Church? And this I hold to be the more probable opinion, that the gesture of the Passeover, long before the days of Christ was changed from standing, unto lying in beds; and that this was the gesture used by our Saviour in cating of the Passeover, may appear by the words which the Evangelists have used to express the gesture, which are [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Matth. XXVI. 20. and Mark XIIII. 18. and [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Luke XXII. 14. john. XIII. 12. Now both these words in their radical signification express lying; And so are they used in other places of Scripture, as namely Mark V 40. It is said, jesus enteredin, Where the damosel was [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] lying; for I hope she was not sitting upright, she being then dead: and so they signify in all those places, where mention is of the gesture used at the Passeover; for unless they had lain along upon beds, how could john have leaned upon jesus breast, as it is said, joh. XIII. [he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 25,] in jesus bosom; I hope, you will not read it, he sat in jesus bosom: so it is plain, that their gesture was a lying along upon Beds round about the table: The foremost having his feet behind the back of the second, and the second leaning into his bosom. And this gesture was as fare from your sitting, as it is from our kneeling, and you yourselves would not think it decent to be used at the Sacrament.  
But here you will say, sect. 32 that lying was the common-table gesture used in civil feasts, and that sitting now being the only table gesture, we are bound when we come unto that holy banquet to receive sitting. The whole strength of your cause lieth in this, and with this Plea you abuse the world, & deceive the minds of the simple, therefore I will stand a while to discover the weakness and absurdity of that groundless conceit. I desire you to consider first, that lying or leaning, was not the common table gesture amongst the jews at all times, for Scaliger showeth out of the jews rituals, 
P●arth assem pag. 3●.  (as he is cited by one of your chief guides) that the jews in other nights did eat, sometimes sitting upright, sometimes lying along, but in this night, namely of the Passeover, they did only lie. Quam diversa haec nox à caeteris noc●ibus? 
De ●mend. ●●mp. lib. 6.  quod in alijs noctibus semel tantum lavamus, in hàc autem bis— Quod in reliquis noctibus tam edentes quam bibentes, vel sedemus, vel discumbimus, in hàc autem omnes discumbimus. II. In the institution of the Passeover, God had no respect to a table gesture, for he commanded them to eat it in haste, and with staves in their hands, which is very fare from the fashion of a feast, and albeit afterwards they did use a table gesture, yet the same was never commanded by God, but taken up by themselves. III. The Passeover being a full Supper, as it did ask a large time; so it might require a table gesture, or an easy repose of the body: but there is no need of this in the Communion, where every one receives but one bit of Bread, and one drop of Wine, the same not being ordained for feeding and pleasing of the body, If any man be hungry, let him eat at home. I. Cor. XI. 34. iv The Eucharist is but improperly called a Feast, a Banquet, a Supper; but it is truly and properly, a part of God's worship, and a chief part, and therefore it is more fit to use a worship gesture, than a table gesture. Sometimes we pray, and give thankes sitting, as before and after meat, being occasioned to do so, by our sitting to eat; and I am sure there is as much reason to kneel in religious eating for worship's sake, as to sit at table in prayer, for civil eating sake. V. No gesture can be so unfit for Communicants, as a table gesture; for we should put a difference between the Lord's table, and a Common table, between this holy Ordinance, and a common Feast; unless we will. Coelo terram, terra coelum, sacra prophanis miscere, confound heavenly and earthly things together, as you do, who stand so much upon the prerogatives of a Table, and privilege of guests. To sit in prayer, hath always been held an unreverent and unchristian behaviour: Tertullian saith, 
De ●rat.  factum istud irreligiosissimum est. And one of your own authors says, that sitting in prayer, 
Disp. pag. 12.  is an undecent and unreverent gesture, if we may conveniently kneel. but the receiving of the Sacrament ought to be accompanied with prayer and thanksgiving, yea the whole action is a real thanksgiving; in so much that whosoever in the act of receiving, hath not his heart lifted up both to pray and to praise God, doth receive unworthily. VI Albeit it may be lawful in some case, to receive the Sacrament sitting, where there is no constitution to the contrary yet you who make sitting necessary and essential to the Sacrament, cannot be excused from the breach of the second Commandment, by will worship, wherewith you do most falsely charge us: for we count not kneeling to be either necessary or essential to the Sacrament, neither do we place any worship in it, but think it a fit expression of worship, and the most decent behaviour of Communicants: whereas you hold sitting to be necessary and essential, and that without any ground either in Scripture, or reason, only upon the idle fancy of the privilege of guests. The Apostle condemns them who place religion in meat or drink, Rom. XIIII. 17. The Kingdom of God consists not in meat and drink; or in outward observances, such as, Touch not, taste not, handle not, Col. II. 21. You can never free yourselves from that condemnation, who place religion in a tablegesture. That is will-worship in the highest degree. VII. Neither is sitting the only table gesture, In Muscovia they have no table, nor do they sit at meat, and in our Countries, many do eat their meat standing, some kneeling, or bowing, as when they have no table, but the ground; And if a man did always kneel, either voluntarily, or upon necessity, as if he were not allowed to eat, except he would receive his meat kneeling, he should not sinne in so doing, more than did Gideons' soldiers, who kneeled down upon their knees to drink water; judg. VII. 6. Nor yet would he be so obstinate as you are, to choose rather to want meat, then to stoop for it. Yea if any of you should receive a morsel of meat or a cup of drink, from out of the kings own hand, I think you would not plead the privilege of a table gesture, but kneel down to receive it: Behold in the Sacrament the King of glory reacheth forth his Son, as it were, with his blood about his ears, shed for our redemption, and will you stand so much upon a table gesture, and the privilege of a guest, that you will rather be without the comfort of the Sacrament, then bow your knee to receive it. VIII. As it is the general custom of our Country to sit at meat, so it is the custom of our Church to kneel at the Sacrament, neither ever had the Catholic Church, any such custom, as to receive sitting. And shall not the custom of the Church, of all Churches, be as much regarded in a Church-action, as the custom of the Country is in a civil matter. Finally, If there be a necessity of sitting, because it is a table gesture, the privilege of a feast, and the prerogative of guests; there must be the like necessity of other deportments used in civil eating, which are as proper to the nature of a feast, and the prerogative of guests, as sitting is: And then why do ye not receive the Sacrament in your dining rooms? for the Church is not a fit place to eat & drink in: Why do you not salute and welcome one another before you sit down, as the manner is at Civil Feasts? why do you not use trenchers, napkins, knives, as well as stools? why do you not eat a full meal, feed hearty, drink oftener than once, and pledge one another? for all these do belong to a liberal and honourable entertainment, such as your authors say must be in the Sacrament; I am sure it is as fare from honourable entertainment & the prerogative of guests, to receive but one bit of Bread, and one drop of Wine, as it is either to stand or to kneel. Why do you not entertain discourse one with another? And especially why do you not keep on your hats, as at other Feasts, that so you may be every man jacke-fellow-like with Christ in your social Communions? I am afraid it will come to this at last, by that time your people have learned all the mysteries of your religion: 
Disput. p. 27.  For your Authors tell us, that whatsoever liberty or prerogative a table of repast hath, for those that partake thereof, the same have communicants at the Lords table. And again, that no gesture is to be used which doth import our dissellowship with Christ, or inferiority, and abasement: But I subsume; guests at a table of repast, have a privilege to cover their heads, and the keeping off of our hats at the Sacrament, doth import our inferiority to Christ. This is your own divinity, I pray God to bless all Christians from it.  
Thus I have clearly proved, sect. 33 that the gesture which Christ used in the institution of this Sacrament, was not sitting: for either he used the same gesture in the Evangelicall Supper, which he did in the Legal, or he used another: if he continued the same gesture, it was not sitting, but either standing, or rather lying: if he used another, you yourselves know not what it was, and I dare boldly say, that it is more likely to have been either kneeling or standing, then sitting; for that gesture as it was never commanded in any act of God's Service; so it was seldom or never practised, but only occasionally. Now I will proceed further to show, that albeit it were certain that Christ did sit; yet were not his gesture exemplary to us, nor we bond to imitate him in that circumstance, which I will prove by these reasons. I. 
Christ's gesture not exemplary. I. Reason.  Whensoever the example of Christ is propounded unto us for imitation, it is only in moral and necessary duties, as in meekness and humility, Matth. XI. 29. Learn of me that I am humble and meek; In love joh. XV. 12. Love one another as I have loved you; in patience, I. Pet. II. 21. Christ also suffered, leaving you an example etc. But we are no more bound to the example of Christ in ceremonies and circumstances, than we are able to imitate him in his miracles. Christ wore a seamelesse coat, christened in rivers, preached in the fields, answered nothing for himself before the judge, when he was questioned: I hope none of you holds himself bound to follow his example in these things: 
Match. XIV. 19 c. XV. 35.26. Mat VI 40. Luk. XXIV. 30.  Christ always caused the people to these things: Christ always caused the people to sit down, before he blessed the meat; And yet you commonly stand in blessing, especially before meat. Yea if we were bound to imitate Christ in the gesture which he used in holy duties, we should be bound unto impossibilities: for Christ in the same duty used divers gestures at divers times, he kne●●ed down and prayed, Luk. XXII. 41. He fell on his face and prayed, Matth. XXVI. 39 He caused the people sit down and prayed for a blessing, Matth. XIV. 19 All these gestures he hath sanctified in that Ordinance, and commended unto us by his example; yet we can not use them all in one act, at the same time; therefore we are free to pray in any gesture, provided we have respect to decency, conveniency, and peace. Now if we be not bound to Christ's example in any ceremony, circumstance, or gesture, were it not strange if we should be tied to imitate the example of his gesture in the Sacrament? II. If Christ sat at the Sacrament, it was only once, 
Matt. XXVI. 55.  but in preaching, he sat often, as he saith, I sat daily teaching in the Temple, and yet you hold not yourselves bound to preach sitting. Now were it not strange, if Christ's once sitting, in one ordinance, should be exemplary, and not his often sitting in another? III. There was never any gesture essential to any Sacrament, either under the Law, or under the Gospel; for we know not what gesture was used in Circumcision, and in Baptism; and it is manifest, that the gesture of the Passeover, was varied from standing, to lying. I say further, there was never example of gesture in any ordinance, or holy service, which bond the Church absolutely, but so as it might be changed upon occasion. We have examples in Scripture, of all gestures used in praying, in thanksgiving, in hearing of the Word, in offering of sacrifice. And I do here challenge you all, to show me but one example of gesture in any Sacrament, or any other part of God's service, that did absolutely bind the Church, under the Law, or under the Gospel, to the imitation thereof; and I will yield that Christ's gesture in the Sacrament, binds us to imitation: but if none such was ever known, than you must show some reason, why the gesture used in the Sacrament, should bind us to imitation, rather than in any other Sacrament, service, or worship: for it must seem strange to any reasonable man, that one only gesture, and that of all others the most unfit, in one only ordinance, should become necessary, without any special command. iv God hath fully expressed, what is necessary to be observed in any of his Ordinances: But in all the Book of God, there is not one word expressing what gesture we should use in the Sacrament: all the Evangelists are silent in this matter; so is S. Paul, though he profess to deliver all things necessary and essential to the Sacrament: And on the contrary it is very probable, that our Saviour had no intent to honour us with the gesture of sitting at the Sacrament, for even while he sat with his Disciples at the Passeover, he schooled them for looking for honour in sitting at the table, Luk. XXII. 26. Let the greatest among you, be as the least; and the chiefest, as he that serveth; for who is greater, he that sitteth at table, or he that serveth? Is not he that sitteth at table? and I am among you as he that serveth. Now you do press us to show express warrant out of Scripture, for things which we acknowledge to be in their own nature free, and indifferent, and so need no particular warrant of the Word, they being left to the discretion of the Church; And yet you press sitting at the Communion, upon the consciences of people, as a thing necessary, and are not able to show for it any warrant in the Word, general or particular. If you say, that you have the example of Christ and of his Disciples, that will not serve your turn; for you know not what gesture they used; and albeit we were certain that they had sat, as you do, yet that would not bind us to imitation, without some other direction; for doubtless, if Christ had meant, that his gesture in that Sacrament should be exemplary unto us, he would have put upon it some mark of immutability, considering that from the beginning of the world, no gesture in any Sacrament or service was obligatory unto God's people by example. V If the gesture which Christ used in the ministration of the Sacrament, was sitting or lying; the same was occasion all from the Passeover, as were many other circumstances, which you yourselves do not observe. Indeed, if Christ had ministered that Sacrament, without the conjunction of another meal, and had purposely made choice of sitting, rather than of kneeling or standing, then there might have been more force in his example, and yet no absolute necessity of imitation. But seeing it is manifest, that if he used that gesture, it was to conform himself to the custom of the jews, as he did in many other ceremonies and circumstances; no reasonable man can think that gesture to be exemplary to us.  
In the VI place, sect. 34 I will consider your own practice, where I find that you follow not the example of Christ, in many other circumstances, which are of as great consequence, and some of them greater too, then is the gesture. Christ ministered the Sacrament only unto twelve, or rather Eleven, you give it unto the whole congregation. Christ gave it only unto men; you both to men and women. They to whom Christ gave it were all ministers; you give it unto the people. Christ instituted the Sacrament at night, after a full meal; you in the morning fasting. Christ ministered the same in a private chamber; you in a public Church. Christ used unleavened bread: you leavened. Christ was the sole minister of the Sacrament, blessing and distributing both the Elements: you commonly have one to assist you. Christ blessed the Elements severally, first the bread, and afterward the cup: you bless both together. Christ and his Disciples too, used the same gesture, in blessing and distributing, which they did in receiving, if they sat at one, they sat also at the other: you do not so, for howsoever you sit in the act of receiving, yet the minister sits not, when he blesseth the Elements and gives thanks, but either stands or kneels, exhorting the people to humble themselves. Now were it not strange, if we should be bound to imitate the gesture of the Disciples, in receiving, and not the gesture of Christ in blessing. Christ and his Disciples put of their shoes when they went to Supper, as the manner of the jews was: you do not so when you come to the Sacrament. Christ put on his upper garment, after he had washed his Disciples feet, before he celebrated the Sacrament: yet you will not be persuaded by that example, to put on a Surplice; and I am sure it is as easy, from Christ's upper garment, which he put on when he went to the Sacrament, to conclude for a Surplice, or a Cope either, as it is from Christ's gesture, to conclude a necessity of sitting at the Communion. Christ and his Disciples leaned one in another's bosom; so do not you. Finally, Christ and his Disciples had their heads covered: you as yet have the manners to sit bare: In all these, you swarve as much from the example of Christ, as we do by kneeling: for as these were changeable circumstances, so is the gesture changeable, & inferior to many of them. For they are expressly mentioned in Scripture: but there is not one word of the gesture. Some of them were circumstances of choice, as namely Christ's blessing of the Elements apart: But the gesture (if it was sitting or lying) was only occasional. Some of them were continued in the Church many hundred years, and namely the circumstance of time, the Sacrament being celebrated after Supper, according to Christ's example, (and in many places of Africa they observed the very day, even the first day of the week) till the sixth Council at Constantinople did appoint the Sacrament to be celebrated in the morning, when men are most apt for devotion: But you are never able to show, that the gesture (if it was sitting) was used in any Church. I might add many other things wherein you follow not the example of Christ, because you know it not. We know not what form of Bread Christ used, what kind of Wine, what fashion of Cup, what manner of Tablecloath, what words he used, in blessing and giving thankes, after what manner he broke the Bread, and poured out the Wine into the Cup, what quantity of Bread and Wine they did receive, and how long they were about that action. All which are of greater importance, than the gesture, which (as I have showed before) was never immutable in any Ordinance, but always free. Therefore you shall do well, for shame, (if not for conscience sake) not to take the holy name of Christ in vain, by pretending his example, for sitting at the Communion, seeing you do not imitate his example in many other things, more material than the gesture.  
In the last place, sect. 35 that if the gesture of Christ and his Disciples, in the first institution, was sitting, we ought not to imitate it. For there is great difference between the estate of the Apostles then, and ours now: between Christ's estate of humiliation, and his estate of exaltation: between his presence in humility, 
Matth. XX. 28.  and his presence in glory. In his first coming he came not to be served, but to serve: 
joh. XV. 15. Luk. XXII. 27.  He made himself familiar with his Disciples, used them as his friends & companions, and he himself was amongst them, as one that serveth. And therefore they did never kneel down to him in their ordinary prayers, nor pray unto God, particularly in his name, as he saith, joh. XVI. 24. Hither to have ye asked nothing in my name. It is certain that the Disciples did pray unto God, and did pray in the name of a mediator in general, else their prayers could not have been heard: But at that time, they did not make express mention of him in their prayers, in regard their knowledge of his Godhead, and of his Mediatorship, was but obscure and imperfect, and they then did not think, that he who was daily conversant with them upon earth, was also present with the Father making intercession for them. Yea at that time Christ did not desire, to be worshipped as God, coeternal, Coessential and Consubstantial with the Father, for he commanded his Disciples to conceal the glory of his Godhead, 
Matt. XVII. 9  which they saw in his transfiguration till after his resurrection. And he charged his Disciples to tell no man that he was the Christ. 
Matth. XVI. 10.  I find that some did worship him in the days of his flesh, but it is a question, whether with a civil or with a divine worship; And besides it was not in their ordinary prayers, but upon extraordinary occasions, as the working of a miracle. Mark. XIV. 33. Luke. V 8. Or when they had some special suit unto him, as Matth. VIII. 2.9.18. XX. 20. Or when he was pleased graciously to reveal himself, as unto the blind man whom he healed. joh. IX. 38. This is certain, that while he dwelled on earth, he was never worshipped, in any public ordinance, after a solemn manner, as the common object of joint adoration: Nor yet expressly as the Mediator between God & man; 
Hebr. VII. ●.  for says the Apostle. The way into the holiest of all was not opened, while as the first Tabernacle was standing. That is to say, under the Old Testament, which was the first Tabernacle, Christ who is the way unto heaven, was not clearly manifested, nor known unto men: But now the first Tabernacle being remooved, and the Veil of the Temple rend, this way is opened, and Christ is known to be both God, and Mediator between God & man: for he was declared mightily, 
Rom. I. 4.  to be the son of God, by his resurrection from the dead; he was exalted at the right hand of God, fare above principalities and powers, 
Phil. II. 9  And God hath given him a name above every name, that at the name of jesus every knee should bow. Then the Apostles, 
Act. VII. 59  who before were rude and ignorant, did preach him openly, and pray unto him by name, and that upon their knees. Now, if the Apostles, after his resurrection, when they were filled with the Spirit, did pray unto him kneeling, which they had not used to do before; why may we not think, that then they also received the Sacrament kneeling, albeit before they did sit with him at table, while he was pleased to use them as his companions, and when their knowledge was but rude and unperfect. Sure I am, it doth not become us now for to challenge to be so familiar with him at his table, as were his Disciples in the days of his flesh. Thus have I clearly proved, both that it is most unlikely, that Christ and his Disciples sat in the institution of the Sacrament; and also that though it were certain they did sit, yet the example of their gesture doth not bind us to imitation. But I have forgot myself to insist so long upon this Argument. My purpose at first was only, to give an instance of your sitting at the Communion, as a Ceremony used by you in the service of God, without any special warrant: but when I considered, that this is the very Diana for which you strive, and the wall of separation between you & the Church; I thought fit to enlarge myself upon this point, to manifest unto all those who love the truth, that sitting hath no more ground in Christ's Institution, then kneeling.  
And now to proceed, 
Sect. 36.  I will show you other Ceremonies used by you in God's worship, without any special warrant. The next to sitting at the Communion, is sprinkling in Baptism, for which there is no warrant, but the custom of the present Church: for the ancient Ceremony in Baptism, was not aspersion, but immersion, which Ceremony was sanctified by the Baptism of our Saviour, 
Matth. III. 16. Mark. I. 10.  for the Evangelists say, When he was baptised, he came out of the water, and therefore he went in into the water. The same was used by the Apostles, and thereunto the Apostle alludeth, showing that the mortification of sin, the increase of that mortification, and the vivification of the new man, are signified by the Ceremony of Baptism, for the dipping in Baptism had three parts, their going down into the water, their continuance in the water, and their coming up out of the water. The going down into the water, figureth the mortification of sin by the power of Christ's death, for all we (sayeth the Apostle) which have been baptised into jesus Christ, have been baptised into his death: The continuance in the water, noteth the increase of that mortification, by the power of Christ's death and burial; We are buried with him by Baptism into his death: The coming up out of the water, ratifieth our rising again unto newness of life; Like as Christ was raised from the dead, to the glory of the Father, so we also should walk in newness of life, Rom. VI 3.4. This Ceremony was continued in the Church for many hundred years, and to that purpose in ancient times, they had places in each Church for dipping, called Baptisteria and Lotiones: neither was sprinkling generally practised in the Church, till 1300. years after Christ; when (to use your own words) Antichrist was in his full height. Now can you show me any reason, why you may leave a Ceremony which was certainly used by Christ, by his Apostles, and the whole ancient Church, and was of singular use for fignification; and in stead of it, take another not so significant, brought into the Church by Antichrist? And that yet it shall not be lawful for the whole Church, to lay down another Ceremony, (to wit, sitting at the Communion) whereof there is no certainty nor likely hood, that ever it was used by Christ, or his Apostles, or any Church in the world; and in place of it, to use another, which is a great deal more decent and comely. Thirdly, you use to enjoin penance, & to receive penitents in a white sheet: and I am sure, that if a Surplice in God's Service, be a Ceremony, so is a white sheet in public penance and absolution, and there is no more warrant for the one, then for the other. Fourthly, you use a Ceremony in Marriage, by joining of hands, and pronouncing of words, which are not commanded. Fiftly, I could tell you, that the time was in the days of the Presbytery, when that Church, whose orders you so much approve, did use a Ceremony in Ordination, and a very strange one: It was not imposition of hands, but shaking them by the hand, to bid them welcome into their Society, because forsooth, they were loath in any thing, to have a conformity with the ancient Apostolic Church. Sixtly, you profess to honour the Church of Geneva, as a fit pattern unto all other Churches, and yet they use the Ceremony of godfathers in Baptism, and wafer Cakes in the Communion, against which one Ceremony, I could say more, then can be said against all the Ceremonies of our Church. Finally, the lifting up of the eyes to Heaven, the spreading out of the hands, the knocking of the breast, sighing and groaning in God's service, are Ceremonies, used by none so much, as by yourselves; And yet I confess, that if they proceed from a sincere heart, they are lawful expressions of devotion. By this time you do all see, that whereas you deny Ceremonies in God's worship, which are not commanded, you are evidently convinced by your own practice.  
I think that I have said enough, 
Sect. 37.  to overthrow that ground which you have laid, that no Ceremonies ought to be used in God's service without a special warrant from the word. Now for the conclusion of this point, I will appeal unto the confessions of the reformed Churches, and the suffrages of divines. You profess to approve the Articles of the Church of England, as containing nothing but truth, (though not so many particulars, as you account to be matters of faith) and those Articles do ascribe such a power to the Church to ordain Ceremonies, as you may see in the XX. Article: The Church hath power to decree rites or Ceremonies. and again in the XXXIIII. Article, Every particular or Nationall Church, hath authority to ordain, change, and abolish Ceremonies. The same you may read in the Articles of Religion of the Church of Ireland, which were printed in the days of Queen Elizabeth. As for the judgement of other Reformed Churches I shall refer you to the Harmony of Confessions, and the writings of their learned Divines, where you may learn. I. That it is not only lawful, but expedient and requisite, to use Ceremonies in God's worship. II. That those Ceremonies should be significant. III. That it is not necessary that the same Ceremonies be observed in all Churches, at all times. iv That we are not bound to observe all those Ceremonies, which were used by the Apostles, and the Primitive Church. V That we may retain some Ceremonies used by the jews, namely Ceremonies of order, not of prefiguration. VI That we may use some Ceremonies used by the Pagans. VII. That we may retain some Ceremonies of the Papists. VIII. That the governors of the Church have power to make choice of Ceremonies, to change and abrogate some, and to ordain others, as they shall see occasion. Finally, That we are bound to observe all Ceremonies, which are enjoined by lawful authority, provided that they be qualified with these conditions following. 
