printer's or publisher's device 
Aedes Christi in Academiâ Oxoniensi    

THE SECOND PART OF A PLAIN DISCOURSE OF AN UNLETTERED CHRISTIAN, WHEREIN BY WAY OF demonstration he showeth what the reasons be which he doth ground upon, in refusing conformity to kneeling in the act of receiving the Lords Supper. * ⁎ *  
By Tho. Dighton. Gent.  PSAL. 119. 113. I hate vain inventions, but thy law do I love. 
Printed in the year 1619.   

TO ALL FAITHFUL MINISTERS AND CHRISTIANS WHO ARE persuaded of the lawfulness of kneeling in the act of receiving the Lords Supper; grace in Christ jesus, and satisfaction by these presents.  
ALL this whole world and all the learning and wisdom thereof lies in wickedness or darkness, 
1. joh. 5. 19  and cannot possibly discern or judge and find out whether any gesture be indifferent, 
Eph. 5. 8.  or if they were, which is the fittest gesture: for he that walketh in darkness knoweth not whither he goeth, 
joh. 12. 35.  whither he conform to a right gesture or to a wrong it is all oneto him. hearken not then to the arguments or reasons of Darkness or of flesh & blood (though all the chosen chariots of Egypt go before them) but let us go to the light, not in the doctrine only, but in the Ceremony also, not in the substance only, but in the gesture also, for no error may be conformed unto in either: and whatsoever is not warranted by the light, must needs be darkness; yea if it come not from the truth, of necessity it is erroneous and dangerous, and therefore not to be conformed unto. If then Christ be the light of the world, 
joh. 8. 12.  and his word be the only truth in the world, 
joh. 17. 17.  than whosoever follows not Christ in the gesture, according to the testimony of the word, walks in darkness and conforms to error therein. Howsoever therefore I do with all thankfulness to God, and due respect of you, confess and acknowledge that I do highly reverence you with Peter: yet I do avow in the sight of God, and of all his Churches, that all those are worthy to be blamed, 
Gal. 2. 11.  who either justify or approve conformity to kneeling in that manner and order as it is urged, (and by the meaner or poorer sort refused) or especially that press it with such violence, as if they would take it by force: yea herein I am bold through Christ, to resist you, because I know, Whosoever (be his gifts never so excellent and admirable) doth any thing (in substance or in ceremony presumptnously against the apparent practice of the Apostolical primitive Churches, 
Numb. 15. 30  grounded in the evidence of the spirit, upon the plain testimony of the inspired Scriptures, being approved by Christ himself in the very institution, and have no warrant from the word of God for their so doing, do directly blaspheme the Lord; which place, that I be not censured to abuse, or any other at any time upon this occasion mentioned by me, this once for always, I do in all humility desire the godly to consider and remember, that howsoever every place of Scripture hath a particular intendment or special respect, yet in the large extent thereof (as it hath relation unto all ages, Churches, and persons) there is also, and that warrantably a more general drift and purpose directly intended: though therefore I press them not in that special or particular intent, yet if according to the true Analogy of faith, I use and urge them in the larger sense, and respective meaning of the Holy Ghost, I hope I may sasely, yea in the assurance of faith justify, that I err not from the direct purpose of the spirit of truth. As for example, the Holy Ghost saith, that not to hear the the voice of Christ even in all things, 
heb. 3 13. 15 with Act. 3. 22.  will harden the heart. Whence I conclude from the large extent and general scope of these places. That not to hear and regard the word of God (which is the voice of Christ) which plainly declares that Christ hath approved a table-gesture, and no other, and yet to declare and teach the people that any gesture ordained by the Church, and in particular this in question, is lawful and ought only to be conformed to, or in cases of extremity may be undergone as a burden, though Christ have given no warrant for it, I say such positions and courses taken and maintained, will harden the wisest, most learned, best disposed, and most zealous heart or hearts of the sincerest teachers and professors in the best reformed Churches in the world. Again, it is said, When Christ cometh he will tell us all things, 
joh. 4. 25.  the particular intent of this place concerns the public worship of God; from the larger and general scope whereof, I hold it a most warrantable conclusion, that Christ in his word hath certainly made known what gesture we may conform to in the act of receiving the Lords Supper (being essentially necessary in this part of his worship) but in the whole Scrip. Christ hath not given approbation to any but a Table-gesture: therefore no other may be conformed unto. For these things were not written for them of those times only, 
Ro. 4. 23. ver. 24.  but for us also: yea for all the churches to the end of the world.  
Another thing I also desire not to be mistaken in, namely that though I do verily believe and therefore confidently affirm, that Conformity to any gesture of religious use in the worship of God, being not warranted by the word, is absolutely unlawful and sinful, yet do I not thereby judge, or hold all Conformitants, to be vile and wicked persons: 
Phil. 2. 13.  or that such Congregations are not the true Churches of Christ, for I know, it is God which works both the will and the deed, even of his good pleasure, as he sees best, not alike at all times, nor to all persons, but some shall remain ignorant of some truths (yet not to be therefore separated from. 
ps. 119. 113.  Others hate all Inventions (yet not therefore to be run after as if they were the only true churches, and salvation no where else to be found) some I say ignorantly conform to error, others according unto knowledge abhor and hate all false ways, 
ps. 119. 104. 120.  and yet both of these the true Churches and faithful servants of God. Only my desire before the Lord is to strip hypocrites of that conceit which they have of their wisdom, learning, authority, and great estimation which they have purchased or obtained in the world, for nature, or the natural man, putting on the show of grace, or the name and title of the spiritual man (as the Ass in the lions skin) is presently conceited, that forthwith they are Canonically holy, spiritual, or divine, because such traditional titles, are successivoly compounded for them (though none in the world be more licentious and profane then even some of them) yea and that in these outward forms of Godliness devised by man for God's divine worship and service, the very substance of Religion so far as it is outward and subject to sense, doth in a special or principal part consist: for they hold, that no man need or aught to make question, but that these human inventions being performed (not in superstition but in a good Intention,) are most acceptable & well pleasing unto God, and therefore ought of very conscience to be conformed unto. In which respect I do strive gladly to drive them from this deceitful and conceited kind of pleading, by a judicial proceeding to the trial of their faith, for so shall we quickly discern what they are, Infidels or unbelievers; for profession of the truth (though never so fundamental) no nor practice of it also, makes not a true believer, though a true professor, for even that man of sin himself, and many other of like ambitious humour, know and acknowledge, profess and practise many excellent truths; 
Heb. 4. 2. with 3. 19  but faith only puts the difference, and proves who is for the Lord, and who holds on the other side against him. What action or ceremony then soever of Religious use is not conformed unto in faith, is conformed to in infidelity, unless we must admit of Agrippa his almost a Christian, 
Act. 26. 28.  half faithful, half infidel, half Papist half Protestant, half of God and half of the Devil, half Turk and half Christian: not that I aim at any other perfection but that which is evangelical, even sincerity and truth in all things; 
Rom. 11. 32  but to declare that all are shut up under unbelief, though they be never so wise and learned, great and many, till they be enlightened. But these men say and swear, they have faith, yea a justifying, living, and saving faith, as well as the best of them all, and in their conformity do live and walk thereby. This is soon said, but not so soon proved. Let us therefore come to the trial: Faith consists not in good opinion, or well meaning, or preventing inconveniences. For though I intent in kneeling before an image, only to stir up my heart to devotion, that I may with greater feeling and fervency call upon God in the confession of my sins, and craving pardon for the same; yet this is not done in faith, no though I find that in my conceit such effect therein, even as I did purpose and desire; for nothing that is in nature, as wisdom, reason, sense, discretion, judgement, experience, or whatsoever can be by any possible means, in any respect the true object of saving faith (for the learned and devout of all nations have these, and yet all in the true churches (though true professors) have not faith) but only the word of God is the object of faith, yea true and saving faith in all things of holy and religious use in the divine service of God, rejects not only what is forbidden therein, but conforms to no thing but what in the evidence of the spirit is plainly grounded on the Scriptures: for without the warrant and commandment of the word, subscription to or approbation of any thing of divine use cannot be an act of the faith of Gods elect, but of some other counterfeit faith, transformed I confess into the likeness or appearance thereof, which (like Will with wisp, are Megg with Lantern, or some other hobgoblin with a false light) having dazzled their sight, or darkened their judgement, will by degrees lead them into the bogs and quagmires of Armenius his inherent grace, free-will, or other like deceivable fables, and damnable errors. So that this is not an argument of true faith, if I do not conform, the people will be untaught, or the church overtbrowne, and the like, or it is not forbidden in the scripture, therefore though it be of religious use in the worship of God, and be only devised by man, yet thou mayest, yea being commanded, oughtest to conform unto it: but directly it is a plain doctrine of infidelity. For whereon I pray you is faith grounded in such a case, but only upon mere and wild uncertainty (a sea whereof this sluice will open.) As therefore it is the property of fools to doubt of any thing which the Scriptures teach; 
Luk. 24. 25  so it must needs be a special branch of infidelity, in matters of conformity to things of religious use in God's public worship, to ground our faith therein (for hope they will not say but they do it in faith) on any thing but the sacred Scriptures.  
Now the Word telleth us plainly that a table gesture was sanctified by our Lord in the institution, are they not fools then (by Christ's own doom) who will not believe that it is a good & boly gesture, & that our faith in conforming thereto is plainly grounded on the scriptures? and seeing no other gesture is warranted by the Scripture, is not the doctrine of conformity to any other whatsoever our faith therein being grounded on uncertainty a direct doctrine of Infidelity? may not the Evangelists justly cry out, Lord who hath believed our Report? 
Esa. 53. 1.  why so I pray you will some say, what do they report? even this, that in the first institution by Christ himself the sacramental gesture in the act of taking or receving the holy bread and wine, was only a table gesture and no other will the professing and believing many other truths, though thou willfuly (against the plane ovidence of the truth) refuse to believe this, ever prove the to be a sound Christian; hath Christ honoured a table gesture, and do men only honour another gesture? will you say then conformity to them is an action of faith and yet refuse thereby that gesture which Christ by his presence & approbation honoured? is not this to love the praise of men (or that which men praise) more than the praise of God? 
joh. 12. 43.  (or that which his word commends) true it is I know, that men do prefer those that conform unto them, and will not Christ do so also? Yea, is it not a mark of infidelity to receive such honour one of another, 
joh. 5. 44.  and seek not the honour that cometh from God alone? Will you fear the displeasure of man if you do not conform? and will you not fear the displeasure of God if you do not conform to his gesture in the act of receiving? I say his gesture, for so none can deny but it was in the institution, I mean of his direct appointing; and did he ever cashier it? or did his Apostles or true churches ever dislike or refuse it? Take heed therefore, for he that believes not every place of Scripture, being made known unto him, will not be bound to be subject to any scripture further than he lusts or likes: 
vers. 47.  They that will not believe Moses or his writings, will not believe the doctrines or practise of Christ himself; reject one place wittingly, and in effect thou renouncest all. 
joh. 4. 50.  Let us then believe the word of jesus in this controversy; he tells us by the Scripture, that a table-gesture is a holy gesture, of divine institution; let us never therefore conform to any other without like warrant. 
Eccles. 3. 14.  For whatsoever he hath done, it shall be for ever (unless himself alter it) to it can no man add (such deepness of learning is the very height of dark ignorance) from it can none diminish (to assume such power is direct presumption. Hath Christ sanctified a Table-gesture? 
psal. 95.  Come let us worship and fall down, and kneel before the Lord our Maker, even give this honour of devising his own worship and service, both in matter and manner, both in substance & order to him only & to non other: for his is the kingdom, in devising his own service; and the power, in making it effectual to his church; and the glory, of praise and honour for making known and exhibiting his eternal love thereby, for ever and ever. Amen.  
The Egyptians by reason of the grievous plagues which God sent amongst them, were content to let Israel go, so that they would leave their hooves or cattle behind them: We have thrust the Egyptians out, let us send their hooves after them, lest they come to fetch them, and God by a more grievous hand then ever yet we felt, make us willing through experience of their bloody cruelty to be rid of all their Relics and Remainders whatsoever.  ROME 1. 16. I Am not ashamed of the Gospel of Christ 
saith the Apostle; nor I of that gesture, which the gospel mentions that our Saviour Christ approved in the Institution of his Supper.  Philip. 3. 17. 
Be followers of me & look on them which walk so as ye have us for an example.  1. Cor. 11. 1. 
Be ye followers of me as I am of Christ  
But Christ and all his discriples used a table gesture, and therefore unless our adversaries can prove that they used some other gesture we may not follow or conform to any other, than a table gesture in the act of receiving.  1. Cor. 3. 11. 
For other foundation can no man lay then that which is laid which is jesus Christ,  
We have this foundation for the elements and for the gesture, to conform therefore to other elements or another gesture is to lay another foundation and so to follow some other Christ then our Christ or his Apostles, but we have not so learned Christ.  Hebr. 4. 14. 
Seeing then we have such an high priest, let us hold fast our profession.  
Even profess him to be our high priest as well in the gesture as in the elements, in the ceremony as well as in the substance.  1. Cor. 11. 24. 
Do this in remembrance of me. Master speakest thou this to us also?  
All actions of Institution are for Imitation.  1. joh. 1. 6. 7. 
If we say we have fellowship with him and walk in darkness (whether it be in substance or in ceremony) we lie and do not truly.  1. joh. 2. 4. 
He that saith I know him and keepeth not his commandments is a liar, & the truth is not in him.  
Yea but how may we know in this controversy what his commandment is?  Vers. 5. He that keepeth his word, in him is the love of God perfect indeed: hereby we know that we are in him. 
And hereby we know & are assured our reverend pastors are of him and our godly brethren are in him because they keep his commandments, & refuse Conformity to nothing but what is not in his word nor grounded thereon▪ whosoever therefore professeth or saith he remaineth in him ought even so to walk (both in substance and in Ceremony) as he hath walked. Vers. 6. and so have they done in these Controversies, never broaching or reviving any new commandment, but the old which was from the beginning, even the Word, vers. 7. which directs always to the institution, and never so much as inferrer any kind of alteration from the same.  Math. 12. 50. Whosoever doth the will of my father which is in heaven, the same is my brother, and sister and mother. 
Christ prefers spiritual kindred before carnal, because they hear and obey the word of God. And we prefer this spiritual gesture of the table, being according to the Scriptures, and warranted by Christ's own practice in the institution, before that carnal gesture of kneeling having no warrant from scripture, and therefore cannot be the will of our father which is in heaven.  
Accept my willing endeavours herein good Reader, choosing rather to expose myself the malice of the ambitious, than the light of this truth shall not be maintained. All that love the truth, help me with your prayers.   

DEMONSTRATIVE REASONS AGAINST conformity to kneeling in the act of receiving the Lords Supper.  
HAVE you not read in the Scripture, The stone which the Builders refused, is become the head of the corner? And must a Table-gesture, which Christ himself, and all his Apostles in the first institution used, as the very sole foundation for all future ages to build upon, be therefore now rejected, and another conformed unto (as far more seemly and significant) because it pleases learned and wise men of special note and eminency in the Church (by profession and reputation even chief pillars and arch-builders) to lay that imputation upon it, & so by their canons to conclude and determine against it? I beseech you rather to to consider, whether this disgraceful foundation thus openly laid upon the divine doctrine of the holy ceremony, presage not (though they pretend the contrary) some evil intendment closely to deprave and corrupt by degrees the very heavenly substance. Look to their positions, observe their discourses, compare their pretences and practices together, and so proceed to sentence.  
May any thing appropriated to religious use in the public worship of God, be profane or carnal? And are not the best devised devotions of the holiest and devoutest persons that ever were, or ever possibly can be, of this very nature? yea, doth not the Scripture usually set in direct opposition unto God himself, whatsoever being essentially necessary in his worship (as a gesture in the act of receiving is) which is not ordained by God, or warranted by his word? styling them with the titles of Novelty & Innovation, or devises, imaginations of their own hearts, new gods, strange or other gods, etc. not that ever thereby (in the Church especially) any other Deity was once imagined, or any foundation concerning the doctrine of the blessed Trinity, shaken or controverted: but, though they held the doctrine of the inward substance sound, as jeroboam did, yet in the outward actions and ceremonies of his worship, or outward manner of his service they erred, not only from the particular directions of the ceremonial law, but from the general scope of the second commandment, viz. to serve God only as he requires in his word.  
God's worship is either inward or outward: that concerns the soul and is contained in the first commandment: this pertains to the bodily exercises, and is taught in the doctrines appertaining to the second commandment, forbidding all other not required therein; not that these may be separated, though distinguished: for as soul and body make an entire person, so do these two make an entire worship, and neither of them can in this world be performed alone: for as the inward is the life and soul of the outward, so the outward is the instrument of the soul to express the inward; yea both these without those affections of the third commandment, even holiness to the Lord, are in vain; and all three (if possibly that can be) without a conscionable observation of the Sabbath, are abominable. Now as all the inward graces of the first commandment, are the mere and free gifts of God, and not at a man's command: so all things essentially necessary in his outward worship (as a gesture in the act of receiving the Sacrament is) are God's instruments for the edification of his Church, even his conduits to convey those inward graces by: which supernatural virtue, or divine property they cannot possibly have from the canons or precepts of men (though all the Christian world join together therein) but only from the free will of God in making choice of them, and so appointing and ordaining them to such holy ends and purposes. As therefore nothing ought to be conformed unto in his outward worship, but what is for edification: so nothing can possibly be for edification in any degree or respect, but what the Lord himself hath appointed for that use and purpose. Either then kneeling for matter and manner as it is urged, is for edification (as indeed is pretended) or else it may not be conformed unto: but for edification it cannot be, unless God have commanded it; and therefore either prove by the word, that God hath commanded it in the act of receiving, or else (though he have commanded it in other parts of his worship, and though you say it is not forbidden in this) it is a human device (which never edifies but destroys) and therefore of absolute necessity to conform thereto in the act of receiving the L. Supper, is sin.  
The jews filled the outward worship of God with actions, and ceremonies devised by themselves or by some other bordering people whose affinity they desired and whose conversion they perhaps intended not having the least thought of setting up another God; or of declining from the true God, but to stir up themselves with greater zeal and devotion to serve the Lord their God and to draw others also to join therein with them. Yet, did not this turn still to their confusion & many times to the overthrow of their state? The Papists with the same consideration have ordained new sacraments, & others in like human boldness ordain new sacramentals or ceremonies in the administration of the true sacraments, you refuse conformity to theirs, justly as you speak because they are additions to the word, and may we conform to yours without good warrant from the word? you Conclude against them that of necessity the word must come to the elements, to prove and make it plain that God hath ordained these very visible signs to be his instruments of grace for the edification of his Church, or else (though they have all the devoutest significations that man can devise) there can be no sacrament, and have your ceremonial signs such a supreme prerogative as without direct warrant from the word they ought ipso facto to be conformed unto? Indeed if a Real presence (which in the scriptures sense we acknowledge) had destroyed the nature as it changeth the use, of the elements than the breaden gesture, or the gesture of kneeling used to the breaden god, had been an unavoidable consequence.  
God is the God of the order, as well as of the substance of his worship, yea the very outward order is a special part of the substance of his outward worship, and a principal part of the proper subject of the second Commandment, which honour of ordaining & ordering his own ceremonies in his own worship he never committed to Angel prophet or Apostle, but laid the government thereof only upon Christ, and will not give it to any other. Now Christ's government for order in the act of receving, we see to be a table gesture dare we then forsake this and conform to your order of kneeling without any warrant from the word of Christ, no not so much as from an Angel, a prophet, or an Apostle, or Apostolical Churches?  