Instit. lib. IU. c. 10. §. 14.  Mr Calvin requireth three conditions: That they have, In numero paucitatem, in observatione facilitatem; in significatione dignitatem. I. For number they should be few; for when the Church is pestered with the multitude of them, it makes the estate of Christians to be more intolerable, than the condition of the jews, as it is in the Church of Rome, whose missals are larger than the book of Leviticus, whereof Gerson, Polydore Virgil, and others did complain in their time. II. They should be easy for observation. III. For signification they should be grave, decent and comely; not foolish and ridiculous, as are the apish gesticulations in the Mass, and many other Ceremonies used in that Church, as their manifold cross, kiss, kneel, whisperings, washings, anointings, spittings, blowings, breathe, and a number of the like. Unto these three conditions, I will add two more. I. Ceremonies must not be enjoined, as things in themselves absolutely necessary, and wherein God's worship doth consist. II. We must not ascribe unto them spiritual effects, as the Papists do, who say that their crossing, and sprinkling of holy water, are effectual to purge away venial sins, drive away devils, and sanctify the parties. Now the Ceremonies enjoined by our Church, have all these conditions. For number, they are few, as ever was in any Church; for observation, easy; for signification, worthy; for quality, grave, decent and comely; for antiquity, reverend; The worship of God is not placed in them, neither are they pressed upon the consciences of people, as things in themselves necessary, like the Commandments of God: we ascribe no merit, remission of sins, nor other spiritual effects unto them. Finally they are purged from the dross of all Popish superstition. And therefore you are bound in conscience to observe them, they being enjoined by lawful authority.  
And now I am come to the last thing wherein the power of the Church is to be considered, 
Sect. 38.  and that is for correction. The Church hath authority to censure her disobedient children, whether they be Heretics or schismatics, or inordinate livers; And on the other part, upon their repentance, to restore, release, and absolve them. Like a good Mother she hath both Vbera and Verbera, a d●g to feed, and a rod to whip her unruly children. This power was always in the Church: I find that there was amongst the jews three degrees of censures, 
joh. IX. 22. XII. 42. XVI. ●.  The first was called Niddus, a separation, or casting out of the Synagogue: The second they called Herem, which is Anathema, when an offender was cut off from his people by the sentence of death, Deut. XVII. 12. And that man that will do presumptuously, not harkening unto the Priest,— or unto the judge, that man shall die. The third was Shammatha, or Maranatha, which was a peremptory denunciation of judgement, delivering the obstinate malefactor (as it were) unto everlasting death: for the word signifies as much as Dominus venit, The Lord cometh. This last is not mentioned in the Law; but as it seems was brought in by the Priests and Scribes, after that the Romans had taken from them, the power of life and death: neither can the Church now use that censure, unless we knew certainly that a man had sinned against the Holy Ghost. The second, which is the sentence of death, belongeth only unto the civil Magistrate, who to that purpose hath the sword committed unto him. So that the censure which properly belongs unto the Church now, is only separation by excommunication. And there ever was and always must be, a power in the Church, to impose that censure, upon contumacious offenders. We have the first example of it from God himself: he cast Adam out of Paradise, which was a type of the Church, and banished him from the tree of life, which was the Sacrament of immortality: he cast forth Cain from his presence, that is from the place appointed for his worship, wherein Adam and his family, used to meet for the service of God. Afterwards when the Church of the jews was established, their Council of Elders called the Synedrium, had power to cast men out of the Synagogue. Yea under the Law those who had contracted any bodily uncleanness, must not eat of the Passeover, till they were purified after the manner of the Law: How much more ought they who are defiled with sin, be barred from the Communion of our Sacraments, seeing the pollution of the soul is more odious in the sight of God, then bodily uncleanness? When our Saviour did institute the Church of the new Testament, he gave such an authority unto his Apostles, and their successors, in the words following my text, Whatsoever ye bind on earth, shall be bound in heaven: And whatsoever ye lose on earth, shall be loosed in heaven. Which he expounds after this manner, Io: XX. 23. Whosoevers sins ye remit, they are remitted unto them. And whosoevers sins ye retain, 
I. Cor. 5.  they are retained. The Apostle did exercise this power upon the incestuous Corinthian, 
I. Tim. I. ●0.  and upon Hymenaus and Alexander. The same power he committed unto his two sons, Timothy and Titus. The governors of the Church are reproved, for neglecting this censure, 
Revel. II. 20.  as the Angel of the Church of Thyatira, for suffering the woman jezabel to teach and deceive God's servants. And the Angel of the Church of Ephesus is commended for his zeal in censuring offenders, Thou canst not bear them which are evil, and thou hast tried them which say they are Apostles, & are not. Revel. II. 2. Finally the censure of excommunication was of frequent use in the Primitive Church, especially against heretics, and disturbers of the public peace, 
Tert. in Apol. Cypr. epist. lib. I. ep. 3.  as both Tertullian, and St Cyprian do testify. And I find that this censure had two degrees, the first was Suspension, called Abstentio, whereby men were barred, some from the Communion of the Sacrament only, others from the Communion of certain prayers also, and some from entering into the Church; which they built upon the Commandment of our Saviour, Matth. VII. 6. Give not holy things to dogs, neither cast your pearls before swine. The other was Excommunication, whereby a man was cut off from the body of Christ, as a rotten member, cast out of the Church, and delivered into Satan, who reigns without the Church: wherein the Church's sentence is rather interlocutory, then definitive; And yet the same no ways to be contemned, because when it is done, Clavae non errante, 
Apologet. cap. XXXIX.  the same is ratified in Heaven: Therefore Tertullian truly calls this censure, summum futuri judicij praejudicium. The former of these censures, may be called the Apostles rod, shall I come unto you with a rod: I. Cor. IU 21. The other is the sword Apostolical, Gal. V. 12. Abscindantur, Let them be cut off that trouble you. This latter is that which is mentioned in my Text, Let him be unto thee as a Heathen man, and a Publican; and in the words following, it is called a binding or retaining of sin: for, as the Church hath power to lose such as are penitent; so to commit others unto the Lord's prison, binding their sins upon their back, until their amendment, or binding them over unto the judgement of the great Day, if they shall persist in their pertinacy. The same by S. Paul is called, a delivering up to Satan. The end of Excommunication is threefold: I. The glory of God; for when men are suffered in the Church, to do what seemeth good in their own eyes, without control, God is dishonoured, and his Name blasphemed amongst the Gentiles: Whence it comes to pass, that sometimes for the sin of one man, God is angry with the whole Church, because of her connivance. But when the Offender is exemplary punished, then is God glorified, and his wrath turned away from Israel. II. The amendment of the party, even that he being destitute of the society of the faithful, may be ashamed, and so confess his sin, and desire reconciliation. I. Thess. III. 4. If any man obey not our saying, note him, and have no company with him, that he may be ashamed. III. The preservation of others from his infection. For, sayeth the Apostle, speaking of the Incestuous Corinthian, A little leaven, leaveneth the whole lump: purge out therefore the old leaven. I. Cor. V. 6-7. We know that a member of the body being putrified and gangrened, must be cut off presently, else it will infect the whole body: so must all irregular persons, especially teachers of false doctrine, and disturbers of public order, be cut off from the body of the Church, 
Devi●● contempl. lib. II. c. 7.  that the infection spread no farther, as Prosper sayeth, Qui corrigi nolunt, tanquamputres corporis parts, ferro excommunicationis sunt abscindendi. They that will not amend, as rotten members of the body, must be cut off by the sword of excommunication. It is true, a good Chirurgeon will try all other means before he cut off a leg or an arm from a man; but if there be no other remedy, Then 
— Immedicabile vulnus  
Ense resecandum est.  So weehave tried all manner of fair means to reduce you to the unity of the Church, by admonition, exhortation, conference, instruction. Our first coming was in love, and in the spirit of meekness; but now I must come unto you with a rod, yea with a Sword to cut off all that trouble the Church's peace: for, Melius est ut pereat unus, quàm unitas; It is not the life of any man, nor of many men, that is to be compared with the peace of the Church.  
Besides the general censure of Excommunication, sect. 39 whereunto all the members of the Church are subject, both the Pastors and the Flock; there is an other censure for restraining of turbulent teachers, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a removing of them from the exercise of their function, by deprivation, suspension, or otherwise; that their word fret not as a canker. 
II. Tim. II. 17.  This power was given to Timothy Bishop of Ephesus, he is not only to charge the Clergy under his jurisdiction, that they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I. Tim. I. 3. but also to discharge them that do it. I. Tim. V I. 3.5. If any man teach otherwise— from such separate thyself. He must stay profane and vain babble. II. Tim. II. 16. Put away s●●lish questions, which engender strife, II. Tim. II. 23. He had authority to receive an accusation against an Elder, as his judge, to rebuke openly, to put him in fear. I. Tim. V 19.20. The like authority was committed to Titus' Bishop of Crete. He must redress things amiss. Tit. I. 5. If there be any disobedient vain talkers, and deceivers of minds, he must put them to silence, Tit. I. 10.11. Reprove them sharply: Tit. I. 13. Convince with all authority; Tit. II. 15. Reject him that is an heretic. Tit. III. 10. This hath been the practice of the Church in all ages to remove turbulent teachers, who did oppose the decrees, and constitutions of Counsels. And this is that censure, which I fear some of you by your opposition to the lawful orders of our Church, will draw upon yourselves. The Apostle saith, They that resist, shall receive, 
Rom. XIII. 2.  or acquire condemnation. It is not our desire to proceed to censure against any of you, but you will acquire it unto yourselves, and so receive thereward of your folly. Our Church hath borne with you a long time, with all patience, and long suffering, opening her lap to receive you into her Communion; but you have made no other use of this forbearance; then to confirm yourselves in your errors, proceeding from evil, to worse; from timorous scrupolositie, to resolute opposition; 
II. Sam. XX. 1.  drawing a number of Disciples after you, and like Sheba the son of Bichri, blowing a trumpet to sedition; whereby a fearful rent is made in this Church, and greater dangers like to ensue, if they be not prevented. The Anabaptists at first, for the great humility, zeal and devotion, which seemed to be in them, were only pitied in their error, and not much witestood by any: Luther made request to the Duke of Saxony, that within his dominions, they might be spared, for that (their errors excepted) they seemed otherwise very good men: by means of which merciful toleration, they gathered such strength in few years, that they were like to overthrow the state both of Church and Commonwealth in Germany. Your proceed hath been very like to theirs: we have reason therefore to suspect them, and to give a check to your madness before you go any further. Surely as the Lord taxeth the Angel of the Church of Thyatira for suffering the woman jezabel to teach and deceive God's servants; So may he reprove the governors of our Church, for suffering this feminine heresy so long, they of that sex, being the greatest zealots, and chief abbetters of the sect, by whom many simple people are deceived, & led from the wholesome pastures of the Church, to wander in the precipices of error, and schism. This must not be suffered any longer. But you will say, the differences is only about small matters, and it is a pity to deprive ministers who are painful and laborious, for a Ceremony. For answer I shall desire you to consider. I. That they do not only oppose the Ceremonies, but the whole Liturgy of the Church, wherein the soul of God's public worship doth consist. Besides their doctrine is not sound: for they have taught that the Order of Bishops is Antichristian, which we know to be Apostolic: That our Ceremonies are damnable, which we can prove to be both lawful and decent: That our Service-booke is a heap of errors, which we can justify to be the most absolute Liturgy, that any Church in the world hath: That the sign of the Cross in Baptism, and kneeling in the act of receiving the Communion, is plain idolatry, than which hell itself could not have devised a more shameless calumny: That the Eucharist being a Supper & a Feast, no gesture should be used at it, but a table gesture, to express our coheirship and equality with Christ, which if it smell not strong of Arrianisme, I have lost my scent: That all festival days, besides the Lord's day, and all set fasts are jewish, and contrary to our Christian liberty; which is the condemned heresy of Aërius. 
Epiphan. haer. 75.  They have cried down the most wholesome orders of the Church, as Popish superstitions, namely Confirmation of children, absolution of penitents, private baptism of children in case of necessity, the Communion of the sick, and almost whatsoever hath any conformity with the Ancient Church. If I were not weary to dig in this dunghill, I could show you many such portenta opinionum, which these new masters have vented, to the great scandal of the Church, and hindrance of Religion, that I may complain with the Prophet, 
jet. XII. 10.  pastors multi yea and Stulti, Many Pastors have destroyed my Vineyard. There is crying out against dumb dogs of the Clergy, who cannot preach, for whom I think no man will plead, but that lawless fellow called necessity. Yet I know not whether it be more hurtful for the Church, to have Canes non latrantes, or Catulos oblatrantes: The one's silence, or the others untimely barking. In teaching is not so much good, as there is hurt in teaching such doctrine, when with the good seed of the word, the tares of error and schism are sown, and the children of the Church brought in dislike with their mother. 
Prov. XXX. 17.  Solomon says, The eye that mocketh his Father, and despiseth the instruction of his Mother; The Ravens of the valley shall pick it out, and the young Eagles shall eat it. What then shall become of his tongue, who slandereth his Mother? shall not David's imprecation against Doeg fall upon him? 
Psal. LII. 4.5.  O thou deceitful tongue, God shall destroy thee for ever. If you have slandered your neighbour, you are bound in conscience to make him satisfaction; what satisfaction then can you make unto the Church your Mother, whom you have slandered with no less than whoredom? Whereas even strangers have given her this testimony that she is of all Churches this day, for doctrine, most pure, for discipline, most conform unto the primitive and Apostolic Churches: for learning, most eminent: for good works, most fruitful: for Martyrs, most glorious. II. Albeit their strife were only about Ceremonies; yet were it nor safe for the Church, to wink at such persons, though they contend but for trifles: for if the contentious humour be not let out, it will fester, and spread like a gangrene; Contention will grow a schism, and a schism will prove an heresy. So it was with the Corinthians, I. Cor. XI. Where the Apostle complains, first of their unreverent behaviour in the Church. v. 16. Then of schisms. v. 18. After that of heresies vers. 19 If men be suffered to disgrace Ceremonies, they will proceed further to contemn and profane the Sacraments, as in Corinth, when they had sit covered at prayer, they grew as unreverent and bold with the Sacrament, eat and drunk, as if they had been in their own houses, vers. 22. It is therefore good, to quench the spark when it is first kindled, lest it increase unto a great flame; and burn up Church, Religion and all. III. Consider, that albeit in Churches of divers kingdoms, the unity of faith may subsist, with diversity of Ceremonies and orders, according to that saying of Gregory, In unâ fide nil officit Ecclesiae sanctae consuetudo diversa; yet in the same national Church, we must labour, not only for unity in faith, but also for uniformity in discipline, otherwise order can not be maintained, peace cannot be preserved, when every man hath a fashion by himself, there will follow infinite distraction and confusion. Therefore saith the Synod of the Belgic Churches: 
Articuli hi mutari, augeri, & minui, postulante ecclesiarum utilitate, possunt & debent, non erit tamen privatae alicuius Ecclesiae id facere, sed dabunt o●●nes operam, ut illos observent, donec Synodo aliter constituatur.  These Articles (namely concerning outward order and Polity) may be changed, augmented or diminished; yet it belongeth not unto any private Church to do that, but they must all labour to observe them, until the Synod shall otherways appoint. Finally, I pray you to remember, that when those men had the government in their hands, there was never any. Church more zealous to vindicate her orders from contempt, nor more forward to inflict severe censures, for small offences than they were; And so much they did profess. The Church of Scotland, in their constitutions, which were printed with their Psalm Books say; A small offence may justly deserve excommunication, because of the offender's contempt and contumacy. And again, Any sin may be pardoned, rather than contempt of wholesome admonitions, and lawful constitutions of the Church. Now shall they enforce others to the observation of their orders, and punish the disobedient with the severest censures; And shall not the King's Majesty, and the governor's of our Church, enforce them to the observation of our orders, which have been established by the whole Church in a lawful Synod, and confirmed by Act of Parliament, and by his Majesty's Royal authority? Oh my brethren deceive not yourselves, think not that the Church, the King, the State, the Law and all, will stoop to your fancies: No, if you will not obey the constitutions of the Church, you must feel the weight of her censures; If you will not submit yourselves unto the Church as to your Mother, she will not own you for her children, but cast you out as Hagar and Ishmael were cast out of Abraham's house, for their mocking and proud disobedience. Thus have I spoken at large, of the Church's power for instruction, for Ordination, for determination, for direction or making of Laws, and finally, for Correction or censuring offenders. In all which the Church is to be heard, for if he neglect to hear the Church, Let him be unto thee etc.  
And so I am come to the second part of my Text, the inference, sect 40 Let him be unto thee as a heathen man and a Publican. In which words, one thing is employed, and another thing expressed: The censure of the Church is employed; for if we must account such men as Heathens and Publicans, than the Church by her public sentence, must declare them to be such, else how shall we know that they refuse to hear the Church. Again obedience to the Church's sentence is expressly commanded: for in these words all the members of the Church are enjoined to take notice of her sentence, accounting no otherwise of all those who despise her admonitions, then as Heathen men and Publicans. For sit tibi, is a word of command, you must hold them for such. And that you may the better conceive the meaning of this phrase, you must understand that our Saviour alludeth unto the custom of his own time, and the practice of the jews: as St Paul borroweth a phrase from the jewish Church, 
●. Cor. XVI. 22.  when he useth that fearful imprecation, If any man love not the Lord jesus, Let him be Anathema Maranatha: So our Saviour here borroweth a speech from the custom of the jews, to express the condition of those, who should be excommunicated by the Christian Church, Let him be unto thee as an Heathen man and a Publican. 
Matth. IX. 10.  We know that Heathens and Publicans, were aliens from the Commonwealth of Israel, 
Luke. XV. 1.  they had no interest in God, no fellowship with the Church: In the Gospel commonly Publicans and sinners be joined together, and sometimes Publicans and harlots: And the Apostle opposes sinners of the Gentiles to I●wes by nature. 
Matth. XXI. 31. Cal. II. 15.  They were avoided in common conversation, in the fellowship of the private table, in so much that Christ was often taxed by the Pharisees for eating with Publicans; 
Matth. IX. 11. XI. 19  And especially they were secluded from the Communion of God's worship: and in that there was a difference put between the Heathen man and the Publican: The Heathen might not so much as enter into the Temple; if he did, it was polluted, Act. XXI. 28. He hath brought Grecians into the Temple, and hath polluted this holy place. But the Publican might enter into the Temple, and pray, Luk. XVIII. 10. But he must not partake of their service and sacrifice. Whereupon in the ancient Church, they had two degrees of excommunication; a lesser, which was like the Publieanes separation; and a greater, like the Heathen man's separation. In the same case should all excommunicate persons be amongstus, we should not admit them to the Communion of our Sacraments, and public prayers, nor converse ordinarily with them, nor have any fellowship with them, as the Apostle commands, I. Cor. V 13. Put away therefore from among you that wicked man, II. Thess. III. 6. Withdraw yourselves from every brother that walkeeh inordinately; and vers. 14. Have no company with them. This is to esteem them as Heathen men and Publicans. But there are some that are worse to persons excommunicate, then either to Heathen men or to Publicans, who hate them, deprive them of the society of those, who are tied unto them by natural and civil obligations, make a prey of their goods, lands, life and all, and adjudge them unto hell: yet Christ saith only, Sit tibi sicut Ethnicus, not sit tibi plut, aut pejore in loce, quam Ethuicus, Let him be unto thee as an Heathen, not let him be unto thee worse than an Heathen. Whence will follow. I. That we are not to hate such men, as we should not hate Heathen men nor Publicans, but pity and pray for them. It is true we shun the company of that which we hate and abhor, so our Saviour will have us to shun the company of contumacious offenders, as if we did hate them, but not to hate them for all that; for says the Apostle, yet count him not as an enemy. II. Thess. II. 15. II. That we are not barred from all commerce & society with excommunicate persons; not in cases of necessity; not upon occasion of trade; (for the jews did traffic with Publicans and Heathen) but especially not to give them good counsel, and to exhort them to repentance. This last is required by the Apostle, admonish him as a brother. II. Thess. III. 15. The fellowship then that is forbidden us with such persons, is a Communion in God's worship, lest it be profaned by them: as also entire familiarity, and needless society. III. And some sort of persons, cannot be barred from entire familiarity, and daily conversation with them, by any sentence of the Church, as all those who are tied unto them by natural and civil obligations, as the wife to her husband, children to their parents, servants to their master, subjects to their Prince: for the Apostle commands the believing woman, not to departed from the unbelieving husband, I. Cor. VII. 13. But to be subject even to their husbands which obey not the word. I. Pet. III. 1. & servants to count their masters, (even them that believe not) worthy of all honour, I. Tim. VI 1. Cesar himself was Heathen, when Christ instituted this censure, and yet he commands to renderunto Cesar the things that are Caesar's: All kings were Heathen, when the Apostles exercised this censure, and yet they conimaund all obedience to be given unto them, Rom. XVI. 1. I. Pet. II. 13. The Christians in the Primitive Church upon all occasions took arms, at the command of a heathen Emperor, and St Augustin commends them for their faithful service, to julian that Apostate Emperor: for, that they were bound unto him as subjects. Hence it will follow, that the Church, though she had never so much strength and power, yet ought not, can not excommunicate the King for heresy, Apostasy, or any other crime: for, that the main end of excommunication is, that the party being deprived of all society of the faithful, may be ashamed: But the King can not be deprived of the company of any one within his kingdom, all of them being his subjects, and owing service and allegiance unto him. So much a Popish Doctor doth acknowledge, 
Radulph arden's in hom● Domin. 1. post Pasch.  Reges ne excommunicare possunt sacerdotes excommunicatione majore, propter publicam personam quam sustinent: Priests cannot excommunicate Kings with the greater excommunication, because of the public person which they sustain. We find indeed that St Ambrose did bar the Emperor Theodosius from the Sacrament; but that was only the lesser censure, called suspension, 
Lib. V epist. 28. ad Theodosium.  as may appear by his own words, Causam contumaciae in te nullam habeo, sed habeo timoris, offer non audeosacrificium, si volueris assistere. He found no cause of contumacy in him, (which only deserves the greater censures of excommunication) but he was afraid lest the sacrifice might be profaned by his presence, before he had by repentance, expiated the guilt of blood which he had contracted. And yet even in this I think, that the Emperor's humility was more to be commended, than the Bishop's zeal. howsoever it is most certain, that the ancient Church, never offered to excommunicate any King, though never so wicked; That was a later practice of that man of sin, Who exalteth himself against all that is called God. Finally, if contumacious persons, be in no worse case, then Heathen men and Publicans; then the Church by her censure, cannot deprive them of goods, lands, or life: for the jews did not so either to Heathen men or to Publicans: And beside, such a punishment, do●th not belong to the Church, but to the civil Magistrate. It hath been therefore an intolerable tyranny in the Popes, to depose Kings excommunicated, give away their crowns, dispose of their kingdoms, and to arm, not only strangers, but also their own subjects against them, to take away their lives: As if that Christian kings, did far the worse for their baptism, and profession of Christ, and held not their crowns upon so secure terms, as Pagan princes do. This were to put them in a worse case, then are Heathen and Publicans, which our Saviour never intended: for as Crowns are not founded in faith, so they are not lost by infidelity; When a King, of a heathen becomes a Christian, he loses not that temporal right which he had, but acquires a new right in the spiritual goods of the Church: so, if afterwards of Christian he become Heathen, he loseth the new right which he had acquired, in the benefits and privileges of the Church, but not the old temporal right which he had unto his Crown. So Bernard told the Pope. In criminibus, non possessionibus potestas vestra, The Church hath power to censure offences, namely with the sentence of excommunication, not to take away possessions.  