In the Institution, the Ceremonies of the sacrament had the same warrant from Christ that the signs had. If then it be an infallible mark of Antichrist to take away or alter the Elemental signs, in which spiritually Christ is Really exhibited; how can you justify the alteration of the ceremonial sign by which every faithful believer doth really receive him; are not both these signs together sacramentally united, to be those very visible & graven Images, or most lively and real representions, whereby as by his selected and predestinated instruments; God the father doth give jesus Christ his son, & all his graces to his children according to the measure of every man, by the effectual working of the holy ghost; yea, are not these together (for without both nothing can be effected) I mean the elemental and ceremonial signs, by Gods own ordinance efficient (instrumentally) to exhibit and receive whole Christ and all his benefits? and yet will you (O what will not the Rebellious will of man presume to do?) against his direct Commandment make unto yourselves other Images and alter these? Hereto you reply and say they are but ceremonies; and thereto say I no more was the calf in Horeb or those in Dan and Bethel: yea these are Christ's Ceremonies, and the very Ark or Cherubims were no more. These are not therefore Idle, or for state and ornament, or upon any respect or consideration to be varîed, but purposely ordained and in the most absolute perfection of the divine wisdom in the very institution, for the help and strengthening of our weak faith, used and established: being therefore by Christ united, and joined with the word to make a perfect sacrament and a complete manner of partaking spiritual food, how may they by any human authority ever be altered? doth not such a grant strike mainly and fundamentally at the authority of the second Commandment? yea is it not high presumption when the Lord offers this heavenly food, not by pieces but in fullness, neither severing his graces from the substance, nor the substance from the graces, but even whole Christ and all his merits, for us to alter not the placing or order only, which himself used (and therefore being never repealed, thereby established) which yet were a fault foul enough; but the very dishes or ceremonies themselves, wherein this spiritual food is prepared, tendered and received as some in restraining the cup, others in altering the very elements, and you in altering the gesture (for so much doth conformity profess) wherewith it is received? As therefore no one part of Christ wrought our salvation, but whole Christ, and as where there is no more but the body and blood of Christ received (if that possibly could be, yea though really) there is no Christ received, because it is the spirit or divine grace that quickeneth unto eternal life; and therefore the true receiving must be spiritual and of whole Christ, God and man, or else no benefit is received: even so the visible instruments (corporal substances or bodily exercises) which in the institution our Lord united for the exhibiting and receiving this spiritual food, may not be separated, omitted, altered, or displaced. Seeing then the Lord himself for the effecting of this divine and spiritual work, hath joined them together, is it not high presumption I say, to alter them, or put them asunder:  
True it is, that the spiritual eye, hand, and mouth, only seeth, receiveth, and partaketh this heavenly food, and I dare appeal to any who have this eye to be judge in this case, even which gesture is most decent and seemly, that which out blessed Lord and Saviour in the institution of the Sacrament made choice of, as the very best of all other whatsoever (for I hope you will not deny but that if he had known a better, I mean would he ever have had his Churches to have a better opinion of any other as more decent, or in any respect more useful or as fit, he would either then have chosen it, for some of his disciples to have used, or else left warrant in the word for our conformity thereto) or whether that gesture in case of deprivation be rather to be conformed unto (for so much you infer notwithstanding your distinctions of unwillingness, and I know not what) which many hundred years after was devised by Antichrist: were his doctrines, doctrines of Devils because they were of his own devising, and are not his ceremonies of the same disposition? And yet must we conform unto them, or by your own confession, to the likeness of them? Is there no transgression in this, have we no precept for things of good report? Doth no commandment forbid all appearance of evil, yea the use of any thing (not being commanded by God, for then the abuse indeed is only to be taken away) which hath been an instrument of Idolatry?  
This Sacrament was ordained, not to nourish to a carnal or temporal life, but to a holy and spiritual, that so in all the occasions and occurrences of this world, we might live by faith, and be made able more and more to bring forth the fruits thereof, it must of necessity therefore follow, that this ceremonial sign or gesture, or any thing essentially necessary in the act of receiving this holy nourishment, may not be carnal, or of human devising, but holy and spiritual, not only in the intention of the party (for so was theirs to the Calf) but of divine ordinance, or else whatsoever the world esteems of it, it is most abominable unto God, and dare we then conform unto it? so that what gesture soever is proposed, if Christ have not ordained it, it is strange and unlawful, and so not being holy, conformity thereto is hateful, for none can make a gesture for the sacrament holy, but only he that may ordain a sacrament.  
As the elemental sign being delivered hath relation to the spiritual thing signified, so the ceremonial sign or significant gesture in the act of receiving, hath relation to the very true and assured partaking of that heavenly feast and spiritual food which is the thing signified, and whereunto the Lord hath invited us as his most welcome guests, and dearly beloved friends, even to his own Table to have communion and fellowship with him in partaking of his divine nature in the act of receiving this sacrament. Therefore as in cases of extremity to use other signs herein, is erroneous, and wilfully to persist therein, is directly heresy, and as the Papists (in ordaining an other manner of union or conjunction betwixt the elemental signs and the spiritual things signified, than the nature of them will suffer) do destroy the Sacrament, and by changing it into a sacrifice, commit most damnable Idolatry: so you in justifying, defending, or excusing without warrant from God, this gesture of kneeling as it is urged) altogether disproportionall to a Feast, or Supper, and to a Table wherein the visible signs are set apart, and prepared (though you wash your hands never so often, to give testimony of your innocency) do give sentence against Christ his own practice in the institution, the sole precedent of the whole action, and do directly infer that you have a more fit and decent gesture than he could find out and make choice of.  
As the sacrament admits no other conjunction betwixt the visible signs and the things signified then a sacramental, which is not subject to sense and reason, but is merely mystical, secret and spiritual, so the gesture by the same ordinance of justitution is of the very same nature, and may not without grievous sin upon any terms or consideration whatsoever▪ admit of any Innovation or alteration though all the reason wisdom, learning common sense and understanding in the whole world do never so highly approve thereof, but must be mystical, secret, and spiritual perpetually, even hold proportion with and have relation unto a table, and to a feast, and a great supper set and to be communicated thereon. Whosoever therefore shall but add any other mystical signification thereunto, or translate this to any other gesture than was in the institution seem it never so full of decency, devotion, and humility, yea though the godly themselves protest they can as comfortably receive the sacrament there with, as with that of the institution, yet shall they be judged as those that add unto the ordinances of Christ, and therefore shall receive an addition of his indignation. Therefore no gesture but a sacramental (and such in this case is the table gesture only, which our Lord himself in the institution being author thereof) may upon any terms or in any respect, in the act of receiving be conformed unto,  
Unless you hold that Christ's institution is herein defective, and therefore variable without his own warrant, which we have for the alteration of the time) who but that blasphemous man of sin and his lovers or friends dare profess, they have power to ordain a sacramental gesture, or any other essential property of a sacrament, for it that of the institution by Christ be sufficient (and else you deny his sufficience in this) than any other is superfluous and therefore a human addition? which admitted to have dominion in one thing will be resisted in nothing. Is not this a special part of the foundation of our Comfort and stay in all occasions that whatsoever God hath done must needs be good and just, and to open our mouths against it, is to call in question his wisdom, goodness and truth, and yet dare flesh and blood with voices of trumpets, or the flashing report of a thundering Canon proclaim, that though Christ have done it, even approved of a table gesture only, in all his disciples in the institution and never gave warrant for any other, yet kneeling is better, more significant and decent; yea do not the best of you by your unwilling conformity wilfully admit imperfection and defection in the gesture of the institution seeing you have no warrant from Christ to vary from it?  
As the mystical, spiritual and secret Conjunction between the signs and things signified, is not seen with the Corporal eye, nor can possibly be apprehended or demonstrated by human learning wisdom or sense? so I do verily believe that they cannot choose but grievouslly ere (be they never so wise, learned, judicious, zealous and holy) who take upon them to Indge and discern the fitness, decency and lawfulness of this sacramental gesture, or the gesture in the act of receiving the sacrament, by the judgement of reason and sense, without warrant from the word of God. For as the blind cannot judge of colours, no more can the quickest or most learned and best qualified sense in the world, discern or judge of that which is sacramental, or is of a significant or spiritual use in the sacrament or public worship of God, but as the blind esteems every colour alike, so doth sense think every gesture indifferent, only the spiritual eye is able to put this spiritual difference, and to discern of the mystery or spiritual secrecy of the Table gesture (which in and by the institution only hath ●●e seal and brand of Christ set upon it) which must needs be relative or respective, even according to that which on the Table is tendered, and by the guests or communicants received, and so holds due Analogy, likeness or proportion therewith.  
There be three things considerable concerning this blessed sacrament. First, that which goes before: secondly, the action itself: thirdly, that which follows after. Now as to omit any of these is a grievous sin, so to displace them is wicked and abominable. As for example, preparation must go before, & thanksgiving is to come after, and meditation properly belongs to the action itself: he that leaves his preparation, and doth not examine himself till after the action, is an unworthy receiver, and eats & drinks judgement; yet I confess that these are so united as they are inseparable, and that not any one of them can be alone in the faithful, but that they are all mixed one with another, only the soul is properly to have respect unto these in this manner and order; and so accordingly we are to esteem the fittest and most proper time for preparation to be before, for meditation to be in the time of the action, for thanksgiving after: which shows, that howsoever there is thanksgiving in all these, yet it cannot properly be said, that the whole action is a thanksgiving, and yet if it might, kneeling is not the fittest gesture for thanksgiving in this action.  