But I might have spared this labour: 
Sect. 41.  for you are not the men who ascribe too much to the censures of the Church, but indeed too little, and set them all at naught: If a man for his faction & disobedience be cast out of the Church, you think him so much the nearer heaven, as one who hath witnessed a good confession, and is very zealous for the truth, than you account him most worthy of your company, as if our Saviour had said, If he refuse to hear the Church, Let him be unto thee, as a faithful brother. So little do you regard the sentence of the Church, which our Saviour hath commanded you to obey, saying, sit tibi, Let him be unto thee, as a Heathen man and a Publican, for which he gives a reason in the words following, saying, Verily I say unto you, What soever ye bind on earth, shall be bound in heaven; that is, the sentence pronounced by the Church, is ratified by God himself. Here I cannot dissemble the injury that is done unto the Church, by you in those parts: for her Instructions are not received; her Ordinations are neglected; her determinations despised; her orders contemned; her laws trodden under foot; her censures derided; In nothing she is heard: And these who refuse to hear her, ye are so fare from accounting them As Heathens and Publicans, that you esteem them as Saints and Martyrs; and account us no better than Heathens, Publicans, and persecuters: you open heaven only to those that are of your faction, damn all that approve not your fantasies, and so condemn all Churches, that are or have been, except your own Conventicles; That it is a wonder to me, how you can profess to believe The holy Catholic Church; for never any ancient Church observed these orders, which you seek to obtrude upon the world, as the discipline of Christ, and the seepter of his kingdom: And never any Church since the Apostles days, wanted our orders which you reject as unlawful and Antichristian: So that, that which you account the true Church, is not Catholic, and that Church which is Catholic, is not holy: Thus have you lost one article of your Creed. It was so with the Donatists in ancient times, and almost in every thing, their courses were so like unto yours, that as oft as I consider your opinions, and practise; I do remember them, and think it is, Vetus fabula pernovos histriones, as though by a Pythagorean transmigration, their souls had taken up their mansion in your bodies. Which I will instance, in some particulars. The Donatists did not only separate from the Catholic Church, but most arrogantly esteemed their own faction, to be the only true Christians, in whose assemblies salvation was to be found: 
a Beelesia una est, eam tu frater Parmeniane apud ●os solos esse dixisti. Optat, lib. 2. & post. Nitimini suadere hominibus apud vos sotos esse Ecclesiam.  So have you appropriated unto yourselves, the styles of Brethren, Good men, Professors; As if all others who favour not your faction, had no brotherhood in Christ, no interest in goodness, made no true profession of the Gospel. The Catholics acknowledged the Donatists to be their brethren, loved, pitied, and prayed for them; 
b Velint, nolint, fratres nostri sunt. Aug in Psal. 32. Concordate nobiscum flatters, diligimus vos; hoc vobis volumus, quod nobis. Id. Ep. 68  But the peevish schismatics, requited their love with hatred, esteemed them no better than Pagans, and disdained to salute them: 
c Isti qui dicunt, non es●is fratres nostri, Paganos nos dicunt. Aug in Ps. 32. Vos odio no● habetis, fratres utique vestros▪ auditorum animis infunditis odia, & docentes ne Ave dicant cuiquam nostrum Optat. lib. 4.  So albeit we have reached forth unto you the right hand of fellowship; yet have you answered us with disdain, terming us formalists, time-servers, worldlings, Papists, Arminians, limbs of Antichrist and no better than reprobates. But for my own part, I pass very little to be judged of you: for all your malice, you shall have my pity, and my prayers. The Donatists thought all things polluted by the touch of Catholics; and so washed their Church walls and their vestments, broke their chalices scraped their Altars: 
d d Rasistis. Altaria, fregistis calices, lavastis pallas, parieses & inclusa spatia salsa aqua spargi praecepistis. Optat. lib. 6.  So these men think that our service-booke, our Ceremonies, our Churches and all, are polluted with the Papists (though they descended unto them from the ancient Church, and we have better right unto them than they had) And therefore, where they had power, they did not wash the Churches, but in a sacrilegious fury, pull them down to the ground; burned the vestments, broke the chalices, or converted them to private uses, and razed the Altars; esteeming a beggarly cottage, fit for God's service, than a magnificent Temple; much like the officers of julian, who when they saw the holy vessels of the Church, cried out, En qualibus vasis ministratur Mariae filio? What stately plate is this for the Carpenter's son? The Donatists taught that the efficacy of Sacraments depends on the dignity of the Minister, and so would not receive the Sacrament from any, but such as they esteemed just men, that is to say men of their own faction: 
e De Baptismo dicere solent, tune esse verum baptismum Christi, come ab homine justo datur. Aug. Ep 167.  And are not some of you of the same mind, who refuse the Sacrament, though they might have it after their own fashion, only because the minister hath conformed himself unto the orders of the Church. The Donatists taught that the Church ought not to tolerate evil persons in her Communion; that Communion with such persons polluteth and profaneth the Church; And that therefore all the Churches of the world were perished, because they communicated with Caecilianus: 
f Donatistae— pertinaci dissensione, in heresin schisma verterunt, tanquam Ecclesia Christi propter crimina Caeciliani,— de toto terrarum ●● be perierit. Aug. count. ●pist. Parmen. l. 3. Id. de haeres. ad quod vult cap. 69.  And was it not upon the very same ground, that your brethren the Brounists did run both out of the Church, and out of their wits? they built their conclusions upon your premises, and put your speculations in practice: And (as I hear) some of you are about to follow them, God knows whither. The Donatists had no true ground for their scparation, but their own wills: Their rule was, Quod volamus, sanct●m est: 
Aug. count. ep. Parmen, lib. 2. cap 13.  It is so with you; for all your reasons hath been answered to the full, in so much that all wise men can discern, that it is not true reason that makes you stand out, but will, Passion, a desire to please the people, and (as you are pleased to term it) your conscience. 
August. Pasim. Optatus.  The Donatists did glory much in their sufferings, challenge unto themselves the honour of Martyrs, whereby they did confirm the hearts of simple people in their errors, and rend the Church with schisms and divisions: you have boasted as much of your sufferings, as ever they did, albeit very few of you, have been as yet touched, and those that were questioned, deserved a greater censure than was imposed: I will say no more of your sufferings, 
Qui resistit potestati, Dei ordinationi resistit; qui autem resistunt, sibiipsi judicium acquirunt— gravius perse● quitur siliu● patrem malè vivendo, quàm Pater filium castigan●●● & gravius ●n illa Saram persecuta est per iniquam superbiam, quàm came Sa●a per debitam disciplinam. etc. De Vnitat. Eccles. & Tract. in joban. Matth. V 10.  than S ● Augustin did unto the Donatists, that they that resist, draw punishment upon themselves, for resisting the ordinance of God: That the son persecutes the father more by his dissolute living, than the father doth the son by chastising him. That Agar the handmaid did persecute Sarah her mistress more grievously, by her proud disobedience, than Sarah did her by just correction: That Ishmael was cast out of Abraham's house, for Isaac's sake, and yet the Apostle calls not Isaac, but Ishmael the persecuter. And often he repeats this sa●ing, Non poena, sed causa facit martyrem. So it is only the cause that puts a difference, between a Martyr and Malefactor, I shall therefore entreat you, to look before you leap, and consider well the cause for which you suffer: for as it is a blessed thing to suffer for righteousness sake, so if ye suffer for evil doing, you have no cause to rejoice. Esse Martyr non potest (saith Cyprian) qui in Ecclesia non est: Adregnum pervenire non poterit, qui eam quae regnatura est derelinquit. It is a sin to resist a lawful ordinance; to suffer for your disobedience, is a greater sin: but the greatest of all is, by suffering to confirm simple people in their errors, entertain faction and division, and rend the bowels of the Church.  
Here in the last place, 
Sect. 42.  I shall beseech you who profess to make a conscience of all sin, to consider how by your standing out against the orders of the Church, you involve yourselves into the guilt of many great and grievous crimes, As I. Disobedience to lawful authority: for we are bound in conscience, to obey our superiors in all things, that are notcontrary to the word of God. This is the confession of the Church of Scotland, printed in the beginning of their Psalm books, and it is grounded upon God's word: Our Saviour commands us to hear the Church. 
Matth. XVIII. 17. Rom. XIII. 1. Mebr. XIII. 17. I. Pet. II. 13.  The Apostle to be subject to superior powers, and to obey them that have the oversight of us. S. Peter, To submit ourselves unto every humane Ordinance. But to subsume, these things you refuse to confent unto, are commanded by lawful authority, and are not contrary to God's Word, but things in their own nature merely indifferent, as hath been not only proved, but even confessed by foreign Divines, who live under another Church-governement; insomuch, that Bishop Hooper, who was the first that I know, who opposed the Ceremonies of the Church of England, especially the Surplis, and the Cope, was convinced by the strong arguments of Bucer, and Peter Martyr, and advised by M. Calvin to conform himself even for obedience sake: for it ill becometh those who should teach the people obedience, to be themselves examples of disobedience. II. Perjury: for all of you have received, both the Oath of the king's supremacy, and of Canonical obedience: and there is nothing required of you, but what the King may lawfully command, nothing but what the Canons of the Church do enjoin, and what yourselves when you entered into the ministry, knew that all ministers of this kingdom were bound to observe. Consider I pray you, whether your proceed be correspondent to your oath, And how you can excuse yourselves from perjury. Did you swear with a mental reservation? that is but the trick of a jesuite, and will prove but a poor defence before Almighty God, who is the judge and avenger of an Oath. III. You cast a reproach upon the Church, as if she did enjoin things unlawful and Antichristian, you disturb her peace, and rend her unity, shedding the blood of war in peace, and as it were dividing Christ's seamlesse coat, which is a sin as great as worshipping of Idols: for the time was when it was said, 
Dionies. Alexandr. apud Niceph. Euseb. hist. eccl: lib. 6. cap. 38.  Non minoris est laudis non scindere Ecclesiam, quàm Idolo non sacrificare. And again, Op●rtuerit etiam pati omnia, ne scinderetur Ecclesia Dei● If you ought to suffer all things rather than the Church should be rend, then certainly you ought to suffer your own wills to be controlled by the judgement of the Church, in matters of outward ardour and decency. iv The loss of your ministry, which should be dearer unto you then your lives, must be in you a sin. What will you answer unto the Lord in that great day for suffering yourselves to be deprived of your ministry, and drawing back your hands from the plough, only for wilfulness? you may be sure that he will not judge, that you suffered for well doing, but that you perished in the gainsaying of Core, We know that the Apostles did become all unto all, even practise themselves, and advise others to practise Ceremonies as evil and inconvenient in number, nature, use and evil effects, as ours are even in your judgement, yea and such Ceremonies too, as they had preached against, and this they did for to avoid a less evil than deprivation, even to get a door of utterance opened unto them in one place; V Behold and see how this your opposition brings a scandal upon the conformable Clergy, as though we were all but time-servers; And gives advantage to the Papists; for our discord is there music; The Scripture speaking of the debate between the servants of Abraham and Lot, doth add that the Canaanites dwelled in the land, Gen. XIII. 7. To signify that though their contention was evil in itself, yet it was worse, because the enemies of God, where of the land was full, would rejoice at it. So your contentions are evil in themselves, but the worse, because the Papists are in the land, who from your strifes take occasion to blaspheme our religion. VI Your opposition hinders the work of the Gospel, and the edification of God's people: for many of them who admire you, make these things wherein we differ, their greatest study, and think they have Religion enough, if they be but upon your side, if they can hate a Bishop, and abhor a Ceremony. Thus the weightier matters of the Law are neglected, 
Matth. XXIII. 23.  while we contest about Mint and anise and Cummine, matters merely circumstantial. This indeed is Tragoedias agere in nugis. I have heard of a man who came to a Physician to complain of the whit-law in his finger, and the Physician looking upon him, espied death in his face; for the man was in a deep consumption, whereof he was nothing so sensible as of the pain in his finger. So it is with you, you complain grievously of Ceremonies and orders established, and are not sensible of a dangerous consumption, even the loss of Charity, which is the life of religion. Finally, consider unto what dangers you expose yourselves, and what shall become of you, when ye are cut off from the Communion of the Church: Ab arbore frange ramum, 
De Unit. Ecclesiae.  fractus germinare non poterit: (saith Cyprian) A fonte pracide rivam, praecisus arescet. As a branch cut off from the tree, must needs whither, and a stream divided from the fountain must presently dry up: so those that are cut off from the mystical body of Christ, must whither and dry up, as wanting the vital influence of God's spirit, and the watering of the dew of grace, which is a fearful judgement, expressed elegantly by the Apostle by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. IX. 1●. Heb●. III.  from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth properly to dry up, and whither. It is said that when Cain was cast out from the presence of God (that is from his Church, and the place of his worship) He went and dwelled in the land of Nod: so you when you are cast out of the Church, are preparing to go and dwell in the land of Noddies, and it is strange if the sides of one ship can contain them, who cannot be kept within the pale of the Church.  
All these things deserve your consideration, and may give you occasion to repent hereafter when it will be too late: I thought it therefore my duty to warn you, 
Gen. XLII, ●●.  as Reuben did his brethren, beseeching you for god's sake, if there be any bowels of compassion in you towards the Church your mother, your brethren, your friends, your flock, yourselves; that you would yet lay aside all prejudice and partiality, and the spirit of contradiction, & compose yourselves to peace, unity and love; 
Psal. CXXVI. 6●7●  O pray for the peace of jerusalem, Let peace be within her walls, and prosperity within her palaces. Think not that you are wiser than the Church, than all Churches, 
1. Co● XIIII. 26.  as if the word of God had come only from you, or to you, and to none beside: but remember that you are men, and so may err; that better men have erred, & have thought no shame to acknowledge the same, and retract their error. In this life we shall never be resolved of all doubts, therefore the jews had wont to say, Elias cum venerit solvet dubia. The safest course is, where you doubt, especially about matters of this kind, concerning Order, and Church polity, to submit yourselves peaceably to the judgement of the Church; and then, 
Phil. III. 15. Rom. XV. 5.  If ye be otherwise minded, God shall reveal even the same unto you. Now the God of peace and consolation give us that we may be like minded one towards another: 
I. Cor. I. 10.  That we may all speak one thing, and that there be no dissensions amongst us, 
Eph. iv ●.  but that we be knit together in one mind and in one judgement; endeavouring to keep the unity of the Spirit, in the bond of Peace. Amen.   

AN ANSWER TO CERTAIN OBJECTIONS MADE AGAINST THE ORDERS OF OUR CHURCH, ESPECIALLY KNEELING AT THE COMMUNION.  
I Was at first somewhat perplexed and doubtful, whether it became me to tkae notice of a late Libel, the foolishest that ever was spread abroad, in writing, praetending to set down a relation of a certain Conference between myself, & some unconforme Ministers of my Diocese, or whether like a noisome snuff to let it dye out of itself, as unworthy the treading upon. Herein I took counsel of the wisest of men, even of Solomon, but he left me (upon the matter) as irresolute as he found me. 
Proverb. XXVI 4.5.  Answer not (sayeth he) a fool according to his foolishness, lest thou also be like him. And yet immediately thereafter, Answer a fool according to his foolishness, lest he be wise in his own conceit. The reasons are forcible on both sides, but I have followed the later advice, not because in Solomon, secundae cogitationes were saniores; but because it fitliest jumpeth, both with the exigency of the time, and humour of the men whom I am to encounter, lest the fools grow more wise in their own conceit.  
When I first met with this Libel, I expected somewhat savouring of wit, (for I dare pronounce them not guilty of much judgement) but found it a mere fardel of lies. And so much hath been confessed by all men of quality, who were present at the Conference. Yea, and by some too, neither disaffected to their persons, nor cause. All the most material things which I spoke, are left out, many things fathered upon me which I never thought, just as it pleased the Libeler to forge and frame them, for his own advantage, and to serve his Reply; Chimeras sibi fingens qua● jugulet, sed alijs Chi●aris oppositis. Not unlike the fellow in Martial: Quod tibi vis dici, dicere Fusee foles. Violating therein, (to omit his incivility) the prescript of humanity, and common honestiet being formerly admonished to transmit unto myself their Arguments in writing, and in like manner to receive my answers; that thus by his or their good allowance, I might have acted my own part, in my own person; not under the larve of such a puppet, as out of their malice in general, and the particular fatuity and ignorance of the Libeler, they have thought fit to bestow upon me. for albeit he were indeed an Impartialist in his own cause, (which no wise man will believe) yet were it impossible for him, either to remember my words, or express my thoughts, so fully as myself. But he found, that having an ill cause, he stood in need of all helps; And this sort of men, (as is well known to the world) though it be but the sign of a profligate and desperate cause, make no small advantage by their lying: were it indeed God's, (as they bear the world in hand) it would not need such props as those to support it. Wilt thou make a lie for God (saith job) a one doth for a man, to advantage his neighbour? The Apostle proveth the resurrection of Christ, by this inconvenience which would follow if Christ were not risen▪ 
1. Cor. XV. 1●.  Then we are found false witnesses of God, for we have testified of God, that he hath raised up Christ. If the Apostle had been of these men's mind, this had been no Argument; for that testimony which they gave of the resurrection of Christ, was a special motive to draw men unto the faith: And so conduced unto their cause; but for all that, if it had been an untruth, they should have been found false witnesses, which God cannot endure, though done with an intent to advance his own service. Amongst the six things which the Lord doth hate, Solomon reckons a false witness, that speaketh lies, and him that raiseth up contention among brethren. And again. 
Prov. VI 16. XIX. 9  A false witness shall not be unpunished, and he that speaketh lies shall perish. Yet have these men so accustomed their tongues thereunto, that now, Ab corum ere pallida veritas fugit.  
But it is ordinary with these men to belie their Ordinary; I wish their malice, their madness had here stayed. But as though the burning of one Temple had not been enough to make them famous, 
L. Bishop of Derrie.  they have most shamefully traduced a Reverend and worthy Praelate of our Church, who came in but by accident; making him to rave throughout their whole Libel; whereas it is well known, if he had entered the lists of disputation with them, (which he did not, speaking but very little, and that not unto them, but unto myself) an army of such Pigmeyes could not have stood before him: To repeat the passages wherewith they basely belie him, were but to cherish credulity in the reader; All who were present, testify they never heard him speak any such words. And beside, 
a Qui perdere vult faenum, emat Asinum. A pul●  If any will lose so much hay, as to entertain that Ass, or time as to read that barbarous Libel. They shall find such unworthy and sordid trash to be fare from, both the candour of his style, and gravity of his judgement. But it may be said of these men (as St Hierom of some in his days) Existimant loquacitatem esse facundiam: 
Lib. contra Helvid.  & malodicere omnibus bonae conscientiae signum arbitrantur. They had sufficient experience of his ability in this kind, about two years before that in the same place, where he so baffled them with the strength of his Arguments, that, their mouths being stopped, they were evidently discerned to speak through the nose, Insomuch that afterward, to save the poor remnant of their repute with their followers who were present, and perceived them to be both confuted and convinced; they had no other excuse, but that they were daunted by the authority of his place and person. A miserable subterfuge and no better than that which Foelix the Manichee made for himself, when in a public dispute, he was triumphed upon by St Austin (but withal unwilling to confess his ignorance) Terret me apex Episcopalis. 
Act. cum Foe. louse lib. I.  And yet it is well known that these men do not use to defer so much unto a Bishop, as that haeretique or other heathen Philosophers in their conferences and letters, did unto that learned father.  
This contumelious and unfair dealing did once persuade me, not to answer the fool according to his foolishaesse: But to contemn these annal Volusî cacatas chartas. The subject I have to do with, is so base, the parties so unworthy, that Vinco, seu vincor, semper Ego maculor; And therefore perceiving them to be fallen out of one brainesickenesse, into another, that is, from babbling to scribbling, as desirous to be pressed aswell as suspended: I had set up my rest with the Epigrammatist 
Allatres licet usque nos, & usque, 
Mart. lib. V Epig 61.   
Et gannitibus improbis lacessas:  
Certum est hanc tibi pernegarefamam,  
Olim quam petis in meis libellis,  
Qualiscunque legaris ut per orbem.  
Nam te our aliquis sciat fuisse?  
Ignotus pereas miser necesse est.  
Non deerunt tamen hac in urbe forsan  
Vnus, vel duo, tresve, quatuorve,  
Pellem rodere qui veli●t caninam.  
Nos han à scabie tonemus ungues.  But since they have sung an Io Paean to their victory, where they have little cause, 
Prov. XIV. 15.  and by that means have seduced a number of simple people (as the foolish will believe every thing) insomuch that many especially of the female sex, have refused to receive the holy Sacrament for fear of Idolatry: I will take some pains briefly as the haste of the press, the importunity of mine own affairs, and present indisposition of my body will give me leave; to remove these scruples, that the poor people who have been misled by these blind guides, may be reduced unto the unity of the Church, which is the thing in this world I most desire; That I may truly say with S. Cyprian, Opto equidem, ut si ficri potest, nemo de fratribus pereat, & consentientis popull Corpus unum gremio suo gandens matter includat. I desire, (if it be possible) that none of the brethren perish, but that the Church like a glad mother may receive them in her bosom, being all of one mind.  
This was the only cause which moved me to hear their objections. I did not admit disputation to call the present laws in question; but in all meekness to instruct them that were contrary minded: and to settle their unresolved consciences; believing them to be the men they professed, desirous of truth rather than victory, and that if they might receive satisfaction to some few doubts, they were ready to yield that obedience which is required: And both to conform themselves unto the present government, & to draw their people unto conformity also. And in this I followed the example of S. Augustin, who admitted Foelix the Manichee, unto a public conference in the Church before the people: wherein the haereticke, (though stiff to maintain his error) yet gave the Bishop the reverence due to his place, which these men would not afford unto me, and after long babbling at last yielded unto the truth. I was not so happy in the success, in regard of the difference, betwixt his auditors and mine; his making conscience of the truth, and accounting it Religion to reverence their Bishop, and to believe him as God's messenger: but mine resolved never to forsake their opinions, though the truth were made never so evident unto them, having judgements forestalled with praejudice, against whatsoever should be spoken by a Bishop, whom to despise they account it the highest perfection of Religion. Besides the weakness of their understanding is such, that they were not capable, either of Arguments or answers, but transported with the opponents sighs, groans, lifting up of his eyes, & spreading out of his hands; being the best Arguments which ever these zealots learned in the Schools: And indeed of no small weight with the common people; As the Orator well knew, when being in a certain defence prevented of his usual and lamentable conclusion, by the tears, and more lamentable conclusion of Horsensius, he cried out as one half undone, Surripuisti mihi ornamenta Orationis meae. Is it then any wonder that my conference which was only begun, and so rather intended, then acted, had not the desired success? yet I dare say that censure which Erasmus passed upon that conference betwixt S. Augustin and the Manichee, may be as truly applied unto ours: Which is this; (and not impertinent to the present purpose) In his acts nescio quid potissimum admirer, 
Aug. Tom. 6. de act. cum Foel. fol 363. edit. Basil.  Foelicisnè impudentiam qui provocârit ad publicam disputationem, ad quam adeo non fuit instructus, ut vix Asinus possit insulsius argumentari; An populi tolerantiaw, quae delirantem beluam citra tumultum auscultârit; An Augustini stomachum invincibilem, qui tam indoctis ineptijs tamdiu tantâ lenitate responderit. In these Acts I know not what chiefly to admire, the impudence of Foelix who did appeal to a public disputation, for which he was so unpraepared, as no Ass could have spoken more absurdly; Or the lenity of the people, who without tumult heard that raving & doting beast, or the invincible patience of S. Augustin, who with much mildness, did so long answer to such unlearned fooleries. Though I could not come near that eminent Bishop in learning, yet I laboured to imitate him in patience, whereof I will yet give a further proof by revising that Libel, and making a full answer to those objections which the Disputer (being instructed by the rest of his brethren what weapons to use (made against the Orders of our Church, at lest as many of them as keep off the people from Conformity. And yet I find the Libelers relation so void of sense, that I should blush, to set down his own words, lest the Echo might be taken for the voice: But I hope the reader shall find, that albeit I set not down all his words yet I have neglected nothing therein material; And by this my hafty answer, Quam non meditor, sed effundo, all men may receive satisfaction, who are capable of instruction; And wherein if my style be homely, nay, abject, I desire the reader to remember what sort of people I have to do with: how I apply myself to their capacity; And perhaps the very reading of that Libel hath infected my pen with barbarism.  
At first our Disputer did only dally with our Translation of the Psalms, Apocryphal Lessons, and Collect for Christmas day, wherein he intended only Velitationem quandam, tanquam levis armaturae; sending forth his light horsemen rather to view the advantages of the ground, then to fight; whom I shall not need to encounter, in regard the Auditory was generally weary of these peevish and poor exceptions: And the Disputer himself hath confessed (as I am credibly informed) that it was against his will, he did move those first scruples, even in his own judgement so apparently frivolous, but that he was wrought, and in a manner enforced thereunto, by one of his brethren, who praesumed much upon his skill in the Hebrew.  
Besides those exceptions, all that was objected for order's sake, I shall reduce unto three heads: for in the Libel there is neither method nor sense.  
First, he desired a warrant from Scripture, to justify our Ceremonies; whereunto my answer was: That if they meant a particular and express commandment for every Ceremony and Church-constitution, I had sufficiently proved in my Sermon, that it could not be expected, neither are they themselves able to produce such a warrant, for such orders as they themselves enjoin and practise in their own Congregations: But if they meant a general warrant, our Church hath as much as they, or any other Church yet ever had for their constitutions: Even that warrant of the Apostle, Let all things be done decently, and in order. 1. Cor. XIV. 40. Which is that great Apostolical Canon, 
Calvin in locum.  by which all other Canons must be squared, the true Touchstone to try Ceremonies, and the Balance wherein all Church-Orders should be weighed. And whereas some Ceremonies seem decent unto some, which unto others, seem otherwise; Those whom God hath made Governors of his Church, (and not any private man) are to judge of their decency. If private men appoint orders to be used in the public worship of GOD, (as these men do in their Congregations) they must show their Commission, otherwise we must take that for decent in things indifferent, which seemeth decent in the eye of public authority; And those things which they were required to practise, were in themselves things indifferent, no ways repugnant unto the Word of GOD; had been esteemed by the Church in all ages, to be not only decent, but of singular good use; And are now enjoined by lawful authority: And therefore they were bound in Conscience, to submit themselves thereunto, having for the same, a warrant in Scripture, in all those places which require obedience to be given unto our Superiors. Rom. XIII. 1. Let every soul be subject unto Superior powers. I. Pet. II. 13. Snbus it yourselves to every ordinance of man for the Lord's sake Hebr. XIII. 17. Obey them that have the rule over you.  
Now, what saith the Libeler to this? he struggles like a fish on the hook, and uttereth such pitiful stuff, that I am ashamed to relate it. He tells us, that the meaning of the Apostles words, is; Let all things ordained by God, be done decently and in order; Be it so: The Sacrament is ordained by God, and therefore to be received decently: Now, I have fully proved in my Sermon, that God hath not in Scripture, either by precept or by example determined, what particular gesture should be used in the Sacrament: And therefore the same is left to be appointed at the discretion of the Church: The Church hath appointed kneeling, which is a decent gesture, as afterwards I shall show. I have also declared, that Kneeling is no humane invention, but a natural gesture, and so ordained by God, which hath been, and may be applied to every part of God's worship. He further says, That rule must abide the trial of other rules of God's word; This is strange Divinity: Will he question a rule of God's Word, call it to the bar, and try it by a furie of its fellows? But I think his intent was, (if he could have written sense,) to say, that Kneeling at the Communion, must abide the trial of other rules: And so it shall; even of that rule which he hath mentioned, Abstain from all appearance of evil. As I shall show in the proper place. In the mean time I tell him, that their sitting at the Communion will not abide the trial of any of the rules of God's word. I have proved in my Sermon, that it is an undecent and unreverent behaviour in God's worship, that it was never commanded, & seldom or never practised in any act of God's service, but only upon occasion: It carries an appearance of evil, a show of profaneness, irreverence, pride, & presumption: It is flat contrary unto that rule of the Apostle; 
Rom. XIV. 19  follow these things which concern Peace; for by it the Peace of this Church is disturbed, her Unity rend: It gives offence unto all sorts of men, to their brethren, to the Magistrate, to the whole Church of God. And therefore it doth not tend to the glory of God, and aedification of his people.  
The second Class of the Disputers Arguments were taken from Christian liberty, and the care we should have to avoid scandal, to which purpose he alleged Rom. XIV. 3. Let not him that eateth, despise him that eateth not, etc. ver. 15. Destroy not him with thy mea● for Whom Christ died, I. Cor. VIII. 13. If meat offend my brother, I will eat no flesh while the world standeth. Unto all which I gave a full and satisfactory answer: Albeit he hath not the honesty to set it down; for it seems he saw that he had neither strength to overthrow it, nor so much ingenuity as to yield unto the truth when it is declared unto him. I shown that there was a great difference between their case and ours in two particulars; first, The things whereabout they did differ, (namely eating or not eating of things sacrificed unto Idols) were merely indifferent, not only in their own nature, but even for use; it being free and arbitrary unto them to eat or not to eat, forasmuch as there was no law either to command, or to forbid the use of these meats; And therefore the believing Romans, and the Corinthians not only might, but also ought, sometimes to abstain from such meats, for the avoiding of scandal. But it is not so with our Ceremonies, albeit they be indifferent in their own nature, as neither being particularly commanded, nor forbidden in Scripture: yet they are not now indifferent unto us, for the use, nor left unto our choice, the observation of them being enjoined by lawful authority, (and that the Magistrate hath power to make Laws in things indifferent none will deny but an Anabaptist) And therefore now, though never so many should be offended at our Ceremonies, yet we can not forbear to use them without a greater scandal in open disobedience to lawful authority. Before that Apostolical constitution, Act. XV. It was lawful for a man either to eat, or not to eat things sacrificed unto Idols, as he found in his conscience most expedient for aedification, there being no law divine, or humane, to rule his conscience, but only the judgement of his own mind and the general law of charity: But after that constitution was made, It was not lawful for him to eat, though in the presence of converted Gentiles, who would perhaps be offended at his forbearance; because now though the matter be indifferent in its own nature yet it was not free and arbitrary for use, at lest to those Churches, for whom the constitution was made, of Antioch, Syria, and Cilicia: for it seems that the eating of things sacrificed to Idols, was in some sort permitted the Church of Corinth, if no man did challenge it. I. Cor. X. 27. Whatsoever is set before you eat, ask no question for conscience sake. A second difference I observed between their case and ours, that those whom the Apostle will not have us to offend by the use of our Christian liberty, in things indifferent, were weak brethren, as shall appear in all the places alleged by the Disputer, Rom. XIV. 1. Him that is weak in the faith receive unto you, v. 2. One believeth that he may eat of all things; And another which is weak eateth herbs. Whereupon follows immediately, Let not him that eateth, despise him that eateth not. Chap. XV. 1. We which are strong, aught to bear the infirmities of the weak. I. Cor. VIII. throughout the whole Chapter, ver. 7. Their conscience being weak, is defiled; and so ver. 9.10.11.12. They were weak as being newly converted unto the faith, & as yet neither having means, nor leisure, to be fully instructed in their Christian liberty, and therefore much was to be yielded unto them, lest coming newly from judaisme, where they had learned to be zealous of the Law of Moses, if they should see Christians not observe that Law, they might be offended at the Christian Religion. And withal it is to be praesumed, that those to whom the Apostle grants such Indulgence, were willing to be instructed in the right way. But those who take offence at our Ceremonies, are not now to be esteemed weak: They think themselves the only illuminates, even the very Gnostics of this age, in comparison of whom, all others, who are not of their faction are very Ignaroes', whose minds the god of the world hath so blinded, that they are destitute of heavenly knowledge. Besides, they have had a large time allowed them, to inform their consciences, and all means have been used to give them satisfaction. But a fool despiseth his father's Instruction. Prov. XV. 5. And why? The way of a fool is right in his own eyes. Prov. XII. 15. So that those brethren, whom the Apostle would not have others to offend, in the use of their Christian liberty in things indifferent, were only weak; Ours are wilful; They timorous, Ours obstinate; Their offence proceeded from simple ignorance, arising from the want of time, and means of Instruction; But the offence which our men take at the Ceremonies, proceeds from affected error, from pride, prejudice, singularity, and the spirit of malice and contention. And therefore I dare say, that albeit his Majesty, and all that are in authority over us, would dispense with the present Laws, and leave it to our own choice, whether to use, or not to use the Ceremonies, for fear of giving them offence: Yet were we bound in conscience not to yield unto them in one jot by our forbearance, in regard that thereby we should but bolster them in their error, and confirm them in their obstinacy and opposition against the Church. I am sure this was the practice of the Apostles; At first they yielded much to the weakness of jewish Converts, doing and forbearing many things, to avoid their offence: But when they did pertinaciously persist in their error, calling our Christian liberty in question, the Apostles resolutely maintained it, not regarding their offence at all. So S. Paul who circumcised Timothy, to avoid the offence of the weak jews, would not circumcise Titus, to please others who were perverse despisers of our liberty; And he who did purify himself to gain a good opinion of the weak jews who were zealous of the Law; 
Act. XXI. v. 20. & 26. Gal. 11. 1●5.  yet when certain false brethren crept in privily to spy our liberty, he gave not place unto them by subjection for an hour. And whenas S. Peter for fear of offending the jews at Antioch, forbore to eat with the Gentiles, he reproved him for it to his face, interpreting that fact of his to be an effectual seducement, albeit he did not preach judaisme, Why compelest thou the Gentiles to judaize? ver. 14. As he would not yield to any thing to displease those who were wilful despisers of our liberty, no more should we to please those men, who are resolved never to be satisfied. I am sure the tenderest hearted man amongst them, will not forbear the eating of a fat Capon upon Good-Friday, for fear of offending a Papist. And why should we forbear either Surplis, Cross, or Kneeling, because they are offended at it.  
In these two particulars I shown in the Court, the difference between the things whereof the Apostle speaketh, and our Ceremonies, so plainly, that it was thought sufficient to satisfy any, but those in whom affection & partiality have put out the eye of reason. And upon these two cases I dare now venture the cause. first, that we are nowhere commanded to forbear the use of a thing indifferent, even where we are left to our own choice, for fear of offending the wilful despisers of our liberty; but only to avoid the offence of weak brethren, who are willing to learn the right way, & have not had leisure and means to be informed. Secondly, that if the Magistrate interpose his authority, commanding the use of a thing in itself indifferent; we are not to forbear the doing of it, for fear of offending any whatsoever they be, whether wilful, or only weak. And that it is so, shall appear unto him who reads these two Chapters, whereunto the Disputer did appeal, & studies not the syllables, but the sense of them. And to make this same yet more manifest, I will recommend unto the Reader that is desirous of satisfaction, these considerations following. I. When the Apostle chargeth us to avoid the offence of our weak brother, he gives this reason, that we should not please ourselves, but our neighbour to aedification, Rom. XV. 1.2. Whereby it is evident, that he speaks only of these things which are not commanded, but left to our own liberty to do or not to do, in which case he will have us to please our neighbour, if he be a weak brother, rather than ourselves: But if the Magistrate have interposed his commandment in a thing indifferent, then as we can not forbear it to please our neighbour, if he be a weak brother; so we do it not to please our selves, but to please him, whom God hath commanded us to obey, not only for wrath, but for conscience sake. II. A thing in itself indifferent, being enjoined by lawful authority, becometh necessary unto us for the use; So the Apostles speaking of things in themselves indifferent, as abstinence from meats offered to Idols etc. When once they had made a constitution touching them, call them Necessary things Act. XV. 28. And the Apostle says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Rom. XIII. 5.  It is necessary that you be subject. And surely there is nothing wherein we can show our obedience unto the Magistrate's authority, but only in things indifferent, which God hath left in our power: for, those things which God hath commanded, we must do, whether the Magistrate command them or no, yea albeit he should forbid them: And those things which God hath forbidden, we must not do, whether the Magistrate forbidden them or no, yea albeit he should command them: so that there is no scope left, either unto the Magistrate to command, or unto us to obey, but only in things indifferent. III. If we should not obey the Magistrate in a thing indifferent, when some men take offence at it; then we shall never obey him at all, there shall be no order, no constitution; for there can be no public action, order, or constitution, which some men will not dislike. iv Obedience to the Magistrate is a greater duty than the pleasing of a private person, and consequently the evil of disobedience, greater than the evil of scandal. V If our obedience to the Magistrate in a thing indifferent, offend any, the evil is not in us, but in him who is scandalised: for as Tertullian saith, Res bona neminem offendit, nisi malam mentem. It is scandalum acceptum, not datum, he ought not to be offended, being bound to obey the Magistrate as well as we: now were it not a strange, if I should forbear to do my duty, because another man is resolved not to do his. VI As it is a sin to disobey lawful authority, and no sin in us, if another be offended at our obedience: so there is fare greater danger, both to ourselves and to all the whole Church, in disobedience, then can be in the offence of a few brethren. Lastly, If we refuse those things that are enjoined, we cannot avoid disobedience; But if we observe them, we may prevent or remove the offence that is taken at them, by informing the people aright, that they are things in themselves indifferent whereunto Christian liberty doth extend, and that the Magistrate aught to be obeyed in these things. But our brethren are so fare from teaching such doctrine, that they teach nothing else but disobedience, 
II. Sam. XX. ●.  like Sheba the son of Bichri blowing a trumpet to sedition; insomuch that some who are now questioned for frequenting their conventicles, being examined upon Oath, could not remember any, one point of Christian Instruction, in all their Sermons, but that they preached against keeping of Holidays, and kneeling at the Communion. If so much pains had been taken to teach them obedience to lawful authority, the scandal might have been removed long erenow. Whosoever will be pleased to consider these particulars shall find, that what the Apostle hath spoken of Christian liberty, & of giving offence, makes nothing against our Ceremonies, but every way for them. Besides those two differences which I have observed, between their case of whom the Apostle speaks, and ours: It were easy to show many other things, wherein they are most unlike; namely the eating and not eating of meats, are private actions, in a man's own power to do or not to do: But our case is concerning the public Ceremonies of the Church, which no private man can dispense with. The Apostle by forbearing flesh did prejudice none but himself: But we in refusing the Ceremonies should prejudice the authority of the Prince. The Apostles for bearance did further the course of his ministry, and therefore he became all unto-all; But our refusal of the Ceremonies should lose us the liberty of ours, and that most justly for our disobedience. Finally, amongst the Romans some were offended at the eating of those meats, but I do not read that any was offended at the not eating of them: It is otherways with us, where one is offended at our Ceremonies, ten wiser than they would be offended if we did not use them; And fare more if we did follow their fashion in the manner of God's worship.  
The case being clear, that the Orders which our Church enjoins, are neither contrary to Christian liberty, nor to that care we should have for to avoid offence; In the next place I will labour to find out the cause of this gross mistake in the brethren, which certainly is this, that they do not rightly consider the nature of Christian liberty, whilst they set it upon tenter-hookes, and stretch it further than the nature thereof will bear; seeking not only a liberty of mind and conscience in things indifferent, but a freedom also in their outward actions, which is not Christian liberty, 
Calv. Inst. lib. III. cap. 19 Sect. 10.  but licentious immunity, contrary to the doctrine of the Gospel: for S. Peter exhorting all men to be obedient unto Magistrates, 
I. Pet. II. 16.  he warns them not to use their liberty as a cloak of maliciousness, Namely, In casting off the bridle of government. It is proper to the liberty of the Creator alone to be unlimited; but all lawful liberty of the creature, is and must be bounded, not only by the Law of charity, (which these men will acknowledge) but also by the law of loyalty; for if all restraint of the outward man were contrary to Christian liberty; then were it not lawful to obey the Magistrate in any thing; Then if the King should be pleased to confirm the Orders, (or as they term them the circumstances of worship) which have been used in their congregations; They were bound to forsake them, for the zeal of their Christian liberty. And what is this else, but to bring flat Anabaptisme and Anarchie into the Church, to overthrow all Government, and dissolve the bonds of subjection and obedience to lawful authority. You shall therefore understand, that the Magistrate by his Laws may moderate or restrain the outward actions, wherein the external use of our liberty consisteth; The inward liberty of conscience before God, notwithstanding remaining entire. He may enjoin any action which in God's worship may be used lawfully; So that no opinion be put upon the conscience, which taketh away the full respect of its indifferency. And this is that which St Peter says; We must obey the Magistrates, as free, that is, as being persuaded that the thing commanded in itself, and to God-ward (as Calvin speaks) is indifferent, and whether we do it, or not do it, in itself it commends us not unto God, otherwise then that by obeying of the Magistrate, we do also obey God, who hath commanded us to be subject unto him. Which will better appear if we consider that Christian liberty is inward and spiritual, which may stand with the outward servitude of slaves (as the Apostle shows. I. Cor. VII. 22.) much more with the obedience of free subjects: It is seated in the mind and conscience, and respecteth nothing, but what is between God and us: It contenteth itself, if there be no opinion put upon the conscience of the necessity of these things, which God hath left indifferent: if they be not obtruded as divine Laws: if no Religion be placed in them, nor they pressed as immediate parts of God's worship. It is only the subjecting of the conscience unto a thing indifferent, 
I. Cor. VI 12.  (which the Apostle calls, The bringing us under the power of a thing) which overthrows our Christian liberty: not the necessity of obedience unto lawful authority; but the doctrine or opinion of the absolute necessity of the thing itself. In a word Christian liberty is not taken away by the necessity of doing a thing indifferent, or not doing; but only by that necessity which taketh away the opinion or persuasion of the indifferency of it: As may appear by this, whensoever the Apostle condemns the practice of jewish Geremonies, at that time when there was some dispensation and indulgence granted unto Christians, till the Synagogue should be buried with honour; It is manifest that he condemns not so much the use, as the doctrine and opinion which they had of them; because they were urged and used, not as things indifferent, but as necessary unto salvation. For we know that he himself many times did use them, which he would not have done, if they had been then simply evil: he circumcised Timothy; and many Christians who gave their lives for the Testimony of jesus Christ, were circumcised at that time, even after their conversion unto the faith; And yet when the false Apostles did urge the necessity of Circumcision, he said, If ye be circumcised, Christ shall profit you nothing, Gal. V. 2, That is, If you be circumcised with an opinion of the necessity of that Ceremony, as if it did avail unto justification, so he expounds himself, ver. 4. Whosoever are justified by the Law, (that is, seek for justification by the Law) are fallen from Grace. That it was only the doctrine & opinion they had of Circumcision at that time, which he condemns, may appear further by this, that those Ceremonies were not prescribed by a Civil Magistrate, who hath power to command the outward man in the use of a thing indifferent, but only by seducing teachers, who had no power of bringing a necessity in the outward practice, but by persuading and possessing men's minds with an opinion of the necessity of these things, After the like manner doth the Church of Rome at this day tyrannize over the consciences of men, equalling her constitutions unto the Word of God, 
Concil. Trid. fess. iv  placing Religion in them, and ascribing unto them a divine necessity & effectual holiness. But our Church is fare from such an usurpation, she doth place no Religion in them, ascribe no holiness unto them, nor obtrude them upon the conscience as things necessary in themselves, like God's Commandments: but only requires obedience unto her constitutions, thereby to reduce all her Children to an orderly Uniformity in the outward worship of God, And to this purpose she hath sufficiently declared the innocence of her meaning, in the Articles of Religion, Artic. XX. The Church ought not to enforce any thing besides the holy Writ to be believed of necessity for salvation: And in the Pre face before the Book of Common Prayer, The Ceremonies that remain, are retained for a discipline and order, which (upon just causes) may be altered and changed, and therefore are not to be esteemed equal with Gods Law. So that I can not but wonder at the impudency of the Libeler, who changes our Church, as Christ doth the Pharisees, that she makes the commandments of God of none effect by her traditions: Whereas the Pharisees did equal and prefer, their own traditions unto the commandments of God, which is the thing for which they are condemned, as shall appear unto any that reads the Text: But our Church is fare from such presumption, as may appear by her doctrine published, which I have alleged, as also by that which followeth in the same preface. In these our doings we condemn no other nations, nor prescribe any thing but to our own people only. For we think it convenient, that every Country should use such Ceremonies, as they shall think best to the setting forth of God's honour and glory, and to the reducing of the people to a most perfect and godly living without error or superstition. Now I have proved in my Sermon by Arguments unanswerable, that the Church hath such a power, to ordain Ceremonies, and to make Laws of things indifferent, for decency and order's sake; And that obedience ought to be given unto her constitutions; Especially considering that therein our Church was not only assisted, but authorized by the Kings most excellent Majesty, as the supreme Governor upon Earth, In all causes within his highness' dominions. And therefore I shall entreat my good brethren, if they will neither deceive others, nor be deceived themselves, that in this point of Christian liberty, they would have always one eye fixed upon the nature of things indifferent, and the other upon the duty of a subject to his Sovereign.  
And now having vindicated our Church from those aspersions cast upon her of infringing Christian liberty, and giving offence by her constitutions: I will in the last place, turn the Disputers weapon against himself, and cut off the head of that Philistine with his own sword; showing that he and his fellows, of all others are most injurious unto Christian liberty, 
Rem. XIV. 16.  which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were the common good of Christians: And also that they are scandalous to all sorts of persons. And first Christian liberty as it respecteth things indifferent, is not only a freedom from the yoke of bondage; but also a right or power to do many things which they could not do, who were under the Pa●dagogie of the Law, which by the Apostle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I. Cor. VIII. 9 This power or liberty, is extended both to Magistrates, and to subjects. The Magistrate hath this liberty, that he is not tied to any particular Laws which determine all things incident unto the outward form, of God's worship, not mentioned in Scripture: But as the judicial Law being-abrogate, it is lawful for him to ordain civil Laws; so the Ceremonial Law being abolished, to establish ecclesiastical constitutions, such as are not repugnant unto the word of God. These men deprive him of this liberty, they will not allow him to appoint any thing, to be used in the outward form and administration of God's worship: And if by the consent of the whole Church, he do establish a form, though never so decent, they are resolved not to observe it. Again, the liberty of the subject is, that being freed from the Mosaical Law, he may with a free conscience, observe all other Laws which are established by lawful authority, and are not repugnant unto the word of God: 
I. Cor. VI 12. Tit. I. 15. I. Pet. II. 13. &. 16.  as knowing that All things are lawful, and To the pure all things are pure. This freedom S. Peter magnifies, when he exhorts us, To submit ourselves to all manner ordinance of man— As free, that is, knowing that we are not bound to those particulars, as things in themselves necessary; but using them with free consciences, as being indifferent, and therefore such, as whereunto our Christian liberty extendeth. And is not this a goodly freedom, that a Christian having liberty of many things, he can make use thereof in one thing rather than in another, to please and ●ati●fie him (unto whose power God hath subjected him) without offence to his conscience. These men deprive us of this liberty likewise; for they will not allow men to obey Magistrates, civil or Ecclesiastical, in any constitution established, touching the decent administration of God's worship: And as though they were judges at Law, they have sent forth a prohibition against all the Canons of our Church. Now a negative precept is a restraint of Christian liberty, as well as a Positive: the false Apostles who laboured to subvert Christian liberty, 
col. TWO, 21.  did it by forbidding things in themselves lawful, saying, Touch not, ●aste not, handle not; And our brethren speak almost the same language, Kneel not, Cross not, wear not; And indeed the Church hath not more positive precepts, than they have negative: But this is the difference, The Church hath authority to command; they have none to forbid: The Church commands only the use of these things, and lays no obligation upon the conscience, by pressing them as simply necessary in themselves: but they make their negative restraints absolutely necessary, place religion in them, binding their followers in conscience, not only to refuse, but also to despise our Ceremonies. Whereby they do not only overthrow Christian liberty; but also are guilty of the breach of the second Commandment, by will-worship. Lastly, As they take both from the Lawgiver and the subject, that free power which God hath granted unto them: So they deprive themselves of all true liberty, while they cherish in their own minds, doubts and scrupulous opinions, of the lawfulness of these things which are commanded, and allege their unresolved conscience, as an excuse for their disobedience. So our Disputer as he is acted in the Libel, God alloweth every man to be fully persuaded in his own mind of what he doth. Rom. XIV. 5. Which privilege I crave to myself and all others doubting of kneeling. I have showed before, that the Apostle in that chapter, as also I. Cor. 8. Speaketh of things left to our own choice, and not determined by any Law civil or Ecclesiastical, In which case this is a safe rule for the conscience. Let every man stand fully persuaded in his own mind, that he may do or not do that which he intends, without the offence of God or his neighbour: But when the Magistrate doth interpose his authority, to command or forbid the use of a thing in itself indifferent; If any man shall plead that he can not obey, because he is not persuaded in his own mind of the lawfulness of the thing commanded; he doth but excuse one sin by another, which S. Peter calls, having the liberty for a cloak of maliciousness; for as he ought nor to disobey, so he ought not to doubt; 
I. Pet. II. 13. & 16.  But (as I said before) submit himself unto all manner ordinance of man— As free, that is, as being persuaded of the indifferency of the thing before God, and so that he may lawfully therein obey his superiors. And indeed if a man's doubts and fears were a sufficient excuse for disobedience, the Magistrate should be obeyed in nothing; for there can be no order nor constitution so just, but some scrupulous mind or other will dislike it. And as they are enemies to Christian liberty, so they give just offence to all sorts of men: To the King's Majesty, but their disobedience to his Laws; To the Church, by foul aspersions, and seditious practices: They charge her with will-worship & Idolatry, which is as much as to call their mother whore: Besides it cannot but grieve her to be bereft of her children, many of whom she sees following those blind guides, through the praecipices of error and schism. They give offence unto all moderate and well affected Christians, by forsaking their Communion, for no other reason, but because that others, even the King, State, Church and all, will not follow their fancies, and be squared by their wills. They give great scandal unto the Papists, who observing their practices, and mistaking their Tenets for the doctrines of our Church, charge us that we are new-fangled, not carried so much with zeal to the truth, as with hatred to them; abhorring almost every thing that is used by them, and departing further from them, than they have from the Primitive Church; Insomuch that I dare say, the violent courses of these partial Divines, whose souls hate peace, is not the least cause of the Papists separation from us. They lay a stumbling block before their own followers, a number of simple people, who by their example, are animated, or (as the Apostle speaketh) edified without ground, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I. Cor. VIII. 10.  to contemn authority, and from that contempt many do proceed either to open separation, or to some degree of disloyal discontentment. Finally, they give great offence to the weaker sort who are not well grounded in the faith: for when they see them who are the greatest zelotes in Religion, to make more conscience of a harmless Ceremony; then of lying, slandering, backbiting, cozenage, Usury, Sacrilege; And to urge sitting at the Sacrament more than the duty and comfort of the Sacrament itself, for their humour to forsake their ministry, and for trifles, to set all God's ordinances at six and seven: They take occasion from thence to mislike all forwardness in Religion, esteeming zeal but hypocrisy, and so either rest in outward civility, or turn altogether profligates. So many ways give they offence, 
Deut. XXVII. 18.  And Cursed be he that maketh the blind go out of the way, And let all the people say, Amen.  