There be two sorts of signs in this sacrament. Elemental that is bread and wine, and Ceremonial that is actions and gestures some of these concern, or are proper to the past or alone, some to the people alone, some common to both, and every one of these have divine significations peculiar and several to themselves even have a mystical and seetet Relation to an invisible grace or heavenly thing, not by the appointment of any moral power, but by the ordinance of God for all the Churches in the world cannot make or ordain any thing of Religious use to have a spiritual signification, this power is proper and peculiar unto jesus Christ so that howsoever, wise, honest, learned and godly men think this or that, may very well have such a holy use and signification, and that they can with as good devotion and heavenly meditation receive with this gesture of kneeling, as with a table gesture, and from their own experience profess as much, yet all this is no more than jeroboams pretence for the calves, the inward substance he held and established, the outward substance of action and ceremony he mixed with these diuises of his own, which yet had by his appointment, reference and relation to the same heavenly thing in their intention that the ark had, even to be the visible representations of God presence, and not to signify or to have relation to any other thing else whatsoever. But yet the Lord calls them devils, and why because they did signify any devilish thing? nothing less. But though they signified by common consent and public decree and Ecclesiastical canon the presence of God even jehovah, and many with great devotion and feeling made that comfortable use of them as they thought, even as well as if they had gone to jerusalem, yet because they were not warranted by the word of the Lord, therefore they were devils, & all the devotion that the people Imagined they found themselves stirred up unto by their spiritual signification and mystical relation was merely of a devilish disposition, leading from God. Seeing then not man but Christ himself, is author both of the Elemental and Ceremonial signs, and also united them sacramentally together in this mystical action, that by our worthy partaking thereof we might have an inseparable union and everlasting fellowship with him, how dare we conform to any alteration or innovation herein? If we reject the gesture which Chaste used or approved in the institution, what right can we plead to the sacrament which then and therewith he ordained?  
Christ unites and joins himself to his own ordinances in the administration of the word and sacraments, not fantastically, or doubtfully; but truly, really, and verily, that partaking in sincerity of them, we might be assuredly conjoined unto him, even as certainly as the elemental signs are united unto us, and the ceremonial signs are performed by us. Let all Christians therefore who love the Lord jesus, and desire to partake of this heavenly and spiritual union with him, take heed that they never yield to conform to a fantastical gesture, or doubtful ceremony in the act of receiving, especially having so essential a property as the gesture hath, lest by casting off the Lord's gesture (or that gesture which our Lord himself caused his Apostles to use in the institution of the sacrament) they cast off the benefit of the Lords sacrament, or at least be found author of an anti-gesture which our Lord never warranted; and therefore cannot to the conformers thereunto be ever sanctified.  
It is our happiness to be united unto Christ in the sacrament, and is it our misery to cleave fast to that gesture which in the institution thereof was by all his Apostles used, and by himself blessed for that very end? Here is spiritual meat, come thou with spiritual hunger: here is a holy table, come thou with a holy gesture: and who can make a gesture holy, or of holy use, but the Lord? Not that a right gesture is sufficient, unless thou come with a right heart also, examined or prepared and purged, not only from Popery, Nonresidency, Atheism, usury, ambition, oppression, murder, covetousness, blasphemy, whoredom, drunkenness, and other bloody and abominable vices; but from every worldly lust, or fleshly pleasure, which thy soul longeth after: that I doll I say must be thrust out before Christ can be let in. It is but folly to profess thy faith in him, and hast not repent of that (I speak not of their order which of these is first, but of their inseparation.) All therefore who have not this spiritual hunger, and see not in the elemental and ceremonial signs this holy union, have some invisible Idol in them, even some secret corruption or bosom sin which lies lurking in the heart, the custom or continual fume whereof hath so darkened the sight, and flattered the taste of the soul, as it cannot discern or judge truly in this controversy, but esteems of one gesture as good as another, that which Antichrist devised, as that which Christ approved & hallowed.  
As God's worship even for the substance of it, is partly inward and partly outward; so this sacrament being a special part of his worship, is of the same nature. The inward substance is the spiritual things signified: the outward substance or essence is the visible signs signifying or having relation to those spiritual things signified. Now whatsoever in God's worship is conformed unto, as having relation to these spiritual things signified (whether it be purity or holiness of life, or humility, devotion, or whatsoever) must of necessity be confessed to be (in the acceptation of these that so use it) a part of God's outward worship, which consists of outward and visible things, as actions, gestures and ceremonies, signifying, and having reference unto some invisible thing signified. True indeed, every thing used in the worship of God, is not I confess of this nature, as our usual apparel, places of assembling, seats in those places, and the like, which therefore come within the terms of indifferency and decency, but to say and defend that any one thing of significant use in the divine service of God is either not of the essenc of his outward worship, or is indifferent and variable, is I dare say, a fault more than remarkable: yet true it is, that he who makes such a part of God's worship of this or that spiritual use and signification, may verily vary and alter it. But as no mortal or created power can give the spiritual gift or grace signified, and therefore may not devise the thing signifying: so if God have approved and sanctified any action, gesture or ceremony of such holy significancy, none but he can alter the same, and therefore to hold that such a thing is or can possibly be indifferent, or may in any case be conformed unto, is sin. But the Table gesture in the act of receiving the sacrament of the Lords body and blood, is of divine signification, assuring us that as verily as we take and partake of those visible signs, so verily in that very action we by faith take and partake of the very body and blood of Christ signified and represented, yea truly exhibited in and by them. And this gesture only was hallowed by the Lord in the institution of the Supper, in the action of all his Apostles, who were the types of all communicants to the end of the world, to that very end and purpose: therefore none but Christ may alter it, who was author of it, and to hold that it is variable (whatsoever sense and reason babble for it) is a fearful sin.  
As the inward substance of the sacrament, and the outward signs elemental or ceremonial, having relation thereunto, even the whole sacramental action is holy and heavenly (which nothing can possibly be, but that which is of divine institution) so let thy care in partaking thereof be faithful and zealous according to knowledge and godliness. Look not so to the inward substance as thou neglectest the outward signs and ceremonies, as if divine reverence belonged not to them, being Gods divine instruments or holy mysteries, and so might be varied according to the will & pleasure, or determination of man. Neither yet let it suffice, that thou comest with a right gesture, unless thou come with a right heart also, lest in stead of receiving a blessing, thy heart be hardened, and thou go away with a curse: for even as not to use God's ordinances with divine reverence, is the mother of Apostasy and Atheism, so to use man's ordinances with divine or holy reverence in Gods divine service (as every thing of divine signification ought) is the father of superstition and heresy: to conform therefore to a ceremony of divine signification, not being established by God, must needs be wicked and sinful.  
As no person may meddle with the administration of a sacrament, but such as are called by God in the word thereunto; so may not they who are truly called of God, press to any thing therein, but what the Lord hath in his word required or commanded. For howsoever it is God only that gives the spiritual grace, or heavenly things signified, so yet he is pleased to use the ministry of man in the dispensation thereof by those means or instruments which himself hath appointed; and as we cannot have the blessing but from him, nor from him by any other means then those which himself hath appointed: so to receive the signs at the hands of such as he hath not sent or called, or to conform to, or approve of any ceremonies of significancy in the worship of God (though it be at the hands or by the advice of such as are truly called of God) which himself hath not ordained, is to be convocated or gathered together against the Lord, as Corah, (though not every one in the same degree) for as the best ministers in the world can exhibit and give no more but the outward and visible signs (and yet even in such their exhibition the inward and invisible thing and grace signified is given by God through Christ by the effectual working of the holy Ghost) so to profess that either they have power to give more than the sign, or have warrant to devise any sign to represent or exhibit, or to receive grace by, is mere and high presumption against the Lord▪ Conformity therefore for the approbation thereof, must needs be abominable, upon what terms, or in what case soever it be.  
Let us content ourselves with the holy Counsel and determination of God concerning the right administration of this sacrament, even whatsoever is of ministerial elemental or ceremonial use therein, concerning all which the institution is without all exception, and seeing it was to be the very pattern and precedent to all Churches for ever (as Christ his precept Do this undeniable includes) let us never conform to any thing of the nature of any of these therein, unless we have from the pattern or from some other part of the word, Christ's warrant so to do. And howsoever we shall hereby procure great damage to ourselves, yet seeing nothing that is in the flesh (or is not of Gods own ordaining and appointment can possibly please God, let us remember it is far less danger to offend those, that for not conforming to their Canons can but deprive us of our goods and comfortable conditions, exposing us to open disgrace and contempt, or at worst can but take a way our lives, then to offend him that can do all this, & then cast our bodies and souls into hell. Let no man therefore by conformity to kneeling intimate disability in the institutor, or insufficiency in the institution: for either is a blasphemous sin.  
He that is sole author of the sacrament, is sole author of all the ceremonies and significant signs therein, either concerning minister or people: for he that is the sole author of the blessing must needs be sole author of the means and instrument whereby he will give it: therefore seeing the Lord only gives the spiritual blessing signified, represented, and verily exhibited by the gestures and ceremonies therein, and his word neither by precept nor example gives any warrant for any other gesture in the act of receiving then that of the Institution, (which on all sides is granted to be a table gesture) how dare we by conformity vary from Christ's own practice without Christ's own warrant.  
It is said and that truly (but how fitly and wisely let others judge) that God is the author of kneeling even in his divine worship, therefore we ought to conform unto it in the act of receiving. I answer that God is the author of images even in his divine worship as the Ark and Cherubims, yea differing from the first institution as the brazen serpent, therefore we may conform to the calves at Dan and bethel which are but images and consecrated only to his worship and divine service, but either let the Lord be God in the order of the outward ceremonies as well as in the inward substance of his worship, or if you will conform to Ball in the gesture or in the order, follow him even in all, for God is the God of the order, as well as the God of the substance of his worship (Inward or outward) let him be therefore either all in all, or else not God at all.  
By the word of God and by it only the minister knows what to deliver and what not, how to deliver and how not, to whom to deliver and to whom not; the guests also or communicants do thereby understand, at whose hands to receive and at whose not, what to receive and what not, and with what gesture to receive, and what gesture not to conform unto in the act of receiving: for the word of God is the life or soul (as I may say) of the sacrament, and that not only in general, but even of every particular, of absolute necessity required therein (as a gesture is) so that whatsoever is ordained to be of holy use therein (as the gesture in the act of receiving is) if it receive no life or quickening warrant from the word of God, it is absolutely dead, or unclean, and defiles, and therefore may not upon any terms be conformed unto, as good and lawful.  
The word of institution sets forth first the precept of Christ, Do this: secondly the promise of Christ, This is my body: Thirdly, the practice of the Apostles, having relation to the commandment or precept in their obedience, and in their faith having reference to the word of promise, now this being the type of all the true administrations of this sacrament to the end of the world doth plainly and undeniably teach this truth that what soever is of absolute necessity in the sacrament (as a gesture in the act of receiving is) must, both in minister and people have relation to the precept of Christ that so it may be done in obedience and also to the promise of Christ, that so it may be done in faith or else it is absolutely sin? and then, though kneeling which in that act & manner as it is urged hath neither precept nor promise of Christ would convert Turk and Pope too, yet I hope you will confess we ought not to conform thereto;  
Is kneeling in the act of receiving the sacrament of the altar, the gesture of the mass? let all that abhor the gross Idolatry of that, never conform to the likeness of this (unless they have dispensation from the scripture so to do) because in similitude though not in intention it holds proportion with, and hath Relation to the corporal and Real presence locally. Yea let all faithful Christians hold themselves only to the name and gesture and to what soever else in the institution and word of God is established, and was therein by our blessed Lord sanctified and ordained to be of perpetual use. unless himself in the word shall teach otherwise.  
The sacraments (even whatsoever is sacramental were ordained of God, not to give any novelty or new thing by way of tran- or con-substantiation, or like human devise, but having respect to our weakness, to be a help unto us in sealing up that righteousness which is by faith, even to increase that assurance of faith, which we have through the word in a greater measure and degree than is had by the ministry thereof (let every one labour to have the feeling of this use) if then it be dangerous to add unto the doctrine of the word, being the hand writing of the King, even his most gracious pardon for all our sins and offences, and his patent also for our livelihood and hope of eternal life. Surely it cannot in any respect be less dangerous (seeing nothing passes by the writing alone without the seal (I speak herein after the manner of men) to make (or conform to) any innovation in the King's seal, even in any thing which is of sacramental institution, being special and effectual parts (instrumentally) of our spiritual Evidences, or assurance which is by faith through the word. But if such comformity be committed against our knowledge. I leave it to the judgement of the godly learned, whether the wilful persisting therein do not (though not alter the outward essential form, yet) diminish and lessen every time more and more the powerful effect, and comfortable benefit of this blessed and most holy sacrament. For seeing in the institution this ceremonial sign hath relation to that spiritual supper and most heavenly food, or divine nourishment, it is most apparent to all that will not wink lest they should perceive, that in the very manner of a table gesture, there is by intimation a grounded expectancy and good assurance of partaking that holy and divine nourishment visibly represented unto us, a thing which in the matter the Lord saw to be needful for his blessed Apostles, and therefore purposely caused them to use this very manner to be a help herein unto them, and so to every communicant though never so learned and well instructed.  
This sacrament is called a communion, sealing up unto us our holy communion with God in Christ, by the holy Ghost, and our fellowship with all the Saints & faithful children of God. Can there be (by any possible means) therefore any good discretion or decency, humility or devotion, to leave a Table gesture which infers thus much, and in this sense is so often mentioned in the scripture, and conform to another, or the likeness thereof, which infers and intimates communion with Antichrist and his followers, or well-willers, as kneeling doth? Whereof therefore there is not only no mention in the holy Scriptures, but continual intimations both in this and in all things else of religious use to the contrary.  
I confess it is very true, that neither the visible signs representing, nor the ceremonial signs or gestures giving or receiving, have any natural or inherent power, efficacy, or virtue to convey any manner or measure of spiritual grace to the receiver more than kneeling, or any other gesture or signs whatsoever; but the Lord was pleased to select and make choice of these before all other, and so it was his very will (which concludes nothing without consulting with his wisdom and love) to make these efficient (instrumentally) hereunto. As therefore our Lords using the bread and wine in the institution, and never approving of any other, made them the only visible signs, and no other by any means may in the act of giving or receiving, be conformed unto, so his very using a table gesture in the institution, and never giving warrant in the scripture for any other, is a direct commandment to use this, and a plain prohibition to conform to any other.  
If a table and visible signs thereon, be necessary in the administration of the sacrament, than the gesture of necessity both in giving and receiving, must have reference thereunto: if there be a feast for the guests invited to that table to eat and drink that provision which is prepared & set thereon, than a festival gesture must needs be most seemly, as having relation to a feast (even as at weddings wedding garments) yea if it had been left to the wisdom and discretion of the Church, a table gesture by the natural Law of Correlatives must needs of all other be most fit and decent. Indeed seeing the Papists have altered the Table to an Altar, and the feast of God unto man, to a sacrifice by men unto God, they have very wisely enjoined such a gesture, as may hold correspondency with, and hath a most fit relation to an Altar, and to a sacrifice thereon. Of all the gestures therefore in the world, the likeness of theirs is most unlawful for us to conform unto.  
As the heavenly things signified, are never received, if the earthly signs or instrumental means be neglected: so if the ceremonial sign or gesture, wherewith the holy elements are received, be wittingly innovated, and against our knowledge perverted from the order of the institution, such conformity hath no promise of a blessing from God; continuance or custom therein must needs therefore harden the heart, which of all judgements and curses in this world, is the most grievous.  
jeroboam and the jews never purposed or intended in their calves or other abominations of Molech, Ashtaroh, Baal or the like, to alter the substance of God's inward worship, no nor yet to vary from the main end or intent of his outward worship, which was to knit the heart more and more unto God, and therefore these or any other of their images were nor representations of any other Trinity or person than is therein but only in a divers manner) of one and the same jehovah, for considering the natural disposition and divers education or customs of those several nations with whom they were mixed and desirous to draw them to the true religion and service of God and salvation of their souls they inclined some thing to the ceremonies and inventions of these heathens in the actions and gestures of Gods outward worship, but were most careful to have the doctrine of the inward substance and spiritual significations concerning faith in the Messias to come preserved sound, namely to love the Lord with all their heart and with all their soul and to think no thing too dear for him, whole Rivers of oil, thousands of Bullocks and rams, yea the first borne of their children, and there was never people killed no nor silenced or imprisoned for teaching this inward substance, though he were a son of thunder, never so zealous and fervent therein, but only for refusing conformity to their state, ceremonies, wherein yet many learned prophets, and reverend levites, and grave priests protested there was nothing intended, but the very same decency, humility, unity, and stirring up of the heart to devotion, which the Lord aimed at & required, and divers of them did vow upon their salvation (I speak by way of supposition) that they having had experience of both ceremonies or forms of worship, have found as much inward comfort and heavenly consolation, and have been rapt up with as divine meditations in the ceremonies of Baal, and of the Calves, as in those at jerusalem, and they yield a sufficient reason, which will give a satisfaction to any honest and indifferent heart: for say they, it is true that these ceremonies & gestures in their original among the heathens, were Idolatrous, damnable, and devilish, for they used them to other gods, and not to the true God. Now we have put it into the Magistrate's head when he consulted for the settling of the state in peace, that the retaining of these being purged from their Idolatrous abuse, and the substance of the worship of the true God, being preserved sound, and joined with them, and the mystical significations of God's ordinances being transferred unto these; will be so far off from confirming them in their old superstitions, as it will prove the only means in all learned probability and wise experience to make them all absolute prosolites. But to this you say, that notwithstanding such pretences, their sin is most fearful and damnable, because they had the law of God as well direct for every ceremony and gesture in the outward service of God, as either for the intent of the outward, or for the substance of the inward worship: and God never left or referred any action, gesture, or ceremony of religious use, especially in his divine service to Moses, David, or Solomon, but referred his Church still to the pattern which only by the revealed word was made known unto them, and therefore though it be never so true that they intended to serve God in these things, and had very considerately▪ and painfully purged them (in a devised purgatory) from their black-Mootes hue; yet not being warranted by his word, they offered their service in them not unto God, but unto Devils. For the Lord is not therefore God unto men, because they suppose him so to be, or verily intent to esteem of him thus or so, but because by his word, which is as true as his own majesty, he hath manifested and made himself known to be so; yea whatsoever doctrine concerning God in essence, nature, person, property, or attribute, is other than the word doth teach, is an Idol of their own heart, a vision of their own brain, an imagination of their own devising, yea though all the learning and wisdom in the world do never so well intent thereby, or religiously esteem thereof. Even so this gesture, or that ceremony in divine worship, is not therefore done unto God, because in conformity thereto it is simply and seriously intended to do it only unto him; but if it be not warranted by the word, it is wicked and Devilish, what good intent soever be in it.  