And now having discomfited the Disputers forlorn hope; I come to grapple with his many forces, even with his Draconary milites, which he sent to assault the reverend gesture, which we use at the receiving of the Sacrament. Where, though his Arguments seem unto those who look upon them through the vapour of affection greater and goodlier than they are: yet if they would dispel the mists and clouds of partiality, than those reasons which seem Giants in their eyes, would appear like little dwarves. In this Conflict, I confess, my Answers were very brief, denying only that Proposition which was false, & sometimes giving instance to show the absurdity thereof: Intending to let the Disputer run his wits out of breath, and then (if I had not been prevented by being put in mind of the danger of that public disputation) to resume the sum of his proofs, & make the Auditors sensible of the vanity of them. In the mean time I was forced to follow, or rather go along with him in his wyld-goose-chase, through a rabble of intortuled Syllogisms, which to relate I should even blush in his behalf; And indeed the third part of them that are set down in the Libel, were not used in the Court, but have been framed since by the Libeler, as are also the Answers fathered upon me, whereupon he builds the whole frame of his senseless discourse, fight against his own shadow; therefore I can not build upon these Answers which he hath framed for me; but I must take the matter anew into my hands, culling out every medium, which he used to enforce his Conclusion: and weighing them severally in the balance of reason. And besides his bold alleging the example of Christ's Institution (whereof I will say nothing now, 
Sect. 31.32.33.34.35.  having so fully disproved it in my Sermon; that he & his fellows may be ashamed for ever to abuse the world with so false a pretence:) All his Arguments may be reduced unto these four. I. That kneeling at the Communion hath been abused unto Idolatry. II. That in using it there is danger of Idolatry. III. That it hath an appearance of Idolatry and will-worship. iv That to kneel at the Sacrament is Idolatry, at least (as the Disputer was pleased to speak, without any precedent from the School which he never read) Corporal Idolatry. These four he confounded together, skipping from one to another, and back again to the former, like a man distracted of his senses. But I must play the Chemist, to extract them, and put them in their several boxes, for the Readers better understanding.  
The first exception against Kneeling is, That it hath been abused to Idolatry. What then? If that were a sure rule, that all things which have been so abused, should be abolished, we should leave ourselves nothing which could be safely used: for there is none either of all God's works, or of the works of man, but it hath in some place or other, been some way or other abused to Idolatry. How then could our consciences be assured of the lawful use of any thing which we use, whenas we are not sure, whether the same thing in some other place be not made an Idol? If there were any force in that Argument, it would conclude more strongly against the Sacrament itself, which hath been made an Idol; then against Kneeling, which never was the object, but the natural expression of worship, commonly & indifferently used, in true worship & in false, by the servants of God, and by Idolaters. But here the Disputer tells us, that, The bread in the Sacrament is a holy and necessary thing which cannot be removed, Implying that Kneeling is not so. Here I will ask this wise man, whether before the Institution of the Sacrament, it was not free for our Saviour to have ordained the same in other Elements than bread & wine? I think he will confess that he might have appointed other things to be the outward Elements in that Sacrament: So, than these Elements were neither necessary nor holy; yet did our Saviour make choice of them, notwithstanding that he knew how they had been profaned by Gentiles in their idol-service: 
a justin. Martyr. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Matth. XV. 2. Mark. VII. 3.  As he did also appoint water to be the Element in the other Sacrament, albeit it was at that time superstitiously abused by the Pharisees in their Lotions. Whereupon it necessarily follows, that the idolatrous or superstitious abuse of a thing, makes it not altogether unfit for God's service. But he will say, These were the creatures of God, and in things ordained by God, the abuse only should be taken away, and the use remain; But not so in things ordained by man, which have been and are abused to Idolatry. Here it were sufficient to overthrow all that he hath said, to tell him, that albeit bread and wine be God's creatures, yet at this time whereof I speak (namely before the Institution of the Sacrament) they were not ordained to be holy mysteries; And being before that time notoriously abused to Idolatry, (if his opinion were true) howsoever they might have remained unto us for common use: yet they ought not to have been applied to any sacred service, nor used in God's worship. But because be builds upon a distinction between the creatures & ordinances of God, and the inventions of man; that the former being abused to Idolatry, the abuse only is to be taken away, & the thing itself to be retained: But the latter being so abused, use & all is to be abolished; And of this latter sort he accounts Kneeling at the Communion. I will therefore take pains to examine this ground, and let him see upon what a rotten foundation he builds his house; first, The creatures & ordinances of God, have not always that privilege, that though abused to Idolatry, they are not to be destroyed, as may appear by the brazen serpent, which was God's ordinance: And by Agags' sheep, 
I. Sam. XV. Deut. XII. 2.3. Esai XXX. 21. Gen. XXXV. 4.  which were God's creatures; so were the groves, the cover, and ornaments of Idols, jewels worn in their honour, & meats sacrificed unto them, all which God commanded to destroy. And on the other part, some things devised by men, and abused to Idolatry, have been employed in the worship of God; Peter Martyr tells us out of S. Austin, 
Pet. Mart. E. pist. ad Hooper.  and other ancient writers, That not only the Temple of heathen Idols, were conutrted into the houses of God; But also their Idolatrous revenues dedicated to their plays, to their Vestals, nay to their Devils, were converted to the maintenance of Christian Ministers. And yet those Idolatrous Temples and revenues were men's inventions, erected not only without any warrant, but also directly against God's commandment, who had tied his worship unto jerusalem. And Calvin is not so straight laced, but that he alloweth historical Images, which are men's Inventions, and have been notably abused to Idolatry: 
Instit. lib. I. cap. 11. sec. 12.  for says he, Neque tamen ea superstitione tencor, ut nullas prorsus imagines ferendas censeam, I am not so superstitious, as to think that no Images are to be endured. And immediately after he gives his reason, Vsum in docendo vel admonendo aliquem habent, They serve to teach and admonish. Beza goeth yet further, 
Colloq Montpelg pag. 410. 411. 414. etc.  allowing not only historical Images, but also symbolical; not only painting of holy histories, but also of holy visions, as namely that of Esay chap VI 1.2. and that of Daniel chap. VII. 9.10.13. And he thinketh that by the help of such Images, the Text itself may be illustrated and better understood. And further he holds it not necessary, that the same Altar which hath been abused unto Popish Idolatry, should be altered; but that it may serve as well as a Table, for the use of the Sacrament. In which judgement, 
Fox Pag. 1843.  divers Martyrs in Queen Mary's days concurred, who were content to use the same Surplices and Chalices, which had been used in the Popish mass. So fare were they from thinking that the abuse of one individual thing corrupteth the whole kind, that they think not the same Individuum to be corrupted, when the abuse thereof is removed. So that it is no certain rule that the inventions of man being abused are to be abolished; But not the creatures and ordinances of God.  
Secondly, It is a miserable error to account kneeling the invention of man; for all gestures, as other bodily abilities and performances are natural, And so from God, In whom we live, move, and have our being; Albeit the intent and respect, whereon such actions are carried, may be man's devising; yet it was not man that devysed civil gestures, but God in nature hath disposed and ordained our bodies unto them, and hath sanctified them for his own service, before ever they were employed in any Idolatrous use; But especially kneeling which is required in God's worship in general, 
Psal. X●V 6.  Come let us Worship, and fall down, and kneel before the Lord our maker; And hath been and may be lawfully used in every part of God's worship in particular. And so much our Disputer may learn from one of his own Authors, who speaking of gestures sayeth, 
Treat of Divine worship. p. 30.  That Nature stands in stead of a direction, and that they are not to be esteemed humane Inventions, but God's Ordinances, because they be natural circumstances of worship.  
But for all this they will say, Kneeling as the Sacrament was devised by the Papists. Surely, and if it were so, yet were not that a just exception against our gesture: for we borrow many good Laws from the Pagans, And as some flowers may grow in the wilderness, so some things may proceed from haeretickes, and yet be convenient for the Church of God. 
Sozom. lib. 6. cap. 26.  The Eunomian haeretickes devised once dipping in Baptism, to cross the doctrine of the Trinity, yet it is now used generally in all Churches. Sprinkling of water in baptism (the ancient Ceremony being dipping) was not practised in the Church till about 1300. years after Christ, and so devised by the Papists; yet these men do use sprinkling and not dipping. S. Austin having followed S. Cyprian in expounding a place of Scripture, and afterward finding a better exposition in Tyconius the Donatist, 
Retract. lib. 2. cap. 8.  thought it no discredit to revoke his former opinion, and follow that. He also commmends others for doing the like, Patres nostri saluberrimam consuetudinem tenuerunt, ut quicquid legitimum in aliqua haeresi vel schismate integrum reperirent, approbent potius quam negarent. Our fathers observed a most safe course, that whatsoever they found good in any heresy or schism, they did approve it rather than reject it. And why should not we carry ourselves so toward the Church of Rome? If among the filth of their heresies there be found any good thing, as it were a grain of good corn in a heap of darnel, that we willingly receive, not as theirs, but as the jews did the Ark of God from the Philistines. Peter Martyr says well, 
Epist. ad Hooper.  Non mihi persuadeo Papatus impietatem esse tantam, ut quicquid attingit, omnino reddat contaminatum, quo bonis & sanctis usui pio non possit concedi. Albeit the Church of Rome be very foul, yet not like the unclean bird in the Poet, — Contactu omnia faedat, she defileth not all she layeth her claw on: for as all evil is not in her, so all that is in her, is not evil; And if she have any thing that is good, they have better right to it who are better, and will use it well, than she who abuses it. Yet is it most certain that kneeling was not devised by the Papists, except only at the elevation of the consecrated host, which was decreed by Honorius, the third and wherein they especially commit Idolatry with their breaden-god, rather than when they receive the bread into their mouths; for it is against the rule in the Church of Rome, for the people to worship any thing that is not higher than themselves. But what is that to kneeling at the receiving of the Sacrament, which was in use in the Church of God many hundred years before Popery was hatched, as is evident to all those who have read the fathers, there being few of them which do not mention the receiving of the Sacrament with adoration: And we know that the word adoration both in Scripture and in the Ecclesiastical writers, is commonly used for outward worshipping. I shall not need to labour to prove this, for these men with whom I have to do, esteem kneeling the only gesture of adoration, & upon that ground do reject it, so that if they did receive adoring, they did receive kneeling. And that they did receive the Sacrament with adoration S. Austin doth testify, 
Aug. in Psal. 98. Chrys. ad pop. Antioch. Hom. 61. Lib. de poenit.  Nemo autem carnem illam manducat, nisi prius adoraverit. To the same purpose S. Chrysostome, Adora & communica. And before them both, Tertullian tells us that Christians should come unto God by weeping, wailing, fasting, and per adgeniculationem ad Arar, by kneeling down before the Altur. I shall not need to trouble the reader with many quotations to this purpose, if he desire further satisfaction herein, I refer him to that learned discourse of the B P of rochester's, where the practice of the ancient Church is cleared by a cloud of witnesses. Let this suffice for the present that M. Beza, though he like better of another gesture, then of kneeling, yet can not deny that it was used, and used profitably in old time, at the receiving of the Sacrament: 
Epist. 12. pag. 100  for he says speciem quidem habet piae & Christianae venerationis, ac proinde olim potuit cumfructu usurpari. And Erasmus who knew the practice of the ancient Church better than all the disciplinarians who ever lived, tells us, 
Erasm. de amab. Eccle. concord. enarr. Psal. LXXXIII.  that In ancient times, the people did not gaze upon the Sacrament, but praised God for their redemption, prostratis humi corporibus, animis in coelum erectis.  
It is true indeed, that in the first Council of Nice, there is a decree for standing at prayer on the Lords days; But that was an exception from the general rule of worship, upon a special occasion, which did not extend unto all ordinances, as may appear by the end why it was ordained, namely to confirm their Catechumeni in the faith of Christ's resurrection. Therefore howsoever they did stand at prayer, during that service, which was called Missa Catechumenorum; yet not at the other, which was called Missa fidelium, wherein they received the Sacrament, their Novices being dismissed. And surely it is absurd to think, that because they stood at prayer, therefore they stood at the Sacrament; for their standing was used for commemoration of Christ's resurrection, but the Sacrament is ordained for the commemoration of his death. Now, as the one requires a gesture to express confidence, so the other requires a gesture to express humility. But if I should grant, (which is most false) that when they did pray standing, they did receive standing; yet that was only on the Lords days, and on the feast of Pentecost, & we know that they did frequently assemble and receive the Sacrament on the week days: Besides before the decree of the Council of Nice, for above 300. years, kneeling was in common practice in God's worship, as the Canon itself declareth, and as it was used in prayer, so in receiving of the Sacrament.  
If any man shall ask me, When Kneeling began to be used by Communicants, seeing Christ did institute the Sacrament in another gesture: I say, that I hold St Augustine's rule to be most certain, that whatsoever the Church hath observed generally in all places, at all times, and was not decreed by any General Council, the same did proceed from the Apostles: But such is kneeling at the Communion, It hath been used in all places, at all times, and was not decreed by any General Council; and therefore did proceed from the Apostles. As after Christ's resurrection, his Disciples prayed unto him kneeling, which they used not to do before; so it is more than likely that they received the Sacrament kneeling, the same being a real prayer & thanksgiving, and the highest part of God's outward worship. If the gesture which Christ used with his Disciples, was Accubitus, lying: It was certainly occasioned by the conjunction of another meal, which did require an easy repose of the body; But when the other meal was removed, & the Sacrament celebrate apart, there was no more use of that gesture, but the fittest gesture for the Sacrament was that; which is accounted most decent & reverend in God's worship. Now we know that the Apostle forbids the conjunction of other meals with the Sacrament, Have ye not houses to eat and to drink in; 
I. Cor. XI. 22.  And consequently that gesture that was used at civil meals; wherein doubtless all Christians generally did yield obedience. But as it is a hard thing to overcome an evil custom, so it seems, that in some places they continued for a while, both the use of their Love-feasts, & of their couches to lie in, during the time of their feast; for which cause the Council of Laodicea, as it forbade Love feasts in the Church, so also accubitus, the gesture used at feasts, Non ●cortet in locis dominicis. vel in Ecclesijs, 
Can. 28.  eat quae dicuntur Agapas facere, & in domo comidere, & accubitus ●●eruere.  
This that I have said is sufficient to satisfy any moderate man, that kneeling at the Sacrament begun in the Apostles days; But if it did not, and was only afterwards ordained by their successors; yet can it not be esteemed a humane invention: for it is a natural gesture whereunto man is disposed by his creation; And as all gestures are from God, so the liberty of gestures in God's worship, is his ordinance, for he appointed that liberty of purpose, & not forgetting (as man doth many things in making of Laws) to make mention of them, insomuch that no particular gesture in any Sacrament, under the Law, or under the Gospel, nor in any other ordinance, was made necessary unto us by God, either by precept, or by example: But the accommodation of the gesture to several parts of God's worship, left altogether to the liberty of the Church. And the Church hath thought Kneeling the most decent and comely gesture to be used in the Sacrament, wherein her determination is not to be esteemed a mere humane constitution: for if an Ecclesiastical Canon be made (as this is) of a thing indifferent, in a lawful manner, to a lawful end, by lawful authority, according to the general rules of Scripture; The same is approved in the sight of God, as not merely humane, but in some sort divine, as is confessed by M. Calvin in these words; 
Calv. in I. ad Cor. XIV. ult.  Golligere promptum est has posteriores (ecclesiasticas) non esse habendas prohumanis traditionibus, quandoquidem fundat● sunt in hoc generali mandato, & liquidam approbatione●● habent quasi ex ore Christi. And in another place, he gives an example of Kneeling in God's solemn worship, 
Calv. Inst. lib. IU. cap. 10. Sect. 30.  and moves the Question, Quaritur sitne humana traditio, whereunto he answers, Dico sic esse humanam ut simul sit divina. Dei est quatenus pars est decoris illius, cujus cur a & observatio nobis per Apostolum commendatur. 
Zanch in compend. loc. 16. Se●. Epist. 24.  And to the same purpose we have the judgement of Zanchi● of Beza, and indeed of all judicious Divines. Hath not the Disputer than a face of brass, or (as the Scripture speaketh) a whore's forehead, who calls Kneeling, a needless humane Ceremony?  
I have now proved both that all humane inventions, which have been abused, are not therefore to be abolished; (which I shall have occasion to manifest further hereafter) And also that Kneeling at the Sacrament is no humane invention: In the third place, I will make it appear, that our Kneeling was never abused to Idolatry: for, as it was not devised by Papists, so we received it not from them. To let pass the Church of Scotland, where that gesture was intermitted for the space of above forty years, till all memory of former superstition was passed: Even in the Church of England; the gesture of Kneeling was not continued, for, in the beginning of King Edward's reign, there was an intermission for a space, when all gestures were free: But the Church afterwards perceiving the inconvenience thereof, thought fit to reduce all her Children to an Uniformity in God's worship, by ordaining one gesture to be used in that Ordinance: And she made choice of Kneeling, not out of a desire of conformity with Papists, or out of an honourable respect to their worship; But having a liberty of gestures allowed her in God's word, she did judge Kneeling of all others, to be most fit, decent, and comely. But say that we had received that gesture from the Papists, (as we did Ordination, Baptism, and many other good things) yet it cannot be imagined, how they could abuse that, which was never in their power to use: for the gesture which we use is our own, the Papists never had the command of it. And, 
Tit. 1.15.  Unto the pure (saith the Apostle) all things are pure. Surely there cannot be a more senseless dottage, then to think, that the Papists by their Idolatrous kneeling, have infected ours, when their gesture and ours is not the same. 
Apud Plutarch.  Heraclitus said, that it is impossible for any man eundem fluvium hi● intrare: I may say as truly, that it is impossible for any man, eandem actionem ●i● peragerè; for though the man be the same, the knee the same, the end the same, yet the Action repeated is not the same: for to make an action (such as kneeling is) the same, all these things must concur, Idem agens, Idem agendi modus, finis, tempus, locus, All which are impossible to concur any oftener than once: So that it is certain that our kneeling at the Sacrament, is not Individually and Numerically the same, with that which is used by the Papists. I will now proceed further, and show that it is not so much as of the same kind with theirs, being distinguished from it by two or three substantial differences. The first is taken from the Agents, their kneeling is the gesture of Papists, ours of Catholics: Now if Papists and Protestants be two divers kinds of worshippers; (which I think the brethren will acknowledge) than their actions of worship, must be as different in kind, as be their Agents. The second difference between their kneeling and ours, is taken from their different ends and objects, (which makes them yet more distant) for Actiones distinguuntur finibus, gestures and actions are principally distinguished by their objects and ends: They in kneeling at the Sacrament, worship their breaden-god; We detest that abominable bread-worship, and worship only the great God of heaven and earth, in his own Ordinance, & his Son jesus Christ who sitteth at the right hand of the Father in heavenly places. From these two differences there arises a third, that their kneeling is formally evil; Ours good and commendable: so that if any man for the abuses of their kneeling, shall condemn ours, it is all one injustice, as if ye should condemn an innocent man for the crime of a malefactor; 
Esay. V 20. Proverb. XVII. 1●.  and so he falleth directly under the curse of the Prophet, Woe be unto them that call good evil: And of the wiseman, He that justifieth the wicked, and he that condemneth the lust, they are both abomination unto the Lord: for as S. Austin says, Peccat, 
Lib. JIV. cap. 15. de lib. arb.  qui damnat quasi peccata, quae nulla sunt. And those men condemn our kneeling for sin, which is none, but an expression of many virtuous affections. And for this I am sure they have no warrant; for whensoever God commands his people to destroy monuments of Idolatry, the commandment is to be understood of the same Individua, which have been abused, not that the whole Species for their sake is to be destroyed. 
Deut. VII. 5.  They are commanded to cut down the groves of Idols; yet they did not cut down all groves, for than they should not have left one tree growing: They are also commanded to overthrow the Altars of Idols; yet the Israelites did not think themselves bound by that commandment, to overthrow the Reubenites Altar, though it were erected without any warrant, and in show had some repugnancy with God's commandment: for as you may read Iosh. XXII. When the Tribe of Reuben, Gad, and the half tribe of Manasses, erected an Altar, upon the passages of jordan, the other Tribes were so offended that they were about to destroy both it and them imagining that it had been for sacrifice: But when they were truly informed, that it was only for a memorial, that they had a part in the God of Israel, they were well pleased, they blessed God, and Phineas said, This day we perceive the Lord is among us, because you have not done this trespass ver. 31. I wish that our brethren who are offended at our kneeling, and other Ceremonies, upon an erroneous conceit of Popery and superstition, were as apt to be informed of the truth; and then perceiving the innocency of our Church, which hath been so often manifested, and that she observeth these things only to retain a Communion with the Ancient Catholic Church, that it may appear that she hath a part in that God whom they worshipped. They would not persist to accuse her, but with Phineas bless God that she hath not done that trespass. And yet we have a better warrant for kneeling at the Communion, and a more necessary use of it, than the Reubenites ●●ed for their Altar; It being a vaturall gesture which God hath sanctified for his worship, and which these men themselves use in other ordidances. And here I would be beholding unto the brethren, if they would show me a true reason, why it should be lawful for them to kneel in prayer, and not at the Communion, which is a real prayer and thanksgiving; When that gesture hath been Idolatrously abused by the Papists oftener in prayer then in receiving of the Sacrament, a thousand times for one. Can the Popish abuse of kneeling, make it unclean to us in one Ordinance, and not also in another, where it hath been more defiled? Let them wind themselves out of this if they can.  
I thought I had sufficiently taken away the first exception, That kneeling at the Sacrament hath been abused to Idolatry, by showing that all things so abused are not to be abolished, albeit the inventions of man; That kneeling is no invention of man, And that our kneeling neither was nor is abused to Idolatry: But perusing the Libel again, I find some Scripture alleged by the Disputer to prove his assertion, with as much fidelity, as the devil did allege Scripture in the Gospel. Yet I will stay to examine it. The place is Deuter. XII. 4. Ye shall not do so unto the Lord your God, and ver. 30.31. From whence he labours to infer that it is unlaw full to kneel at the Communion, because in so doing, We serve our God without warrant, as Idolaters serve their God contrary to that Commandment. Where this clause (without warrant) is inserted by him, only to make way for an escape: But he will find his passage stopped, if he will be pleased but to observe what he may learn, from what I have already said, especially in my. Sermon, namely, that in the word of God, without relation to any Ecclesiastical constitution, there is as much warrant for kneeling at the Sacrament, as for sitting, standing, or any other gesture, and more for kneeling then for either of them, the same being more suitable unto worshippers: And that now the Church, (according to that liberty which God hath allowed her to determine such circumstances) having ordained that gesture, we have not only a warrant, but also a necessity: laid upon us to observe it; forasmuch as it is necessary to obey authority, necessary to maintain the Peace of the Church, necessary to preserve the liberty of our ministeries, necessary to receive the holy Sacrament: And as the case stands, unless we kneel, we disobey authority, disturb the Church's peace, lose the liberty of our ministry, and the comfort of the Sacrament. Let us see then whether kneeling at the Sacrament, come within the compass of that prohibition, ye shall not do so unto the Lord your God, namely as the nations did. And certainly that precept concerns not kneeling: for the nations bowed unto their gods, yet must we bow unto the Lord our God; for that Negative in the second Commandment, Thou shalt not bow down to them nor worship them, includes an affirmative. Thou shalt bow down unto the Lord thy God, and worship him: Besides, if we must not use any of these gestures, which Idolaters have used in their Idol-worship, than we must not worship God at all; for if you take away all gestures, you must take away all the outward worship of God, forasmuch as it is not possible for us to worship God, but in some position of body: And take away one gesture upon that ground, that it hath been used in Idol-worship; Then take away all: for all gestures have been abused by Idolaters in their Idol-worship, and are common to them and us, in our service of the true God; They kneel, so do we; They stand, so do we; They sit, so do we. And because the Disputer says, A man cannot commit Idolatry sitting; I shall desire him to consider what the Apostle speaketh of sitting at Table in the Idols temple, 
I. Cor. VIII. 10.  and what he may read in profane writers, how that sitting was commonly used at the sacrifices of Hercules. 
Macrobius Saturn. lib. III. c. 16.  But it is not heathenish Idolatry that offends these men, but Popish, & that not so much in any other Ordinance, as in this of the Sacrament. Let them therefore know that all main gestures, have been applied by the Papists unto their Sacrament of the Altar, standing, sitting, kneeling; The Priest stands, the Pope sits, the people kneel. Now, shall it be unlawful for us to use the gesture of the people, and not also unlawful to use the gesture of the Pope? So that if that Commandment forbidden one gesture used by Idolaters, to be used in the service of God, it forbids all, and makes more strongly against them, then against us.  
But indeed, neither that commandment, nor any other in the Word of God, can be extended unto gestures, or any other actions which are lawful in themselves, as shall easily appear, if we take a view of the places. Deut. XII. 2.3.4.5. Ye shall utterly destroy all the places, wherein the nations which ye shall possess, served their gods upon the high mountains, and upon the hills, and under every green tree. And you shall everthrow their Altars, and break their pillars, and burn their groves with fire, and you shall hue down the graven lineages of their gods, and destroy the names of them out of that place. Ye shall not do so unto the Lord your God. But unto the place which the Lord your God shall choose out of all your tribes, to put his name there, even unto his habitation shall ye seek, and thither thou shalt come. And again ver. 30.31. Take heed to thyself that thou be not snared by following them, after that they be destroyed before thee, & that thou inquire not after their gods, saying; how did these nations serve their gods? even so will I do likewise. Thou shalt not do so unto the Lord thy God: for every abomination to the Lord which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. In which places four things used by the Idolatrous nations, are forbidden and made unlawful unto God's people. I. Their Idols and Images of their gods, which must be destroyed, you shall hue down the graven Images of their gods, and destroy the names of them out of that place: But what is this to our gesture of Kneeling at the Communion? Will any man reason from the abolishment of a substantial Idoll-object of worship, to natural gestures, which have ever been, and ever will be common to the worship of damnable Idols, with that of the true God? II. He forbids the heathenish & idolatrous manner of worship, such actions and performances as were only applied to false worship, & are in themselves simply evil, and so cannot be used to God. And hereunto only the latter place which is alleged hath relation, as is evident in the Text, inquire not after their gods, saying; How did these nations serve their gods? even so will I do likewise. Thou shalt not do so unto the Lord thy God: for every abomination to the Lord which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. Now, will any man say, that these actions have any Analogy with our kneeling unto God in any of his Ordinances, which was used in the worship of the true God, before ever it was given unto any Idol? III. The places of Idol-worship must be abolished, for which there was a special reason unto the jews, which doth not concern us, God having made choice of mount Zion, to place his Name there. And thereunto especially the first place hath respect, you shall burn their groves with fire,— ye shall not do so unto the Lord your God, that is, you shall not serve him in Groves, or upon high mountains, But unto the place which the Lord your God shall choose out of all your tribes, to put his Name there, even unto his habitation shall ye seek, and thither thou shalt come. I hope no man from thence can infer the abolishing of a natural gesture, always used in God's worship. Lastly, he commands them to destroy the instruments and appurtenances of Idolatrous worship, you shall overthrow their Altars, and break their Pillars, of which sort also are the ornaments of the Idols, expressly condemned Esay XXX. 22. Ye shall defile also the covering of thy graven Images of silver, and the ornament of thy molten Images of Gold. Thou shalt cast them away as a menstruous cloth, Thou shalt say unto it, Get thee hence. From whence no man can prove the unlawfulness of our gesture at the Communion, more than he can of the Sacrament itself. For I. These instruments and ornaments were artificial things; Our gesture is natural, & so God's creature, or an ability whereunto man is disposed by creation; It is God's Ordinance which he hath sanctified for his own worship, as may appear both by precept and precedent in Scripture: And therefore according to their own divinity, cannot be abolished, albeit it hath been abused by Idolaters. II. Those instruments and ornaments were the same individuals which were abused: so is not our kneeling at the Sacrament, the same with the kneeling of either Pagan or Papist, as I have formerly proved. III. These instruments & ornaments did not first belong unto the service of the true God, & were from thence applied unto the service of an Idol. But were devised & invented for the Idol-worship; But all gestures, & especially kneeling, did from the beginning belong unto the service of the true God, and were from thence transferred from God's worship to Idolatry, by plain theft, & unjust alienation of his title and interest. Now, can there be an Act more just, then to give unto God that which is Gods, restoring the gesture of kneeling unto the true use, which Idolaters had sacrilegiously usurped. 
Ezra I. 7.  Nebuchadnezar defiled the vessels of the Temple, & put them in the house of his god; yet the same being restored by Cyrus, were (notwithstanding of the abuse) employed in God's service as before: In like manner, why should not kneeling which at first belonged to the service of God, though it hath been abused at the Mass, be thought fit to be used at the Sacrament. Finally, those instruments & ornaments had no other use but for the honour of the Idol: But our gesture of kneeling, as it is not used in honour of the Popish Mass, so it hath a needful use in God's worship, & in this very ordinance, as after I shall declare. By this time (I hope) any man who hath the least spark of understanding, may perceive to how little purpose the Disputer did allege that place of Deuteronomie: But I will go further, & direct him unto all those places in Scripture which condemn either monuments of Idolatry, or communion with Idolaters, such as are Gen. 35.4. Exod. 23.13.24.32. chap. 34.12. Levit. 18.3. chap, 19.19.27. Numb. 33.52. Deuter. 7.2.3.5. chap. 9.21. chap. 14.1. Iosh. 23.7. 2. Kings 23.4.6. etc. 1. Chron. 14.12. 2. Chron. 33.15. 2. Cor. 6.16.17. Revel. 2.14. Let him now examine all these places, and he shall find that all which is condemned, is either one of these four things, which before I mentioned in that place of Deuteronomie; or else meats sacrificed unto Idols; (which yet are allowed out of the case of scandal, 1. Cor. 10.27.) or communion with Idolaters in their false worship: Or making of covenants & leagues of familiarity, especially marriages with them: Or finally, civil uncleanness, as making of baldness upon their heads, marring the corners of their beards, using mixtures of cattles of divers kinds, and of linen and woollen in the same garment, which did belong unto the Ceremonial Law, whereby God's people were severed from other nations, in many outward observances: But in all these places, or in any other place of Scripture there is nothing forbidden, which can by the least Analogy be applied unto our kneeling at the Sacrament, or unto any other gesture which we use in any of God's Ordinances. In a word as the Sun, Moon, and Stars, which have been notoriously abused to Idolatry, can not be destroyed, partly because they are out of our power, and partly because they are of durable neceility: Even so for the same reasons, gestures which have been abused, cannot be abolished, because such gestures as have been already abused by others, are out of our reach; and all gestures are of durable necessity to mankind for ever.  
Now have I made it as clear as the Sun, that our kneeling at the Sacrament, is not to be reckoned amongst those things which have been abused to Idolatry, and therefore is not to be abolished: But because they use this Argument against other Ceremonies of our Church, I will look more nearly into the true meaning and intent of that Law, which God gave unto his people, for destroying the compliments of Idolatrous worship, that thereby all men may judge how fare we are bound by that Commandment, to abolish things which have been Idolatrously abused. And I find it most evident, that the strictness of that Law in respect of many things which were to be destroyed, concerned the jews only, as may appear by these considerations following. I. God directs only his people what they should do in the land of Canaan, as may be seen Deuter. VII. 1. When the Lord thy God shall bring thee into the land whether thou goest to possess it etc. The like is Deuter. XII. 1.2.3. It was in the land of Canaan they were to do thus and thus, even to destroy every thing that was defiled: But God gave them full liberty of taking all the spoil of vanquished foreigners, as Deuter. XX. 14. Instructing his people how to behave themselves, when they made war against any City, he saith, All that is in the city, even all the spoil thereof, shalt thou take unto thyself, And shalt eat the spoil of thine enemies: so before that, he gave them the spoil of Midian, Numb. XXXI. 22. 
Numb. XXXI: 50.54.  And it is said that They brought a present unto the Lord, of jewels of gold, bracelets, chains, rings, earrings, which the Midianites did wear in honour of their gods: And this same was put In the Tabernacle of the Congregation. II. They were commanded to destroy not only the Instruments of Idolatry, 
Deut. VII. 2.  but also the Idolaters themselves, Thou shalt smite them, thou shalt utterly destroy them: yet this is no warrant for us, to slay either Papist or Pagan, joshuah by virtue of that Commandment, slew one and thirty kings, and Achab was condemned for sparing Benhadad; yet were it not only lawful, but also commendable in us, to spare the life of a Popish or Pagan prince, taken captive in war. III. They were commanded to destroy the places of Idol-worship, as their groves, Altars, and high places, 
Deut. XII. 2.3.  for which there was a special reason unto the jews, God having then tied his worship unto the temple of jerusalem; But the Christians in the Primitive Church, thought not themselves bound by that Commandment, to destroy the Idoltemples of the Pagans, but converted them unto the worship of God; The time being come whereof our Saviour spoke unto the woman of Samaria, when neither on mount Gerizin, 
joh. iv ●●.  nor at jerusalem, but every where, the true worshippers should worship God. And all the reformed Churches in Christendom, (Scotland excepted) did imitate their example, in using without scruple, those Churches which were polluted with Popish Idols. And so M. Calvin says, Neque nobis hodie religio est, templarctinere quae polluta fuerunt 
Calv. expos. in Exod.  Id●lis, & accommodare in usum meliorem. I wish that the Lords of the Congregation, (or rather dissipation) in Scotland, had been of that temper; when being led by the principals of these fiery Divines, in a sacrilegious fury, they pulled down so many goodly Churches: A fact so abominable, that it made their reformation stink in the eyes of the whole world. iv That Commandment was not so general, but it did admit a dispensation; for sometimes they were allowed to employ some of those execrable things, both to their own private use, and to the service of God. 
josh, 8.2.  The Lord gave unto them the spoil of Ai, and the cattles thereof for a prey: All the metals of jericho were reserved for the use of the Tabernacle, notwithstanding their abuse in that idolatrous City, 
Iosh. 6.19. Numb. 16.39.  wherein it is more than probable; that no little part of them was melted into Idols. And so before that, the censers of Korah were made plates for the covering of the Altar. Gideon did sacrifice unto the Lord an Ox that was dedicated unto Baal, and burn it with the wood that grew in the grove of Baal. 
judg. 6. 2●.   
By all which it is manifest, that we are not bound to the letter of that Law, but only unto the equity of it, and that we may learn how fare that extends, I would first before I interpose my own judgement, recommend unto the brethren, 
Aug. ●pi●●. 154.  that Epistle which S. Austin wrote unto Publicola, (if it could stand with the course of their studies to read any of the ancients) where he doth of set purpose handle this question: The sum of whose determination, I will digest into these propositions following. I. That we may make use of things abused to Idolatry, as we do of the fruits of the earth, whence some part hath been taken for a sacrifice unto devils; And as we use these fountains, whence water hath been drawn for the use of their sacrifices; (I will add, that it is lawful to baptise a child with the water of the fountain which hath been consecrated unto Idols) And as we breach into that air which hath received the smoke of their sacrifices. Vtitur mundis reliquis fructibus unde illa sublata sunt (ad sacrificia Daemoniorum;) sicut fontibus utimur, de quibus haurire aquam ad usum sacrificicrum certissime scimus. Neque spiritum deducere de aëre dubitamus in quem scimus ire famum ex aris om●ibus & incensis daemoniorum. And after he adds, that the fruits which grow in any ground, be his who created it, because the earth is the Lords and the fullness thereof; And every creature of God is good. Olus vel quilibet fructus in quolibet agro natus, ejus est qui qui creavit, quia Dom us est terra & plenitudo ejus. Et omnis ●reatura Dei bona est. And again, If we may not eat of these things which grow in the garden of an Idols temple, than the Apostles ought not to have eat any meat, while they were in Athens, because the whole city was dedicated unto Minerva. Si putaverimus non vescendum olere quod nascitur in horto templi Idoli, consequens sit ut existimemus uon debuisse Apostolos apud Athenas cibum sumere, quia civitas cra● Min●rvae ejusque numini conse rata. He further tells us, that sometimes they did sacrifice unto the water itself; (And yet for all that we may use it) for we refuse not the light of the sun, because Idolaters did sacrifice unto it. Aliquando autem sic mittuntur sacrificia in aquas, ut ipsis aquis sacrificetur, non idea utique sol●s hujus luce non utimur, quia ei sacrilegi ubi possunt sacrificare noncessant. II. That we must not use any of those things so abused, unto the honour of strange gods, or by our using of them animate others for to honour them Vnde apparet illud, esse prohibitum, ne in honor●m alienorum Deorum aliqu● re utamur, aut cos qui nostrum animum ignorant ad hac honoranda ●dificemus. III. That temples, Idols groves, and such like may be destroyed by them who have authority; Cum templa, Idola, luci, & si quid bujusmo ●i data potestate evertuntur: And in this point he is more large in another place, where speaking of the fact of Ezekias, he says that he destroyed the brazen Serpent by his public authority, 
Aug De 〈◊〉 Dei. lib. X. cap. 2. Calv. in Exod. pag. 286.  and not by any private fantasy: he did Religiosâ potestate Deo servire. And Calvin upon the second Commandment, expounding that place Deuter. XII. 2.3. Which we had now in hand, commends the judgement of S. Austin, who sayeth, that this Commandment was not given unto private men, but unto the public Magistrate. And to the same purpose Wolphius handling this question of purpose, 
10. Wolph in lib. II. Reg. cap. ●8.  sayeth, Privates hominibus ut haec agant, pius ac sapiens author est nemo, That no good nor wise man, will allow private men to destroy the monuments of Idolatry. iv That being so destroyed we ought not to reserve any thing of them to our private use: Ideo tamen in usus nostros privatos duntaxat & proprios non debemus inde aliquid usurpare, ut ●ppareat nos pietate ista destruere, non avaritiâ. V That yet they may be applied unto public use, yea, and not only to common uses, but also to religious uses, even to the honour of God, as he proveth by two Instances, the metals of jericho laid up in God's treasury, and the grove of Baal cut down for God's sacrifice. Hoc Deus intelligitur docuisse illis testimonijs quae ipse proposuisti, cum de luco alienorum Deorum jussit ligna ad Ho●ocaustum adhiberi, & de Hicricho ut omne aurum argentum, & aramentum inferretur in thesauros Domini. VI That the reducing of such abused creatures unto a better use, is all one (in effect) with the reducing of a wicked man unto a better life. Cum vero in usus communes, non proprios ac privatos, vel in honerem Dei convertumtur, hoc de illis fit, quod de ipsis hominibus, cum ex sacrilegis & impijs in veram religionem niutantur.  
Mr Calvin is of the same judgement: 
Calv. lib. IU. lost cap. 10, Sect. 30.  for, speaking of abolishing things established by reason of their abuse, he says, fa●●or equidem non temerè nec subinde, nec levibus de causis ad novationem esse derurrendum. In changing of such things we must use great deliberation, as namely, I. We are to consider whether the things abused, the abuse taken away, have any profitable use in God's service; If they have none, then like salt that hath lost his savour, they are to be cast into the dung hill. This is the true cause why the brazen serpent was destroyed, for many hundred years before Ez●kiahs days it had no use at all; And on the other part the censers of Rorah, and the metals of jericho were retained, because they were useful in God's service. II. We are to consider whether the evil in these things which have been abused, be separable from the thing itself, or no: If it be inseparable, 
Esay. XXX, 22.  than we are to cast it away as a menstruous cloth: but if the thing itself be curable, and the ablise may be taken away, then is that a good rule which the Orator gives us, 
Cie lib. II. Epist add Attic. ep. 1.  Non minus probandam esse medicinam quae sanat vitiosas parts, quam quae exsecat. That these rules should directus in abolishing or retaining things abused to Idolatry, may appear by the reasons why God gave commandment unto his people for abolishing of Idols & all their compliments, which as we may gather out of the Text, are three. The first was, to the end no honour might remain unto Idols by the remembrance of them Deut. XII. 3. Abolish their names out of that place. So that the appurtenances of idolatrous worship may be retained, so that no honour at all be imparted or conveyed unto the Idol, thereby. As for example, If a stranger after jacobs' time coming unto that place, should have found the carerings which he bid in the ground, doubtless he might lawfully possess the same, being either ignorant of their former use, or a despiser of the Idol whereto they served. A second reason why God commanded his people to destroy these things, was; lest they should be a snare unto them, and they fall in love with them, as Rachel did with her father's Idols, and so they be enticed unto Idolatry, Deut. VII. 25. The graven Images of their gods shall y●e burn with fire— lest thou be suared there with. Thirdly, to restrain men's greedy and covetous desires in converting them to their private uses, as in the place above cited, Covet not the silver and gold that is on them, nor take them unto thee. S. Austin having alleged this Text, 
Aug Epist. ad Public. 194.  gives us this commentary, Satis apparet aut ipsos privates usus in talibus esse prohibitos, aut ne sic inde aliquid inferatur in demumut hovoretur. It is either the honouring of these things, or the applying of them to our own private use, which is forbidden. I wish that the Edomites of my Country had remembered this, when they pulled down the Churches, sent the Organs. Copes, Bells, Leads, into France to be sold; and built house's unto themselves with the stones and timber of the Churches: 
Habak, 2.11.  But since, The stone haiheryed out of the wall, and the beam out of the timber hath answered it.  
Now let us apply these rules unto kneeling at the Sacrament, & the rest of the Ceremonies of our Church, and we shall find that they have a good and profitable use in God's service, as I have sufficiently proved in my Sermon: And that the Popish abuse is not only separable, but altogether separated from them: They are not used to the honour of any Idolatrous worship, but to the honour of the true God: They neither are nor can be snares to any; for a snare is that which is made of purpose to catch something: And God condemns only those things which are snares by their institution & nature; for the best thing in the world may become a snare through the corruption of man. And finally, Our Ceremonies do not express a covetous desire, but a bountiful affection unto G●ds service; for some of them are very costly unto us: But these men reject every thing which is glorious and magnificent in God's service, out of a pewrious and covetous affection, esteeming any thing too much to be bestow d●upon God. And now having answered all the Objections, which eicher have or can be brought against Kneeling at the Sacrament, from the Popish abuse thereof: I will conclude all in this Syllogism: 
That which is no humane Invention, which never was abused to Idolatry, and hath a profitable use in the service of God; ought not to be abolished:  
But our kneeling at the Sacrament is no humane Invention, was never abused to Idola●●●, and hath a profitable use in God service.  
Therefore it ought not to be abolished.  I will also invert the Disputers Argument upon himself after this manner, 
That which is devised by man, and is abused to Idolatry, aught to be abolished:  
But sitting at the Sacrament is devised by man, yea by the man of sin, and is by him notoriously abused to Idolatry:  
Therefore it ought to be abolished.  
And again, That which was devised by man, hath been abused unto Idolatry, and hath no profitable use in God's service, but is an hindrance thereunto; aught to be abolished:  
But all Impropriations were devised by man, yea by the man of sin, have no use in God's service, but are a notable hindrance thereunto:  
Therefore they ought to be abolished.  Our brethren might do well to make use of their Argument against Impropriations, which they might do more truly than they can against kneeling at the Sacrament, or any other of our Ceremonies: but they are so fare from it, that they encourage both their Patrons and people, to devour all manner of holy things, whereby they may be more able to be beneficial unto them: Even as the Friars in this Country, persuade the people, that they may with a safe conscience defraud both the Minister, and the secular Priest of their tithes, so that they make a Compensation unto the fathers.  
I have insisted so long in the last point, that I must be very brief in the rest, that I may answer the importunity of the Press; and the rather because I am sure, that the grounds which I have laid already, partly in my Sormon, and partly in this discourse are sufficient, if they be duly considered, to cut off all the objections, which either have been, or can be made against kneeling at the Sacrament, or any Ceremony of our Church.  
The second exception is, that in kneeling at the Sacrament, there is danger of Idolatry, or that it may be an occasion of Idolatry, insomuch, That a Papist newly converted, not having his understanding cleared from his old error, hath opportunity left him to commit Idolatry as he did before. Here first I will recommend unto the Disputer a necessary distinction used in the school: 
Aquin. 2● 2ae. q. 88 Art. 4. ad 2um.  Quando periculum (sayeth Aquinas) nascitur ex ipso facto, tum factum illud non est expediens: sed si periculum immine at à nostro defectu, non desinit propter hoc esse expediens: alioqui opor●eret cessare ab emnibus bonis quae etiam (per accidens ex aliquo eventu) possunt esse periculosa. Or to make it more plain, A thing is dangerous, and so an occasion of evil, either ex Natura sua, of its own nature; Or only by accident, ex defectu nostro, by our corruption, the same being abused by us, who can easily abuse the best of all God's creatures and Ordinances, and make them occasions & provocations to evil. It is only the former occasions which are unlawful, and to be avoided: And so whensoever the Scripture condemns occasions of evil, it speaks only of such things as are evil in themselves, if they were no occasions; as chambering, wantonness, gazing upon strange beautic, Idleness, the haunting of evil company. But as for the other which are only occasions of evil, and so dangerous by accident, by reason of our corruption, if we should avoid & abandon them; we could not freely use the best and most holy actions; which yet are not to be intermitted for such fantastical fears, as S. Austin hath observed, Absit ut ea quae propter bonum ac licitum facimus aut habemus, si quid per haec praeter nostram voluntatem cuiquam mali acciderit nobis imputetur. Alioquin nec ferramenta domestica & agrestia sunt habenda ne quis eis vel se vel alter●m interimat. Nec arbor aut restis, ne quis se inde suspendat. Nec fenestrafacrenda est, ne per hanc se quisque praecipitet.— Quid enim est in usu hominum bono ac licito, unde non possit etiam pernicics irregari? Ep. 154. There is nothing in this world which sinful man cannot make an occasion of evil. for after this manner, the hope of Heaven may be, and hath been occasion of Idolatry. 