Hereto the better sort of these grave and reverend Rabbins reply and tell you, that though it be true, that the law is as direct for the ceremony as for the substance, and that the Church is as strictly tied to the direction and warrant of the word for every one of them as for the most fundamental point in the doctrine of justification, or the substance or inward worship, and may not vary one jot therefrom, no not in any thing whatsoever, without warrant thereof; yet seeing it is not in their choice to use or not to use them, but a very great necessity is laid upon them by the Magistrate and the Church, who for some secret causes, and State considerations, have in a most solemn Convocation or Assembly, considerately by an universal consent determined the lawfulness and fitness of the ceremonies of these golden Calves, and therefore have decreed, that whosoever will not conform thereunto, shall be (after Canonical admonition) deprived, and no longer suffered to minister before the Lord. In this case of extremity therefore utrum horum? yea seeing the Magistrate professeth open detestation of all manner of Idolatry in these things, and the Church condemns all Idolatrous or superstitious use of them, and they themselves understand the use of them in a sincere sense (which qualifies whatsoever can be objected against them.) Therefore rather than they will be contentious and break (yea or disturb) the quiet peace of the holy Church, and leave their flocks and charges so dear unto them, unto woolvish or ambitious or carnal teachers, and so be deprived of their ministry, as dear unto them as their lives, they are persuaded from these grounds, that in this case they may very warrantably undergo conformity, doing it unwillingly, as the Lord in whose pressence they stand, bears them witness, and bearing it as a heavy burden till it please the Lord to visit his Churches with his salvation, and to take from the shoulders thereof this heavy load, which even bends the back, and at length will break the neck thereof. For prevention whereof, they will teach and maintain, preserve and defend the substance and foundation sound and sincere from error and corruption: and therefore though the Magistrate and Church do grivously sin in commanding, yet they in conformity unto them, are mere patients, and not agents, and therefore in so doing incline rather to martyrdom for God than rebellion against God. Hereunto you rejoin and tell them in loving (yea in most wise and learned terms, that if their case had been indeed as yours is, they had well said, and most sufficiently answered, and all the Universities in the whole world could never have confuted them, but they having so direct laws for all manner of ceremonies of religious use, and direct prohibitions against any other, though an Angel from heaven should join with the Magistrate, they ought rather to have followed that holy, remarkable, and matchless precedent of their zealous fellow-Priests, and learned Levies, and other devout and just persons, who had set their very hearts to seek the Lord, and with them to have left their suburbs and possessions, their livings and freeholds, and so to have gone to juda and jerusalem to have offered to the Lord God of their fathers, according to the warrant of the word, and so to have strengthened the kingdom both with peace and prosperity; whereas the varying from the warrant of the word in the doctrine and practice of these ceremonies of religious use in the worship of God, hath the clean contrary effect, and strongly, yea strangely weakens the kingdom, and Church by breeding diversity of opinions, schisms, divisions, oppositions, heart-burnings and grudges, with infinite other muddy perturbations, according to the variety of humour (which men experienced in fishing can tell how to make use of, & therefore are content to foresee and further:) therefore conformity in such a case, though never so unwillingly undergone, yea though with all reasonable and wise considerations tempered, and judicious expositions, and honest intentioms qualified, is so far off from looking after, or inclining unto martyrdom, as it opens the very widest gate to mutiny and rebellion both against God and man. If then we have as direct warrant for the lawfulness of a table gesture, as ever the jews had for their worship at jerusalem, and that the word of the Gospel be as sure and certain being spoken by Christ and his blessed Spirit, as that under the Law (which it cannot be, unless it give as certain and sound directions for the ceremonies under the Gospel, as that by Moses did for the ceremonies under the Law: For if it be an unsure word in the ceremony, how can we be sure, it is sure in the substance?) then (I say) to err from the practice of Christ in the institution, without a direct precept or warrant from the sure word of God, though you have the same holy intent in such gestures, and the like reverend respect to such ceremonies as you have to Gods own ordinances, yet conformity thereto, even in them that do it ignorantly, is sinful, but in those that do it wilfully against their knowledge, it is dangerous to the State and Church, and breeds carnal, worldly, yea devilish dispositions and practices in such hearts when time and opportunity shall call for the effects thereof.  
Will any man be content that his lively Image shall in any part thereof be defaced? The whole action of this sacrament both in signs and ceremonies, and not some parcels thereof without the rest, is the most lively Image and representation of the most precious body and blood of our Lord jesus, as God the Father hath ordained and appointed to exhibit and give it to be the spiritual nourishment of our souls (even meat and drink indeed) unto eternal life. Suppose the gesture be but the meanest part of this Image of Christ, yet if without his warrant it be altered from the first institution (the very pattern for the portraying of all others afterwards) is there not just cause of offence? And dare any, by conformity to any alteration therein, profess & vow that though it do directly differ in this and that, yet if we think so, than it is his very true Image, though something be superfluous, or out of the first order? Is not every error (though not in the same degree) opposite to truth, and every defect contrary to perfection?  
As there is difference betwixt the substance of the sacrament (Christ jesus our Lord) and the fruits and benefits of the sacrament (our holiness, sanctification, and redemption) so I confess there is difference betwixt the elemental signs (bread and wine) and the ceremonial signs (the actions and gestures) but as the substance, and the benefits or virtues are inseparable (for where the one is in truth, the other is also in power, and that not in hypocrisy, though perhaps in marvelous great weakness) so the signs exhibiting or giving the substance, or in which the substance is given or exhibited, and the sign in the act of receiving or partaking the substance, or by and with which the substance is taken and received, may not be parted, changed, nor displaced, lest by degrees the sacrament itself be perverted: for he that instituted one, instituted all, even whatsoever is sacramental: and a gesture in the act of receiving is as essentially necessary, as the visible signs in giving or delivering, I mean, there is as absolute necessity of that as of these. Now therefore, if you can show us the like divine warrant for kneeling, or any other gesture in the act of receiving, as all the Christian world sees there is for a table gesture, even by our Saviour's own practice, and most holy and matchless example in the behaviour of all his Apostles, we will most willingly and readily conform unto you therein: but if heaven and earth (true Churches, nor false or counterfeit Churches) cannot possibly produce such warrant, conformity thereunto is not only a most heinous sin in all that command it, but a fearful transgression in all that wittingly, though unwillingly yield unto it.  
The gesture (as it is commanded and used in God's service) in the act of receiving, is either holy or unholy (though in civil actions it may be indifferent) and all holiness comes from the Lord (for the Lords using or commanding any thing, though it were never so vile and unclean before, makes it holy, and his not using or commanding any thing, makes it in his worship and service abominable and unholy, what reverend opinion soever men, yea good men, have thereof.) Either then you must prove that kneeling as it is urged in this act of receiving, comes from God, and was used or commanded by him, or else it is unholy (though all the holy men in the world say to the contrary) and then conformity thereto is unholy and sinful.  
Not only the outward signs and visible substance or elements, but the very outward form, and visible order also of the sacrament, even a table gesture, was sanctified by Christ, and being never repealed, nor any other by divine warrant established (the sacrament being perpetual, and a gesture in the act of receiving therein essentially necessary) must needs be of divine institution (for it was once divine, a face of brass cannot deny it) unless therefore you can prove it by divine warrant repealed, or some other commanded, it is perpetually to be observed, yea no other in any case, or upon any condition to be conformed unto.  
The Church may not (though civil authority for some urgent or weighty occasions nearly and deeply concerning the welfare of the whole State, do approve thereof) appoint Beef or Lamb, Bacon or Veal to be used in stead of bread in the act of receiving the Sacrament, nor Bear, Ale, Milk, or Water in stead of Wine (the fruit of the vine) no though we hold and teach the doctrine of the invisible things signified never so sound and zealously, and free all the points thereof from Popish Apostasy, or other human absurdity. And may any pervert the order of delivering or receiving these unchangeable signs without a command from God, as to deliver first the wine and then the bread (may Christians in cases of extremity conform to such a Canon?) or to vary from the gesture of the institution either in form or in order without a divine warrant? hath not the Lord always reserved this honour of devising all the parts, whether actions, gestures, or ceremonies of his outward worship to himself? And though he have given many high prerogatives and very great preferments unto his deputies and vice gerents, yet he never imparted this to any creature, but was always very jealous of it, as the very top of his supremacy: yea do they not by a direct consequence destroy or deny this essential property or attribute of God, who hold and teach that the Magistrate and Church may devise the visible parts, or actions and gestures of Gods outward worship, even those that are of absolute necessity therein (as a gesture in the act of receiving is?) is not this the very proper and peculiar object of his burning and consuming jealousy? Let them be consumed and destroyed then that herein rise up against him. Conformity therefore in this case is the ready way to destruction.  
It is objected, that the whole action of the Sacrament is a thanksgiving and kneeling (being the fittest gesture for thanksgiving) doth best beseem the whole action, and therefore also this particular act of receiving. The whole action cannot be said properly to be a thanksgiving though it may be safely acknowledged, that in the whole action, and every part thereof there is thanksgiving; but the special end of this Sacrament is to work in us a more lively feeling of our union with God, the increase whereof he confers in this Sacrament, and only for the effecting thereof did ordain it: and howsoever he would not have his Disciples unthankful in the very act of receiving so inestimable a blessing, yet in his wisdom (which is sufficient for our warrant, and a plain proof that this objection is but a drug of human wisdom) he consecrated a table gesture for them in the act of receiving, and not kneeling or any other gesture proper to thanksgiving. I confess, to be unthankful is to be unfaithful: but as the proper time for preparation goes before, and according to the truth and measure thereof, so is the blessing▪ so the fittest time for thanksgiving comes after the act of receiving the benefit and blessing: and according to the truth and measure thereof, so is the true comfort and spiritual consolation. Let the practice of Christ stop the mouth of babbling ●ence and jangling reason: and howsoever in respect of the soul these duties are so mixed, as they cannot be one without another, but are inseparably united, yet there is a distinct propriety of time peculiar to every one of them: the sensible manifestation whereof gives true denomination to the proper manner of their seasonable existence and visible subsisting. Howsoever therefore the soul in one and the same act and instant, can hear, see, receive, taste, and be thankful, yet cannot the body possibly in one and the same act and instant, perform and use proper and fit gestures to manifest and express the same: and if it could, yet the pattern of the institution proclaims silence to all the wit and learning in the world, and therefore kneeling cannot be the fittest gesture in the act of receiving, no though it should be granted that the whole action were a thanksgiving.  
Nothing can possibly be conjoined or united further, or in any other manner or measure then the nature thereof will admit. As therefore you most justly and religiously refuse conformity to the real presence either by transubstantiation or consubstantiation, because the nature of the signs cannot possibly admit it, and there is nothing but the bare opinions, and Canons or precepts of men to warrant it? even so in the act of receiving no gesture in the world can possibly in the nature thereof hold proportion with, or have relation unto our spiritual conjunction with Christ and Communion and fellowship with the Saints, in the partaking of this spiritual meat and drink prepared and set on the holy table in this divine action, but only a table gesture, and therefore we also, (according to your example in the outward substance) do justly refuse to conform to any other gesture in the outward Ceremony.  
Reason must not be our guide in matters of Religion, or in ceremonies of Religious use in the public worship of God, for take it at the very best, without passion partiality or prejudice, yea excellently qualified with learning, wisdom and experience, yet is it stark blind in these things and will verily mislead us. In these controversies therefore concerning conformity we must to the law and the Testimony, and whatsoever hath not warrant there from, by Gods own doom hath no true light in it, or divine warrant for it, but black darkness abides upon it for ever. What angelical transformation soever therefore you provide for your significant kneeling, you see from whence it comes and whither it goes, and therefore in that manner as it is urged, we dare not upon any terms or with any limitation conform unto it.  
The conjunction in the sacrament is not sensible, but merely mystical, spiritual & invisible: yet as the signs, and also the ceremonies therein (not by nature or the ordinance and wise discretion or learned policy of man but by the sole institution and will of jesus Christ) have relation to the things signified which are heavenly and spiritual, and not to any devised unity, pretended humility, or manifestation of our corporal subjection to the civil magistracy, (yea to brand them with such carnal relations or worldly significations is the very high way to Apostasy) even so these heavenly and spiritual things by the same law of institution, have Relation to those signs only which are set apart by Christ, and not to any other; yea to hold that they either have, or possibly can have relation to any other signs either devised by man; or not ordained by God for this very end, is the next way to heresy and Atheism. For the things signified and the things signifying (either in the act of giving or in the act of receiving) are verily united by this mutual relation or relative conjunction, which no mortal power can ordain or alter, he that hath power to ordain the relative▪ only hath power to ordain the correlative, I mean he that hath power to give the spiritual things signified, only hath power to ordain sings or ceremonies signifying or having relation thereunto, either in the act of giving or receving. For mortal power therefore to ordain any action or gesture of spiritual signification, is spiritual adultery, and most gross abomination. Either prove then that the sign or Ceremony you so eagerly press us unto, is in this very action ordained of God, and so hath a promise of a blessing from him, or else we dare not conform unto it though for such refusal we receive nothing but Curses from you.  
As the elemental signs (bread and wine) receive their heavenly virtue and spiritual power only from Christ, and now differ from all other of the same kind being truly and verily changed into holy and divine food, not in their nature and substance (for then they could not be signs if they were changed into that which they signified) but in their use and service which is spiritual (and such a change no other creature but by Christ's own ordinance can possibly admit or be capable of) even so the ceremonial signs or gestures in the act of giving or receiving these elemental signs thus spiritually changed, do differ from all other signs or gestures whatsoever, & have from Christ's institution a heavenly or spiritual power conferred upon them, which no other gesture can possibly be capable of though all the human power in the world bestow all their craft and cunning upon it. For this power is proper only unto Christ and not communicable to a creature, yea to intimate such a power (without direct warrant from the word of God) is directly to band themselves and to assemble together against the Lord and against his Christ. Either prove then your conformity to be warranted by Christ, or else this banding disposition affrights us from giving the least approbation thereunto.  
They that admit or would countenance any other conjunction, in, by, with, or under the elemental signs then a spiritual, must of necessity contend for such innovation in the ceremonial sign in the act of receiving, as may hold due proportion with that conceited conjunction of their own Imagination. And hence it comes to pass that this carnal device in the ceremony is so eagerly pressed and readily conformed unto, because not only the ignorant, and the learned who are profane and wicked, but even the godly and the learned that are holy, judge of the lawfulness thereof by carnal sense and reason, and not by the rule of the word, yea I would be heartily glad to meet with one good and sincere argument which is not of this dissposition, yet I do confess I have heard of many burnished with the gloss of human wisdom and academical learning, which makes indeed the very dross of nature to stroute itself out because it glisters, and so looking bog upon the matter seems to very many like the very golden truth. But can the best qualified wisdom of the world savour the things that are of God? yea are not the things which himself taught and used or ordained for the spiritual uses of his Church (& therefore only spiritually to be discerned) mere foolishness, yea very enmity unto nature? and therefore if this ceremony have not a divine warrant how dare we conform unto it;  
So much in the sacrament of the Lords supper as every one sees, so much he receives, and no more, they that see nothing but with bodily eyes, or perceive no further then natural sense and wise or learned judgement gives understanding. Receive no more but earthly things, even the elemental sign, & not any thing that is heavenly or spiritual, to make them the more holy and virtuous, and any gesture or ceremony whatsoever, and whence soever it comes, is comely and decent or good enough for such a piece of service, but all those that see with spiritual eyes, yea they only receive spiritual things, and they dare not conform to any gesture or ceremony, but that which is of a spiritual or holy use, and such none can be, but those gestures and ceremonies only, which are ordained by our holy God. In all and every one of which (being faithfully used) as there is certainly and infallibly a blessing to be obtained, so whatsoever of religious use is known not to be ordained by God, but only by man, it is at least utterly void of all spiritual blessing, if not filled with contrary effects, and therefore not in any respect to be conformed unto. But such is this ceremony and therefore unlawful.  
They that conform to a right gesture or ceremony in the sacrament, and want the inward eye, mouth, and hand of the soul, receive only the elements with judas, & not the spiritual things signified by which unworthiness, they eat and drink their own damnation, because they discern not the Lord's body though they truly discern & use the Lords gesture, & will not by any means conform to any other for they trample under foot the blood of Christ, as an unholy thing, not that they esteem it so in their mind (for this trampling is inward or spiritual) but where faith is wanting there is unworthy partaking, and faith is as necessary in the action, or gesture of taking, as in the act itself: for this whole action of the sacrament (and not some special or principal parts therein) is the evidence or seal of our assurance of partaking the divine mysteries or holy things signified; even of our true and spiritual communion with Christ. To conform then to a wrong gesture having no promise of any blessing, cannot be an action of faith, and therefore sin.  
Eating and Drinking are sacramental phrases, applying that to the soul which is proper to the body, but do necessarily imply, that there must of absolute necessity be a spiritual eating and drinking in the very act of the corporal eating, or else no benefit or spiritual blessing can possibly be sealed up by that action, which necessarily infers that such a gesture is only lawful in this action, as in the nature thereof holds proportion with eating and drinking, and hath relation thereunto, which only a table gesture doth, and therefore was selected and chosen by Christ the Lord of the sacrament, and sanctified in the institution, and so not only by his using preferred before all other, but no other being commanded in the word, it is thereby made only useful in the act of receiving, and no other to be conformed unto.  
If a corporal or visible and local conjunction (which yet cannot profit the soul) or any other learned device of the spirituality were sufficient to be conceited, or with strong imagination to be believed, then indeed any gesture or ceremony of carnal devising were indifferent or good enough, and might safely be conformed unto, but faith being invisible, looks (according to the nature thereof) not to reason and sense, wisdom and discretion, or other like human considerations, but to the things that are invisible, and therefore in all the actions and ceremonies of God's worship, dare only conform to such as by his appointment who is invisible, have an inseparable relation (by his divine institution) to the invisible things signified or represented, yea and verily exhibited in them, and dare not conform to any other, though by the learned Clergy the same relation be appointed thereunto.  