Rom. 7.8.  The Law is an occasion of all manner of concupiscence; The Gospel a stumbling-blocke, and Christ himself a Rock of offence. The Israelites by the long use of Manna, were not only put in mind of the flesh pots of Egypt, but also provoked to lust after them: Shall we therefore condemn Manna, 
Aelian. lib. 10. de animal. c. 28. Ps. 106.20.  and not rather them? They had seen the Ox worshipped for the greatest god of Egypt, under the name of Apis, and they themselves had worshipped the image of an ox: But yet, because the image of an ox was not naturally or necessarily an occasion of Idolatry; but only casually & accidentally: Therefore Solomon did not think himself bound by such an acidentall danger, 
2. Kings 7 ●5.  but that he might lawfully set the images of twelve oxen in the very Temple. Now to apply, kneeling being in itself a holy gesture, is not dangerous in its own nature; but accidentally through the corruption of man, who abuses the best actions in the world: It is no otherwise an occasion of evil, then is the Law, the Gospel, the Sacraments, Christ himself, the Israelites Mannae, or the Images of the oxen placed in the Temple: yea there was no such necessity of the oxen, as there is of kneeling in God's worship, the same being a natural gesture which belonged first to God's service, before it was applied to any idolatrous worship: Besides it was never the object of worship, as was the Image of an ox, but the gesture which always was, and ever will be common to true worshippers and false. Next, if our kneeling at the Sacrament, be an occasion of Idolatry; Then so is their sitting bare, which they use not to do in the exercise of the Word: And why may not the people, perceiving them to give more reverence to the Sacrament, then to the Word, take occasion from thence to worship it, as well as from our kneeling: for uncovering of the head is an expression of worship, as well as kneeling, and (as I proved before) A man may commit Idolatry fitting. Again, the error of the mind is the true occasion of Idolatry, and not kneeling; If in time of our public prayer, some superstitious persons kneel, with secret reference to Saints departed (as they may do) will any man affirm that their kneeling is the occasion of their Idolatry, and not rather their minds, which being leavened with superstition, makes them use that gesture accordingly? So, it is not the Papists kneeling, but their erroneous doctrine that is the occasion of their Idolatry: first, the false doctrine of the Sacrament corrupted their minds, and their minds becoming Idolatrous, made their kneeling such. Now the doctrine of our Church concerning the Sacrament is sound, and doth sufficiently acquit us from giving any occasion of Idolatry; and doctrine is it which in all Religions determines the end and use of all gestures. But here the Disputer tells us, It is better to close a pit wherein people may fall, than (leaving it open) to set one to bid people go about it. O acumen Aristotelicum! he should first have proved that kneeling is a pit, I have showed that it is not, but surely his heart is a deep pit of error and deceit: It is no block to stumble at; but the block is in his head, 
Ps. 14.5.  which makes him fear where no fear is. This is superstitiosa timiditas, as S. Austin 
Epist. 118, ad januar.  truly censures it: It is indeed to fear superstition, with a superstitious fear: Finally, sitting at the Sacrament is as much occasion of unreverence, and profaneness, as kneeling is of Idolatry: And albeit I have so charitable an opinion of the brethren, that I think they use not sitting of purpose to expose the Sacrament to contempt; yet if any from thence take occasion to profane it, putting no difference between that supper, and a common supper; They cannot be excused, because they did appoint that gesture without any lawful calling, contrary to the commandment of their Superiors, and the custom of the Church: But if any man should superstitiously abuse kneeling, we are not to be blamed, not only because we teach men to worship God, and not the Elements; But also because we have a lawful calling to kneel, the commandment of authority. And since some men will turn all gestures into sin, it is enough for us, that the Word allows them, we have a calling to use this gesture, and if we should refuse to use it, we should occasion worse effects, the disturbing of the Church's peace, the loss of our Ministry, and of the comfort of the Sacrament; As these men do by their disobedience. So to turn to the Disputers Argument against himself, 
That which is an occasion of unreverence, profanation of the Sacrament, disturbing the Church's peace, loss of our Ministry, and the comfort of the Sacrament; is to be avoided, aswell as that which may be an occasion of Idolatry.  
But sitting at the Sacrament, and refusing to kneel is the occasion of all these, Therefore to be avoided.  I come to the third exception, that Kneeling is an appearance of Idolatry, & will-worship, & so contrary unto the word of God, I. Thess. V 22. Abstain from all appearance of evil. Surely the brethren content themselves with the sound of Scripture, and As the fool think●th, so the bell clinketh. They never search into the sense and meaning of it. If they should expound that Text so as if the same were to be extended to all appearances of evil whatsoever, without any manner of restraint or modification: Then may we not do good duties at any time, if the same have an appearance of evil unto others: Then must we condemn divers actions which are approved in the word of God: As Lacobs' laying of rods before the cattles, had a manifest appearance of fraud; The Reubenites Altar had an appearance of defection from God, and of separation from their brethren; ruth's going to the bed of Boaz, had a manifest appearance of unchastity; Eziekiahs' ask of a sign, had a show of diffidence, and David's dancing before the Ark, of levity, Obadiah his falling on his face before the Prophet Elijah, had an appearance of Idolatry: The Apostle Paul's shaving of his head and purifying of himself, was a show of judaisme; And his pleading that he was a Pharisee, to put dissension betwixt the two sects, might seem dissimulation and worldly policy.  it is certain that the Apostles precept must be understood with some limitation. To help them then to the understanding of that Text, I say. I. That howsoever that precept may be applied unto matters of practice, yet the Apostle speaks there only of matters of doctrine, as M. Calvin observes, following therein S. Chrysostome and S. Ambrose, and as is evident by the words going before, Despise not prophesying, try all things, and keep that which is good, And then Abstain from all appearance of evil. Where he teaches us how prophesying or preaching shall be profitable, 
Calv in. loc. Docet qualiter nobis utilis futura sit prophetia citra periculum, nempe si attenti erimus ad omnia probanda, & si●evitas & festinatio aberit.— And, Quum nondum ita comperta est doctrinae falsitas, ut meritò rejici queat, sed tamenaliqua haeret sinistra suspitio, & timetur ne quid veneni lateat—— Vbi autem subest falsi metus, aut mens dubitatione est implicita, pedem referre vel gradum suspendete convenit.  and without danger unto us; namely, If we be careful for to try the doctrine, as the Bereans did by the rule of God's word, And then embrace that which we find to be good, reject that which is manifestly false; But if any thing be doubtful, neither so evidently true, that it ought to be embraced, nor so manifestly false, that it ought to be rejected; We are to keep off from it till we have more thoroughly proved it. This is to abstain from all appearance of evil, or (as the word bears) all evil appearance. And would to God that these men's disciples had followed this advice, than should they not have been so much infected with the poison of their doctrine. II. The appearance of evil which we are to abstain from is not in respect of others, but in respect of ourselves; We should abstain from that which appears to us, after due trial and examination to be evil▪ for it is every man himself that is to prove all things, that is all doctrines, and not others for him: And he is to keep that which is good; not that which appears good unto others; But that which he himself, after trial evidently finds to be good: And so he is to abstain from that which after trial appears evil unto himself, whatsoever it appear unto others. And so this is all one with that which the Apostle requires Rom. XIV. 5. Let every man be fully persuaded in his own mind. But then if any man should apply this rule; to the practice of things indifferent, he must extend it no further, then to those things, which are in our own choice, as not being determined by any constitution civil or Ecclesiastical. III. If the precept be extended unto those things which appear evil unto others, than those others are only men of sound judgement, rectè sentientes, to whom nothing seems evil but what indeed is evil: And so nothing is forbidden, but what is evil, (As the Syriack expresses it Abstain from all kind of evil, or from every evil thing) As namely, entire familiarity with wicked persons, and Communion with them in evil, which is not only an appearance of evil, but evil itself. And so this precept is all one with that of the Apostle jude, who borrowing a Metaphor from the Ceremonial pollution of the Law, bids us Hate even that garment which is spotted by the flesh ver. 23. Also the unseasonable practice of holy duties without regard to the circumstances of time and place comes within the compass of that prohibition, as for a man to kneel down and pray in the market place; And for the brethren to keep their exercises in private conventicles, and at unseasonable hours: This is not only an appearance of evil, but evil, because it is contrary to that discretion which God requireth, appointing every thing to be done in due season, and in lawful manner. But what is this to kneeling at the Sacrament? It cannot come within the compass of the Apostles prohibition: for it is not evil in itself, and it appears not evil to us, we being fully persuaded in our conscience, both of the lawfulness and expediency of it; Neither doth it seem evil unto any judicious men, but only unto humorous fools, whose heads are crazed in the principles of understanding; for whose sakes we ought not, nor can not abstain from it, considering first that the public doctrine clears our practice, from all evil and appearance of evil: And if it were not for the doctrine of the Church, there is no gesture we could use in God's worship, but it would carry a show, both of heathenish and Popish Idolatry, forasmuch as all gestures have been abused by them. Again we have a lawful calling for to use it, The Commandment of authority; And it is not a show of evil in a thing indifferent, that can make it unlawful to him who hath an honest calling to use it. Finally, if we should refuse this gesture for the pretended show of evil, what other gesture can we use which hath not a greater appearance of evil? If we use sitting, it hath a manifest appearance of unreverence, profaneness, contempt of the holy Sacrament; And refusing to kneel being commanded, hath more than a show of arrogance, pride, presumption, of faction and disobedience. But for any to refuse so fare, as rather than kneel, to lose their ministry, and the comfort of the Sacrament is not only an appearance, but a pregnant evidence of vile hypocrisy, while they strain at a gnat and swallow a Camel, refusing the greatest good, for avoiding of that, which is but by misconstruction, a show of evil, to some few people only, whom they themselves have deluded. But the Disputer will prove our kneeling at the Sacrament to be an appearance of Idolatry, And how? He tells us The body goes as farte as it can go, if it would commit Bread worship (pardon me good Reader for presenting thee such nonsense) And again that When we kneel, our outward behaviour is as like the Idolatrous kneeler, as can be; so that none can tell whether we worship God, or the bread. And that A Magistrate can do no more (for his heart) when he would suppress Idolatry, then kerb the outward expressions of it; for the heart no man can know whether it be committing Idolatry or not, but by the outward acts. This miserable man is so blinded, that he is a fit object of pity, then subject of instruction: for he will not consider, that all gestures are common to true worshippers and false: That kneeling did first belong unto God's service, and albeit it be now used by Idolaters by unjust alienation, yet it is fit that we should give unto God that which is his own, he having said: Unto me every knee shall bow: That unless we use these gestures in the worship of God, which are used by Idolaters, (And so our behaviour be as like theirs as can be) we shall use none at all: And take away all gestures, then take away the whole outward worship of God: That it is not the outward gesture which distinguisheth betwixt a true worshipper, and an Idolater, but their Doctrine and Profession. I will now further tell him, that our kneeling at the Sacrament is no liker the Papists kneeling, than their sitting is like unto the Popes, except only that they have not so great a show of devotion. And as a Magistrate can do no more when he would suppress Idolatry, then restrain the outward act: So our King's Majesty, when he would bring these men to an orderly form in God's worship, he can do no more but enjoin the outward expression thereof by a decent and reverend kneeling; he can not root out of their hearts, unreverence, profaneness, arrogancy, pride, presumption, and hypocrisy; which are the only true cause of their opposition. Now as to his other aspersion, that kneeling is an appearance of Will-worship. I shall need to say no more, than I have already, when I treated of Christian liberty, namely that we do not place either Worship or Religion in that gesture, nor lay any opinion upon the consciences of people of the necessity thereof: But such is his ignorance, that he can not distinguish between these things, Quae spectant ad cultum, which belong unto the worship of God, and wherein it consists; And those things Quae conducunt ad cultum, which only conduce unto God's worship, as the changeable circumstances of time and place, and the outward form and order of Administration, of which sort is our kneeling at the Communion, but a changeable circumstance, albeit of all other gestures, the most decent expression of worship. And so not being esteemed by us to be worship, it can not be called Will-worship. Besides, we have a warrant from the Word, both by precept and precedent, to kneel in God's service. But as for them who make sitting necessary and essential unto the Sacrament, as a part of Christ's Institution, without any warrant from the Word; And who bind the consciences of their people by their negative precepts, to refuse our Ceremonies; I have proved both in my Sermon, and in this discourse, that they are guilty of will-worship in the highest degree. So that the Disputer alleged that place Col. II. 23. against will worship, in an ill hour to his own head: for these men whom the Apostle charges with will worship, did not urge the necessity of doing any thing which God had not commanded, but the necessity of abstaining from some things, which God had not prohibited, as may appear by the words going before, Touch not, Taste not, Handle not: So that there may be will-worship, in making conscience of abstaining from a thing that is indifferent, as if it were in itself unlawful; as well, as in placing Religion in the observation of it. This is indeed the brethren's case: They bind the consciences of men under pain of sin, not to kneel, not to cross, not to wear a surplice, and in a word not to observe any thing enjoined in our Church: whereby they are as guilty of will-worship as the false Apostles were; And besides their will-worship, they are guilty of disobedience, which the false Apostles were not: for there was no commandment to enjoin Touching, Tasting, Handling; But they were things left unto their own power; whereas our Ceremonies are enjoined by lawful authority. And now to turn his weapon against himself, 
That which carries a greater appearance of unreverence, profaneness, contempt of the Sacrament, arrogancy, pride, presumption, faction, disobedience & hypocrisy; then kneeling doth of Idolatry: Is to be avoided.  
But such is sitting at the Sacrament, and refusing to kneel when they are enjoined. Ergo etc.  That gesture should not be used in the Sacrament, which is used by the Pope: Nor our behaviour like his, for avoiding the appearance of Idolatry: But such is sitting. Ergo etc. They who place Religion in a thing indifferent, and lay an opinion upon the consciences of people of the necessity of it: As also they who teach men to place Religion in abstaining from things indifferent, albeit commanded by lawful authority, are guilty both of will-worship and disobedience: But the brethren do so, as I have even now declared. Ergo etc.  
I am now come unto the last exception, That kneeling in the Act of receiving is Idolatry. Here the Disputer doth not speak, but mutter: he dares not directly charge us with Idolatry; (for any thing I can find in the Libel) yet he labours to insinuat so much unto his credulous disciples, giving this as a reason of their refusing that gesture. Lest it be the inducement or very act of Idolatry. Which is, (as I observed before) Superstitiosa timiditas, A fear where no fear is. Again he tells us, That Christ used not kneeling (namely in the Institution of the Sacrament) to prevent all Idolatry. This is a bold, yea an impudent assertion: for he knows not what gesture Christ used; Neither doth it appear unto us, that Christ himself did receive the Sacrament; But that he ministered the same unto his disciples: And if they did not kneel, it was not upon that ground, to prevent Idolatry; But, (as I have manifested in my Sermon) because this Sacrament was celebrated with the conjunction of another meal, which did require a gesture of ease: And because he did in a manner conceal the glory of his God head, till after his resurrection, insomuch that in the days of his flesh, his Disciples did not in their ordinary prayers kneel unto him as the object of joint adoration. Besides, the forbearing of this gesture cannot prevent Idolatry; for I have formerly proved, that a man may commit Idolatry sitting as well as kneeling. But here the Disputer tells us, A man cannot commit [Bodily Idolatry] sitting, which he may do kneeling. By which very Phrase, all men may see that these men take upon them to coin a new divinity: for I have read of material and formal Idolatry; But I dare say that the distinction of Corporal and Spiritual Idolatry was never heard of, (at least in this sense) till these Empyrickes did invent it. But I will pardon him his ignorance, as I have done many greater offences: for I find by another place in the Libel, what misleads him: He says There is an outward worship as well as an inward, And therefore he thinks there should be an outward, or (as he terms it) Bodily Idolatry. But he is not so learned as to know the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes Idolatry; And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to worship: The former doth express the spiritual duty of the Soul and all the affections thereof, which is due only unto God, whereof the gesture of the body is but an outward expression: The body being no more capable of the attribution of this worship, than the ground itself whereupon we kneel, but only as it is acted by the Soul which understandeth and willeth. But the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as also the Hebrew Schachah and Histachav●h, and the Latin word Adorare. signifieth properly the bowing of the body, and commonly doth express outward worship, not only religious, but also civil. We find it used to express both in one verse I. C●ron. XXIX. 10. They worshipped the Lord and the King. But it were a pity that the Disputer should lose the benefit of his Invention, which is but the first part of Logic, when there is no hope that ever he will attain to the second part which is judgement. I will therefore make good the distinction: There is a Corporal and Spiritual Idolatry, not in respect of the Act; (as he understands it) But in respect of the Object, or the thing worshipped, which may be either corporal or spiritual: And so if the Papists be guilty of Corporal Idolatry in worshipping of Images; The Puritans are guilty of Spiritual Idolatry in worshipping their own Imaginations: for indeed there can be no greater Idolatry, then for men to magnify their own fancies, (as they do) and for the honour of that babble, to break Laws, despise authority, trouble the Church's peace, & forsake their Ministry. So that the Libeler speaks more truly than he is ware, and like Balaams' ass, to the understanding of others, though not to his own; when he brings in B.D. saying, There is no Idolatry but in thy brain I dare say.  
I thought to have insisted long on this point, to prove that it is not only lawful, but also expedient to worship God before a creature occasionally, whether consecrated or not consecrated, of holy signification o● otherwise; But especially when the thing before which we worship is a sign of God's presence, and token of his love towards us: provided always that no religious worship be transferred unto the creature itself, nor it made any ways the object of adoration, neither Objectum qu●d, nor objectum per quod, nor objectum in quo. But I may spare my pains, till I hear the Disputers Arguments; for in all the Libel, there is not one Argument to prove kneeling in the act of receiving to be Idolatry, but only bold assertions such as this. When he was told that a man may lawfully kneel down and worship God before his bed, and that not only casually but occasionally, having a respect unto that rest which he desires to receive in his bed, under the protection of the Almighty: And that it is no other ways we worship God in and before the Sacrament: He sayeth That the bread in the Sacrament is an Idolizable object, and when men kneel before their bed they do it not in reverence of their bed, and they knocle before that wherewith never Idolatry was committed; But when we kn●ele before the Elements, we do it in reverence of the mysteries, and before that which hath been committed Idolatry with. I will now briefly refer unto his wiser thoughts these considerations following. I. That there is nothing in this world which is not (to use his own: Phrase) Idolizable, even a man's own bed: The Apostle speaking of Epieures, says Their belly is their God: So it may be said of some voluptuous men who glut themselves with ease, sleep, and fleshly pleasure; Their bed is their God. II. There was a time when the Sacrament had never been abused to Idolatry, namely before these 800. years he speaks of, and if it was lawful then to kneel in receiving, it is still lawful unto us; for I have proved at large that the abuse of kneeling by others, makes not that gesture unclean unto us, the same being a natural gesture which God hath sanctified for his own worship. I will go further and justify that if a man were cast into Groanland, where for divers months he wanted the light of the sun, afterwards upon the first return of the same, it were not unlawful for him to fall down upon his knees, & praise God for the comfort of that light, albeit the Sun of all other things hath been made the greatest Idol, and is the same Individual body which hath been so abused. III. If there be any force in that Argument or rather assertion, it makes more strongly against the Sacrament itself, then against kneeling in God's worship: for it was the bread which was made the Idol, and not kneeling, which being a natural gesture, always was and ever will be common to true worshippers and false. iv It is a shameless calumny in the Disputer to charge us tha● we kneel in reverence of the mysteries. 
Lerit. 19.30.  We profess indeed to reverence them, for there is reverence due to all holy things, which for distinctions sake we call not worship, but Veneration: yet that is not the ground or cause of our kneeling; but a consequent that issues from the gesture: our kneeling 〈◊〉 directed unto God alone, who vouchsafes to communicate himself unto us in these Elements; yet out of that gesture directed to God's reverence ariseth to the Elements, we coming to God so reverently when we do receive them: 
〈…〉  But to speak properly, the veneration of the Elements stands not in special gestures directed unto them, but only in comely and decent using of them. V Albeit we neither kneel to the Elements, nor in reverence of them; yet we worship God receiving the Sacrament, with a religious respect unto the same, as unto that which ministers unto us the present occasion of worship. And that this is most lawful may appear by the common practice of God's people in the like cases. They did fall down and worship God being occasioned thereunto by some such object either audible or visible: sometimes when they heard his voice: Gen. 17.3. Matth. 17.6. Sometimes when they received a message from him: Gen. 17.17. Ex●d. 4.31. Chap. 12.27. Sometimes when they saw some visible sign of his presence, as the Cloudy Pillar, Ex. d. 33.10. The glory of the Lord, (that is, some excellency visible to the eye) 2 Chron. 7 3. The Ark of the Covenant, I●sh 7.6 1. Kings. 8 54. The Temple, Ezra. 10. 1. Psal. 5.7.138 2. His holy ●ill. Ps. l. 99 9 His holy Oracle, Psal. 28 2. His footstool, Psa 99 5. Psal. 132.7. The fire that came down from heaven and consumed the sacrifices, Levit. 9.24. 2. Chron. 29 28 29. Micah. 6 6. All these things were occasions of their worshipping, and in worshipping they had a religious respect unto them: so are the Elements in the Sacrament to us, as being more lively: testimonies of God's presence then any of the former, and therefore we have good cause to worship God with a religious respect unto them for as Athanasius says, 
●p. ad Adelph.  Sirectè fecerunt judaei etc. If the jews did well to adore the Lord where the Ark and Cherubims were, shall we refuse to adore Christ where his body is presents shall we say, Absis●e à corp●re, (or a Sacramento corporis) ut te adoremus: Keep thee from the Sacrament if thou would be worshipped. But that which misleads the brethren is; they do not distinguish between worshipping a creature, 
De heat. Sanct. ●b. 1. ●ap. 11.  and worshipping before a creature: Even as Bellarmine would prove that it is lawful to worship a creature, because we are called to worship God at or before his footstool: So would they prove that we unlawfully worship the Sacrament, because we worship God at or before it. But these two must be distinguished, The former never was, is, nor can be lawful: But the latter namely, to worship God in his own Ordinance, and so before a creature occasionally, is not only lawful, but sometimes necessary, as the former instances do sufficiently declare. But here I know they will say, They had a special warrant for what they did, which we have not. To let pass what I have manifested before in this discourse, that we have warrant both by precept and precedent to kneel in any part of God's worship, and consequently in receiving of the blessed Sacrament: I will desire them first to consider, that if to worship before a creature, were all one as to transfer adoration unto it, (as they understand the matter) than no warrant could make it lawful: it is so necessarily repugnant unto the eternal Law, that God could not command it: for God cannot deny himself, and he sayeth: 
Isa. 42.1.  My glory I will not give unto another. Again there was no Commandment for joshuah and the Elders of Israel to fall down before the Ark, nor for any other before David's time, yet they did it as lawfully before as after: no Commandment to worship before the Cloudy pillar, nor before the glory of the Lord which came down upon the house, nor before the fire and the sacrifices: no Commandment for the people to fall down and worship, when they heard the word of the Lord from Moses, Aaron, and jehaziel. So though we had no particular warrant, yet were it lawful for us to kneel at the Sacrament, as it was for them upon these occasions I have now mentioned. I will yet clear the matter by other instances. The Apostle speaking of a sinner convinced by prophesying sayeth, That falling down on his face, 
I. Cor. 14.25.  he will worship God, and report that God is in them: The ministers are the occasion of his worshipping, and in the act of worshipping he hath a religious respect unto them who preach unto his conscience: So that it is not unlawful for a man even in hearing of the word, when his affections are strongly moved, to kneel down and worship God; And yet the hearing of the word is not properly and immediately a part of God's worship, as is the receiving of the Sacrament. A minister being to be ordained, kneels down before the party who is to consecrate him, and takes the book of God in his hand, yet he neither worships the Bisho? nor the Bible; But God in whose name he is ordained, and with a religious respect unto his ordination. A Poenitentiarie who is to acknowledge his offence publicly, and satisfy the congregation which he hath scandalised, kneels to God purposely before the minister and congregation, and with a respect unto them; namely, that they may join with him in prayer, forgive his offence and after his repentance receive him into their Communion: When we present a child to Baptism, we kneel down before the font, and pray God to receive that child as a member of his Church, with a religious respect unto tha● Ordinance. In a word our dull affections are not stirred up to worship God, but either by the contemplation of his works, or meditation in his word, or consideration of his holy Sacraments: So that if we take away all occasional worship before a creature, we must needs destroy all Religion.  
VI I desire the Disputer and his fellows to remember that many of their own faction in England, though they kneel not in the act of receiving, yet they do kneel in blessing of the Elements and giving thankes: And they themselves use to stand, & exhort the people to humble themselves, and to pray unto God for a blessing: here is worship before the Elements, with a religious respect unto them; for which they have no more warrant either by commandment, or by the example of Christ's Institution, than we have for kneeling in the act of receiving. And of the twain it seemeth rather to be Idolatry, to worship in beholding the Elements, then in receiving of them; for no man can be so mad, as to worship that which he is tearing with his teeth. VII. They sit uncovered before the Elements, with a religious respect unto them, which they use not to do in hearing of the word: Now uncovering the head is a gesture of worship, as well as kneeling; If the one be Idolatrous, so is the other; neither have they any more warrant either by commandment, or by the example of Christ's Institution, for the one than we have for the other. Besides, they use divers other expressions of worship, as lifting up of the eyes and hands unto Heaven, which is daily used by the Priest in the Mass; And sometimes weeping, which hath been abused to Idolatry, as by the women whom the Prophet saw mourning for Tammuz, 
Ezek. 8.14.  a Prophet of an Idol, for whom there was a solemn mourning once a year in the night: yet have I seen many of their disciples, not only lift up their eyes and hands unto Heaven; but also weep when they received the Sacrament, and that, (as I charitably believe) out of a godly sense of their own misery, and of God's mercy. Now were it not strange if our kneeling only should be Idolatrous, and not also those other gestures, which are expressions of worship, and have been abused to Idolatry, as much as kneeling. Finally, I desire him to remember what I have often said, that all gestures being common to true worshippers and false, it is only the public doctrine, and received opinion, that determines the use and end of all gestures, and puts a difference between the servants of God, & worshippers of Idols; Insomuch that, (as I told him in the Court) If the first Reformers of our Religion, had only changed the gesture from kneeling to sitting; & not the doctrine touching the Sacrament itself; Idolatry would have remained. But the doctrine of our Church sufficiently clears us, that we worship not the bread, either directly, or indirectly; Mediately, or immediately; permanently, or transiently; relatively, or absolutely: To which purpose I will here set down that Declaration published in the first Book of Common Prayer Anno 1552, which was approved by all the Divines of the Reformed Churches, & which was publicly read at my visitation to have given satisfaction to these men: And whereof I shall desire the Reader to take special notice, because some of that faction have slandered our Church with an Idolatrous intent, saying. This gesture seems to be enjoined even with a superstitious intent, 
abridge. pag. 6●.  and meaning to adore the Sacrament itself. What the intent was shall appear by this Declaration following. 
Out of the Book of Common Prayer, Imprinted by Edward Whitchurch. MDLII Come privilegie.   
Although no order can be so perfectly devised, but it may be of some either for their ignorance & infirmity, or else of malice and obstinacy misconstrued, depraved and interpreted in a wrong part. And yet because brotherly charity willeth, that so much as conveniently may be, offences should be taken away: Therefore we willing to do the same, Where as it is ordained in the Book of Common Prayer in the Administration of the Lords Supper, that the Communicants kneeling should receive the holy Communion: which thing being well meant, for a signification of the humble and grateful asknowledging of the benefits of Christ given unto the worthy receiver, and to avoid the profanation and disorder, which about the h●ly Communion might else ensue. Lest yet the same kneeling might be thought or taken otherwise, we do declare that it is not meant thereby, that any adoration is done, or aught to be done either to the Sacramental bread or wine there bodily received, or unto any real and essential presence there being of Christ's natural flesh and blood. For as concerning the Sacramental bread and wine, they remain still in their very natural substances, and therefore may not he adored, for that were Idolatry to be abhorred of all faithful Christians. And as concerning the natural body and blood of our Saviour Christ, they are in Heaven and not here For it is against the truth of Christ's true natural body, to be in more places then in one, at one time.  
This is the Doctrine of our Church, against which no man in his right wits can except. And that the Reader may see the opposition between light and darkness. I will give him a taste of their doctrine, as I have gathered it out of their unworthy authors, which is such as (I hope) all Christian ears will abhor. 
Repli. part. to B, Morton, pag. 36.  Sitting at the Table of the Lord is a part of the Sacramental sign: whereby they condemn all Churches (which either kneel or stand) of the breach of Christ's Institution, & are guilty of will-worship, as I have proved. The principal work (namely of a Receiver) is meditation upon the Analogy between the signs, and the things signified: 
Perth Assem. pag. ●02.  which a very reprobate may do. 
Survey pag. 75.  It seems not warrantable by the Word, that in the action of ministering the Elements, the Minister should minister to Christ and the Church both. When it is his Office to stand between God & the people, and minister unto both. 
Disput. pag. 27.  Whatsoever liberty or prerogative a table of repast hath for those that partake thereof, the same have Communicants at the Lords Table. Whereupon it would follow, that they may cover their heads, eat liberally, drink oftener than once, and discourse one with another. 
Disput. pag. 14. and 20.  Worship to God, and receiving of Christ preached to us in the elements, are two such opposite employments, that the one cannot but frustrate the other: We cannot banquet with the second person, and yet entertain holy important negotiation with the first. Where besides that he makes it unlawful to pray to God so much as mentally, in the act of receiving; no haeretick could have said more to divide the Persons of the Trinity. 
Disput. pag. 6. etc.  Kneeling imports inferiority, therefore it is contrary to the person of coheirs. And many more speeches are in that Author, pressing an equality with Christ in the Sacrament, than which no Arian could speak more blasphemously. The Actions of the Sacrament are consecratirg, 
Disput. 126.127.128.  breaking, distributing, beholding, applying, etc. none of which can be called properly Eucharistical, in as much as we present nothing to God. Which doctrine both destroys the nature of the Sacrament, & is flat contrary to the words of the Institution. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Evangelist.) And Christ himself, do this in remembrance of me. It is not a bare historical remembrance which he requites; but a remembrance of faith and thanksgiving; so that the whole action is Eucharistical. I could present the Reader with a great deal of such stuff: If I did love to rake in such noisome sinks as their books are.  
Thus have I answered whatsoever was objected, and also laid such grounds, as may serve to overthrow whatsoever can be alleged against the reverend gesture of the Sacrament. But I had almost forgot his last Argument, 
●. Sam. 26.8.  whereof he seems to be as confident as Abishai was of his sperre, Let me smite him once with my spear to the earth and I will not smite him again: yet hath it not so much strength as a bulrush, That which Christ avoided in the Sacraments of the old and new Testament; We should avoid: But all adoration before the Elements Christ avoided in all the Sacraments etc. What, did not Christ adore when he blessed the Elements and gave thanks? But it may be by adoration he means kneeling● Be it so, Yet are both the parts of his syllogism false: The proposition▪ for as we are not bound to use the gesture that Christ used in any Sacrament; so neither are we bound to avoid that gesture which he used not, the same being commanded by lawful authority: It being evident, that no gesture, in any Sacrament, under the Law, or under the Gospel, was ever made necessary unto us, either by precept or by example: And so likewise there is neither precept nor example binding us to forbear any gesture. Again his assumption that kneeling was avoided in all the Sacraments is either uncertain, or false, or both, for he himself cannot tell me what gesture was used in any Sacrament either under the Law, or under the Gospel, except only in the Passeover, and in that too, the gesture was changed from standing to lying, without any special direction from God. And as for Baptism it is more than probable, that the gesture used by Christ, and others in that age, was kneeling: for they went down into the water, and their whole body head and all was immersed in the water, which could not have been if they had stood upright, without danger of drowning: They must needs therefore kneel or bow their body, adorationis in modum, which is all one. Besides, all who came to be baptised (Christ excepted) did confess their sins, call upon God, and tender a real homage unto him: Now what gesture is so fit for confession of sin, prayer and performing of homage; as is kneeling: 
Lib. de Baptisms.   Tertullian requires in him that is about to be baptised, preces, jejunia, geniculationem & confessionem omnium peccatorum. And it is no question, but if now men of age came to be baptised, it would be thought most fitting, they should present themselves upon their knees. I will therefore invert the Disputers Argument after this manner. 
That which was not avoided in the Sacraments under the Law & under the Gospel: We should not avoid:  
But adoration was not avoided, nor kneeling either, for any thing that appears. Ergo etc.  
Again, That which God ●ath not determined in any Sacrament of the Old or New Testament; is left free to be ordered at the discretion of the Church:  
But such is the gesture Erg● etc.  Now I entreat the Disputer and his brethren, to ponder these things which I have said; in the scales of unpartial judgement: And I charge them in the name of that God whom they profess to serve, that they shut not their eyes against the light; But bring minds praepared te embrace truth and forsake error. It is a great glory for a man to correct his own judgement, when he hath been mistaken: So holy job esteemed it, Behold (says he) I am vile, what shall I answer thee? I will lay mine hand upon my mouth, Once have I spoken but I will not answer: yea twice, but I will proceed no further. S. Austin never got more honour by any book which he wrote, then by that of his Retractations. He who was the ringleader of the separation in England, from whom they were called Brownists, did afterwards return, conform himself, and for many years after, enjoyed a good benefice: so also he who was the chief penner of the book called the Abridgement, after a few year's deprivation, acknowledged his error; And the Church like an Indulgent mother, received him into her bosom, and conferred upon him a fare better living than that which he lost. I could instance in many more of the better and wiser sort of that side, who after long opposition did submit themselves to the judgement of the Church. 
Whitgi●t pag. 184.  Yea Me Cartwright himself did not condemns our Ceremonies as absolutely unlawful, but only inconvenient, and would have no man forsake his ministry in regard of a Surplice. I wish from the bott●●e of my heart, that our Disputer may follow their example and advise: for I profess before him who knoweth the secrets of all hearts, that I love the man; And if he be not most unthankful, he will not deny that (notwithstanding the wrong he hath done me) he hath reaped divers fruits of my favour. But if he have so hardened his heart, that he is settled on his lees, and become uncapable to return: yet I beseech those who love the truth, and desire resolution, that they would not suffer themselves to be led away with such weak shows, as are his Arguments: But that they try the doctrines whether they be of God or no. Here I am sure they will find an Autidot against what either hath or can be objected against kneeling at the Communion. And for their better remembrance, I shall desire them to take along with them, these brief rules of direction. I. That all gestures are natural and so from God. II. That all of them are both religious and civil, according to the occasion whereunto they are applied: As kneeling being applied to a civil use, is a civil gesture, as when we kneel in kissing the King's hand, so sitting being applied to a religious exercise, is a religious gesture. III. That all gestures have been both abused to Idolatry, and used in the true service of God, though some more, some less, and indeed sitting seldom or never but occasionally. iv That one gesture may be more decent and convenient than another, by reason of the nature of the service in hand, and of the occasion which may direct us unto it. V That no gesture was commanded in any Sacrament under the Law or under the Gospel; nor made necessary in any of God's Ordinances, either by precept or example. Whereupon follows. VI That it is in the power of the Church, to appoint what gesture shall be used in the Sacrament, or in any other Ordinance: And our Church following the example of the Primitive Church hath appointed kneeling. VII. That it belongs not to any private man to judge what gesture is decent, what not, But unto the Governors of the Church, who are not bound to give an account unto their inferiors of the reason of their constitutions, made of things in themselves indifferent: yea, though they offe●d in appointing things not so fit and convenient; yet so long as they are not contrary unto the word of God, the subject is bound to obey, for avoiding a greater evil. 
B●●● in Vit. calv.  M. Calvin was of this judgement: The wafer cakes of Geneva se●med to him inconvenient; yet he advised his friends not to make any tumult for a thing indifferent. The like advice he gave unto Bishop Hooper, 
Epist. 120.  & he professes that he mislikes the frowardness of those men, who for light scruples departed from the public consent; 
Epist. 370.  yea he goeth further speaking of a thing imposed which in itself is indifferent, 
Epist. 379.  Licet malam caudam trahat, quia tumen pierce verbo Dei non repugnat, concedi potest: Albeit it draw a foul consequence after it, yet because in itself it is not repugnant to God's word, it may be admitted.  
Lastly, yet our Church hath not used such a magisterial power, but hath often manifested unto the world, and is still ready to declare, the innocency of all her Ceremonies, and particularly, that kneeling at the Communion, is of all other gestures the most decent and most comely, 
Exemplum sit in ge●iculatione quae fit dum sole●nes habentur precationes. Instit. lib. 4. cap. 10. sect. 30. Sed illud nobis decorum erit, quod ita erit ad sacrorum mysteriorum reverentia●● aptum, ut sit idoneum ad pietatis exercitium: vel saltem quod ad ornatum faciet actioni cong●aentem. ibid. sect. 19  which shall easily appear if M. Calvin may be admitted Umpyre, he says that kneeling at prayer is a part of the Apostles decency, And in another place he gives us three notes to try what is decent. That (saith he) shall seem most comely to us, which shall be fie for procuring of reverence to the holy mysteries; Be an exercise apt to show and stir up piety; and an oruament to the action in hand. Now to apply these notes unto kneeling at the Sacrament: what gesture can be fit to procure reverence unto the holy mysteries, then that which is an expression of humility, and is a sign of reverence even in civil worship? or what to stir up piety, more than that which hath been commonly used by the godly in all their devotions? And what can be a better ornament unto the Sacrament, than that gesture which imports the excellency of it, while we worship God by abasing of ourselves at the receiving of the same? I will add, that since the beginning of the world, kneeling was never esteemed undecent in any divine action, there being an instinct in Nature, as to worship God, so to express it by bowing or falling down before him, whose face we apprehend to be both present & glorious. This consideration of the decency of the gesture, was sufficient warrant for our Church to enjoin it at the Sacrament. But beside, there are divers other motives to persuade us to kneel, albeit the same were free & left to our choice what gesture to use: If we will but consider, both what the Sacrament is, and what we are, and with what affections we should come unto it. As for the Sacrament, it hath four considerations, which do enforce kneeling. I. It is a sign of God's presence: & (as I she wed before) the people of God used to bow themselves, or fall upon their faces at the visible signs of his presence, as namely before the Ark: But behold in this Sacrament are the signs of God's presence more glorious than was the Ark. 
Ambros de spir. sanct. lib. 3 cap. 12. Aug. in Ps. 9●.  The Ark was called God's footstool, & this both S. Ambrose and S. Austin applying unto the Body of Christ in the Sacrament: Per scabellum terra intelligitur, per terram caro Christi, quam hodie quoque in mysterijs adoramus. II. It is a part of God's worship, a chief part, there being no other means nor Ordinance, wherein a devout soul doth with sense and comfort draw so near unto God, as in receiving of the Sacrament. And all men know that kneeling, of all other gestures, is most fit and decent for God's worship, and hath been most commonly used, insomuch that it is often put for the whole worship of God, as Esay 45.23. Every kaee shall bow unto me. And Psal. 72.9. They that dwell in the wilderness shall kneel before him. Now, were it not strange if that gesture which doth express the whole worship of God because it is or may be used in every part thereof; should be incompatible with Sacramental worship. III. It is our Christian sacrifice, even a lively representation of the all-sufficient sacrifice of Christ upon the Cross, and the means to make us partakers of the fruits and benefits thereof. And therein we resign over ourselves unto the service of God, and so offer up our bodies a living sacrifice, by killing our sinful lusts and affections: for the Sacrament is not only a testimony of divine grace towards us, 
Testimonium divinae in nos grariae externo signo confirmatum, cum mutuam nostrae erga ipsum pietat●s testificatione.  confirmed by an outward sign, but also a mutual testification of our service towards him. In the Sacrament we offer unto God our faith, our prayers, our thanksgiving, our almsdeeds, with a contrite & a broken heart; all which are spiritual sacrifices acceptable to God through jesus Christ. Now, if we were to perform our homage, or tender our service to the King, 
Calv. Inst. lib. 4. cap. 14. sect. 1.  we would dot it upon our knees: much more unto him who is the King of Kings, as the Prophet Micah instructs us▪ Wherewith shall I come before the Lord, 
Chap. 6.6.  and bow myself before the high God? Finally, it is the conduit-pype of God's graces, the casket wherein a rich jewel is presented unto us from our heavenly Father: for in the Sacrament God offers unto us his own Son, in whom dwells the fullness of all grace; he is pleased to seal and deliver unto us the Charter of our Redemption. And will not a malefactor be content to receive his Pardon upon his knees, 
1. Sam. 9.8.  or a less gift from the hand of his Prince? When David allowed M●phibosh●th to eat bread at his table, he bowed himself: Behold Christ hath provided a better Table for us, feeding us with that Bread of Life which came down from Heaven, and is it not fit that we should humble ourselves even unto the dust, 
Gen. 17  in thankful acknowledgement of so great a benefit? When Abraham received the promise of the blessed Seed, he fell on his face: And shall we think it much to k●eel when we receive the performance of that promise, even the blessed Seed himself? All these considerations may move us, to put a difference between Christ's Supper, and a common supper, even in our gesture and outward behaviour, when we partake of that holy Banquet. Again, if we confider what ourselves are, besides the respects arising unto us from the consideration of the Sacrament, as namely, That we are in God's presence, worshipping him, offering unto him, receiving from him inestimable benefits: We shall find that in the Sacrament, we sustain the persons of penitentiaries, petitioners, praisers. First, penitentiaries for we have before our eyes a lively representation of the bitter death and passion of our Blessed Saviour, whereof our sins was the cause, and we ourselves as guilty as judas, Pilate, or the jews; which must needs breed in us sorrow and bitter lamentation. The Passeover was eaten with bitter herbs, 
Exod. 12.8. 2. Chron. 30.22.  and with confession of their sins: So ought we to eat this New Passeover with the sour sauce of sorrow and contrition for sin. For if Christ for our sins did sweat water and blood, yea, shed his heart's blood; should not we ourselves shed bitter tears, should not our hearts bleed for them? 
Chap. 12.20.  This was foretold by the Prophet Zachary, They shall look upon him whom they have pierced, (as we must needs behold him in this Sacrament crucified before our eyes) and they shall mourn for him, as one mourneth for his only son. Now nature itself, and the common custom of all countries teach us that kneeling or prostration, is the fittest gesture for Paenitentiaries who come to acknowledge their offence. The Syrians came in before Achab with sackcloth upon their loins and rapes about their necks in token of their guiltiness, 
1. Kings 20. 3●  because that they heard that the Kings of Israel were merciful: Even so should we present ourselves before the Lord in the Sacrament, wherein we celebrate the remembrance of Christ's death for our sins, with all manner of submission: Next, In the Sacrament we are Petitioners, & it is a wonder unto me, that they who stand so much upon a civil custom, & urge sitting at the Sacrament, because it is the gesture used at civil meals; will not remember that kneeling is the gesture used by petitioners, if it be unto the King, much more in our prayers unto God, as is evident by the practice of the godly throughout the whole Scripture. And in the Sacrament we are petitioners praying unto Almighty God, that we may have an Interest in that precious death, the remembrance whereof we then celebrate. The Disputer sayeth, It is not our main action to pray (namely in the Sacrament) but to meditate upon the passion of Christ; As if these two were opposite, whenas meditation is a mental prayer, and true prayer always joined with meditation. Take away the intention from prayer, it is no prayer, but the sound of words, and what is intention but meditation? Meditation and prayer are of such as●inity, that one Hebrew word comprehends them both: 
Gen. 24.63.  Isaac went out to the field to meditate, Or (as others render it) To pray: The Hebrew word Lashuach bears both. Finally, In the Sacrament, we praise God, for the work of our redemption, yea the whole action is a real thanksgiving: And kneeling is a gesture which hath been commonly used by them who give solemn thanks. In the 95. Psalm the Prophet calls us, To sing unto the Lord, to come before his pre●ence with thanksgiving; And a little after he shows what should be our deportment, O come let us worship and bow down, Let us kneel before the Lord our maker. Abraham's servant worshipped the Lord bowing himself to the earth, 
Gen. 24 52.  in thankful acknowledgement of the good success God gave him in his journey. 
Exod. 4.31.  The people When they heard that the Lord had visited th● children of Israel, & that he had looked on their affliction, than they bowed their heads and worshipped: And that was but upon the report of their approaching deliverance from corporal thraldom: But in the Sacrament we receive a pledge of our spiritual deliverance, from sin, Satan, hell itself, by the death of our blessed Saviour. When Ezra blessed the Lord the great God, 
Nehem. 8.6.  All the people— bowed their heads, and worshipped the Lord with heir faces to the ground. Solomon kneeled down upon his knees before all the Congregation, 
2. Chron 6.13. 2. Chron. 7.3.  and gave thanks unto God. The children of Israel — bowed themselves with their faces to the ground upon the pavement, and worshipped and praised the lord 
●. Chron. 29.28.  All the Congregation worshipped, and the singers sang, 
Luc. 17.16. — And bowed themselves. The Samarimne fell down on his face at jesus feet giving him thanks. 
Revel. 4.10. Ch. 5.8 Ch. 7.11. Ch. 11.16. Ch. 19.4.  The four and twenty Elders fall down before the Throne singing praise and Allelujahs, unto him who sitteth on the Throne. And never was there such an occasion of thanksgiving as is offered unto us in this Sacrament. Now let us take all these considerations together, That in the Sacrament are the signs of God's presence; That therein we worship God; offer our service, yea ourselves unto him, receive wonderful benefits from him, confess our sins with penitent hearts, pray unto God for his grace, and praise him for his wonderful mercies: And it will appear that humility should be the main affection of our souls; It is Immility that praepares us to come to the Lords Table, And humility must present us at his table: Humility is required in all Christian actions, but especially in receiving the holy Sacrament, for at the Institution of that Sacrament, Christ gave unto his disciples a lesson of humility, by washing their feet: And were it not strange, If he would have us to express humility one towards another in the Sacrament, and not also towards himself, considering that he is represented unto us in this Sacrament as crucified for us? And if there should be humility of the soul, why not also humiliation of the body?  
Here I have alleged many motives, the least whereof were sufficient to persuade us to kneel, though we were at our own choice what gesture to use in the receiving of the Sacrament. But as the case stands, there is a necessity of kneeling, if we will receive the Sacrament; for the Church will not minister the same unto those who contumaciously despise her wholesome Orders. And how can it stand with the peace of a man's conscience, to spend and end his days without the comfort of the Sacrament? Shall this be a good plea before the Tribunal of Christ at that great day; Lord I did not ease at thy supper, because I could not be permitted to receive it as I do my ordinary meals? Will not Christ answer them as Samnel to Saul, Hath the Lord so great delight in civil fashions or gestures, as in obeying the voice and ordinance of the Lord? We are commanded to eat and to drink, but there is no Commandment for any gesture; And will any man lose the substance for the Ceremony? If he do, not only Gideons' soldiers, but even Abraham's camels shall condemn him, 
Gen. 24.11.  who kneeled down for to drink water: And in the Sacrament is the water of life, which some will rather never drink, then bow for it. I beseech them to consider how to the disturbance of the Church's peace, and great prejudice of their own soul, they contest about trifles. There are other things wherein they may exercise their zeal. Contending for the faith which was once given unto the saints, striving to enter in at the straight gate, to go one before another in goodness, fight against the lusts which war in their members, beating down the pride of their own hearts, and wrestling against principalities and powers. This were a strife worthy of a Christian: But as for Ceremony or no Ceremony, kneeling or sitting, a white garment or a black; The kingdom of God consists not in these things, 
Rom. 14.17.  But in righteousness, and peace, and joy in the holy Ghost. As many (sayeth the Apostle) as walk according to this rule, 
Gal. 6.16.  peace shall be upon them, and mercy, and upon the Israel of God. And let us mark the rule, even that Circumcision is nothing, nor uncircumcision, that is, Ceremony nor no Ceremony, But the substantial, a new creature. Now The God of truth and peace open the eyes of them that are out of the way, and restore peace to his disturbed Church, that as there is one sheep heard, so we may all become one sheepfold, worshipping the only true God, through his son jesus Christ in the unity of the spirit, and in the bond of peace.  
AMEN.   

ERRATA.  
PAg. 36. in mark. l. 4. contendi read contendendi. p. 51. l. 24. this gesture read his. p. 54. l. 29. he broke it read he blessed it. p. 67. l. 6. in the Sacrament read in this. p. 80. l. 7. Niddus, read Niddui. p. 96. l. 21. far read fare. p. 123. l. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and l. 34. were it not a strange reed were it not strange. p. 133. l. 14. many forces read main p. 144. l. 33. if ye should, read if he etc. p. 155. l. 11. est qui qui, read est qui. p. 163. l. 24. to turn to the, read to turn the. p. 173. l. 33. to Gods, read to God. p. 179. l. 25. would follow, read will. p. 182. l. 5. te. read to.