Reason and Sense even in Nicodemus cry mainly out, How can this be? It is impossible. And in others, Can this man give us his flesh? This is a hard saying, who can choose but be offended at it? So also in Naaman, Why should not the rivers of Damascus, being used with the like good intention and purpose, be as full of virtue to wash away sin or leprosy, as that of Iorden, it is but an idle conceit of giddy heads that makes this difference, yea what good argument can any such find out, that is able to assure their consciences, they do well in suffering for refusing conformity herein? Even so concerning this blessed sacrament, some cry out, How can a piece of bread, or a sup of wine nourish my soul, or increase my faith, or patience, humility and contentment. Others (which is a branch springing from the same root) with open mouth exclaim, Why should not all gestures in the act of receiving be alike, or any gesture in the worship of God, (though devised by man) be indifferent? What reason can be given that one should be better than another? and therefore why should not kneeling be as good as the table-gesture? Here wisdom, learning, discretion, reason, and experience, in a temperate and grave modesty, lay hand upon their mouths, and for peace sake, in this case of extremity, by silence do subscribe; but faith knows full well (as a thing never denied, unless by carnal and worldly minded persons) that every thing is therefore only good, and better than all other, because God hath commanded it, and that nothing can possibly be of good or holy use in the holy worship of our most holy God, but that only which himself hath commanded, instituted or ordained, and therefore that whatsoever (of religious use in his service) is not in the word directly commanded, is by direct consequence by the same word forbidden: my reason is, because every action of God's worship is either performed in obedience or disobedience: if it be in disobedience, though in a case of extremity and danger, or in case of commodity and advantage, is it not (if performed against our knowledge) direct rebellion, as in Saul? And you cannot for shame say, that your conformity is obedience, unless a commandment from God go before. For if our holy intentions and good considerations and purposes, or zealous devotions, could make our devised gestures and actions in God's service, works of obedience; which of all the Kings of juda had not just cause to punish and kill the Prophets for reproving them for their inventions, which had as many good intentions as any in these days can have? But the old rule holds, Whatsoever is not done in faith (especially in actions, gestures, and ceremonies of religious use) is sin. If then you bring faith to make trial of the lawfulness of these things in question, it will not hearken what Canons this Convocation made, nor regard what that Council decreed, or what such a State commanded, or such reformed Churches practised, or those reverend preachers & godly people conform unto: but what God commands, or what saith the Lord in his word, and in this particular controversy, faith retires to the institution, wherein is set down upon divine record what the Apostles received of the Lord concerning the gesture for their direction in laying the foundation for the ceremony in the act of receiving the Sacrament in any Church whatsoever: yea faith dare not conform to any thing of divine use in God's public worship, without God's direct warrant in the word, though all the wise and learned men in the world do never so highly commend and extol it. So that if it be not done in obedience, it is not done in faith: and then you will confess it is sin, and then you know we may not conform unto it, though we might prevent thereby never so great and fearful mischiefs, and procure never so many benefits & blessings: & it cannot be done in obedience of faith unless a commandment go before (for look whom you obey, his servants you are:) that therefore cannot be Gods divine service, which God doth not by his divine word command: or that cannot be an action of faith which is not commanded by the word? and every action of religious use, which is not of faith is expressly forbidden. Try yourselves therefore whether in conforming to kneeling in the act of receiving the Lords holy Supper, you stand in the faith or no: if you say you look to God, and have powered out your souls before him, as your consciences, and many other can bear you witness, and you dare appeal to him how dear your ministry is unto you, and how loath you are to leave your flocks to a company of roaring boys, or raging beasts, etc. I answer, if you look to God, than you must look to him in his word: (for else whatsoever you intent, he doth not intend to be God unto you) if you have not his warrant therein, you do not look to the true God (no more than the Barbarian or Turk doth) but do make a very Idol of him; I mean, our God doth not bless or approve of any thing of religious use in his worship, as good and lawful to be conformed unto, but only those things which himself requires in his word, and he that will accept of any thing which is not commanded in the word, is an Idol, and not the true God: for all things concerning him or his worship, are only made known to his Church by the scriptures, and the Churches never err in these things, but when they want the commandment or warrant of the word, the defect whereof all the learning, devotion, wisdom, authority, and zeal of the whole world cannot supply. I confess you make goodly shows for excusing your conformity, but what have you said, or what can you pretend, which jeroboam would not have accepted at the hands of those Priests who left their places and charges, because they would not conform to the ceremonies of the calves? And if it be lawful in you, why not in them? I confess that which you object, that their conformity overthrew the very substance of God's worship, but not that (you will not say) which was inward, but that only which was outward, and which is required in the second commandment: for the doctrine of the inward substance was (in the intention of that provision) preserved sound, but the form of God's outward worship was mainly and diversely I confess perverted; and I also acknowledge, that your conformity is nothing so gross and abominable as theirs, yet this I dare say and testify, that it is of the same nature, and that it corrupts and perverts this part of God's worship in the act of receiving the body and blood of Christ: so that though they differ, and differ very greatly, yet it is only in the Species, and not in the Genus. Without further contention therefore let us bring it to the true rule. Whence doth your conformity come? It is a matter concerning Gods outward worship and divine service, and so appertaining to the second commandment. What must be the cause of this: for if the cause be good, the effect is good: faith is the cause of all true obedience, and that obedience or conformity which is not an effect of faith, cannot by all the tricks and devises in the world, ever be made good (for where the cause is, there is the effect, and where the effect is, there is the cause, the effect can never be in truth, whatsoever is conceited or pretended, where the cause is not.) If therefore kneeling as it is urged, be an effect of faith, then have you a precept & a promise for it is in the word, upon which your faith is grounded, and so your obedience and conformity is holy: but if it be not in this very kind required therein, it cannot possibly be an effect of faith: and therefore set the best face you can upon it, it is but an Idol of man's invention, and therefore conformity thereto upon what pretence, or in what case of extremity soever, is unlawful and wicked.  
It is confessed and professed publicly by some of you that the magistrate sins grievously in requiring this conformity. but yet you do well in yielding thereunto rather then to suffer such a world of inconveniences, which you wisely & carfully foresee will otherwise fall upon Church & Commonweal. Compare your case with former times, David sinned grevously, though not presumptuously, as I think some of you do not, in bringing the ark from Gibeah, in a new Cart, this Ark or outward work (the glory of Israel) in this journey was so dangerously shaken by the oxen (at the threshing floor of Ornan as if Vzza had not put to his hand it was like to have been broken all to pieces, did not Vzza commendably therefore in putting forth his hand to prevent such a mischief; is not this your very argument? many inseparable evils cleave to this consequence, he was not stricken for touching the ark, for that the levites might do, but only for the manner and order of touching it, being in a cart which was not warranted by God, and I tell you the best and most learned men in the whole world are but as oxen, and put the Ark of God's word into the most temperate Cart of their newest and best reformed Invention, they will grievowsly shake the very substance of it?  
Seeing then the sacraments and whatsoever is sacramental (as a gesture in the act of receiving is) are ordained not by man but by God, not for any worldly, carnal or civil respects as to testify our obedience to the magistrate which yet I confess must most cheerfully be manifested, but merely and properly for spiritual uses, even to nourish our souls by sealing up unto our hearts the assurance and certainty of the covenant of grace in the free pardon of all our sins through the sole merit of the most precious blood of our Lord jesus Christ, most lively represented, and truly or effectually exhibited to every faithful believer herein? let us hold fast the right order and form of administration thereof in all the signs elemental or ceremonial, even in all the actions, gestures, or ceremonies, which by Christ himself in the first administration being used, and never after repealed not any other by his warrant established come within the compass of divine institution? jest wittingly, though we pretend unwillingly conforming to the alteration of the sign (though but ceremonial) we deprive ourselves of that which stands in relation thereunto (which is substantial).  
The sacraments with all the essential properties therein, together with the sceptre of the word truly administered, are the undoubted marks or proper Cognisances of the Church's communion both with Christ the head, & with all the saints making one entire mystical body; and by these they may be known? where these are, is a true Church whosoever say to the contrary. Let us therefore preserve not some fundamental parts only but all things of essential use herein, uncorrupted and undefiled, even pure and unspotted, and therefore never conform to worldly rudiments, carnal innovation, & human invention in any part of God's worship lest we decline from our first love, wherein we vowed and professed to have a sincere respect not to some principal, but to all the parts of God's worship, even to all his commandments, and so shall we rteaine the infallible marks of the true Churches of Christ upon us, but if we forsake the gesture or ceremony of the purest Church that ever was wherein the heavenliest order, & divinest decency that ever was upon the earth was by our Lord and saviours own presence and practice in the institution, sanctified and proposed for all succeeding Churches to follow for ever (as this never being repealed, nor any other approved by the scriptures doth plainly testify) do we not bespot and obscure this mark of our visibility, especially by conforming to the ceremony (or the likeness thereof) of the falsest, most perfidious, bloodiest and most Apostate Church that ever was, or can be? is not every thing which is of religious use in Gods public worship being without warrant from the word erroneous? and doth not error in any one part, though but in the ceremony, prove a direct defect in the whole sacrament, being an entire and an inseparable action? if therefore we wittingly subscribe to the lawfulness of that which we know we are defective in, we have no promise of God for his blessing upon us in our so doing, yea the very hoping of mercy in such a case (I mean where there is no ground for it in the word but only in our own intentions) is a main cause of Apostasy Atheism and like abominable presumptions.  
Rites and signs of religious use in the public worship of God, which are not ordained by him to be seals (for as all the parts of the seal make but one seal, so every part not being divided may truly be said to be the seal) of his covenant and instruments of his grace, are not the true marks of the true Church, though the true Church use them to that very intent, and endow them with the very same properties and intentions: for none can ordain a sign in God's worship, (whether actions, gestures, or any kind of ceremony of holy or religious signification, which indeed are peculiar marks of Cognisances) but he only that is able to give that spiritual grace or heavenly & invisible blessing which is represented therein, or signified thereby. Seeing then the holy gesture in the act of receiving the most precious body and blood of our Lord jesus sacramentally, is on all sides confessed to be significant (and a part of the individual seal, it cannot be denied, that none (of what condition of quality soever) may ordain it, but he only who is able to give the thing signified or received thereby. If then kneeling in this very kind, manner, & order as it is urged, be not ordained by the Lord and yet have a spiritual signification (as all men agree) though all the wisdom of the world labour to grace it with all the compliments, than art, wit and learning, or authority can possibly confer upon it, we may not conform unto it, neither is it a mark or seal of the true Church but a blot and stain thereof, for the precept and promise of Christ have no relation thereunto, but only to those gestuers and other ceremonies in his worship which himself hath ordained, and therefore no other may be with safety of conscience conformed unto.  
Nothing, of religious use but what is of divine institution, can be holy, and all such are holy to the believer though wicked persons administer them, or be partakers of them, but if God have not ordained it to be of religious use, in that very manner and order of his worship, it is profane to the believing receiver, though the holiest men in the world administer it, and approve thereof, for therefore only is any thing in divine service God's instrument, because he hath ordained it so to be, whether it be a ceremony of p●aier or of praise, of receiving a blessing or showing thankfulness for the same, whether it be of humiliation or of joyfulness, or whatsoever is aimed at therein, there is no blessing to be obtained where none is promised, for if God had appointed the form of the altar of Damascus, it had been as good and holy as that at jerusalem, they were both altars and the same sacrifices to the same God offered thereon, yet differing in the very form, made the whole worship abominable: therefore those who dare so confidently affirm that God will bless our conformity to ceremonial signs being some in matter, some in manner of man's mere devising, is directly with the grossest idolaters to adjure the holy ghost to sanctify or make of holy use our, own carnal devices, because we aim at nothing but devotion therein, is not this to go a whoring after our own Inventions?  
The end of all God's ordinances is to unite us to himself, not carnally, locally ot naturally, but spiritually, mystically, sacramentally or holily, after the manner of contracts or covenants. What believing heart then dare conform to any essential Rite in this holy sacrament (a most special and effectual instrument of increasing our assurance of this our spiritual union with God through Christ) which is not commanded or warranted by the scriptures? may mortal men, yea or Angels of heaven ordain any thing to be done in remembrance of Christ (and without a gesture in the act of receiving, this whole action of his remembrance vanisheth) or to put us in mind of what he hath done for us, or to unite and knit us more firmly unto him, doth not the opening of this gap in the gesture, approve of, and (not whisperingly) recall (always provided that a Canon wash and wipe away their superstition and Idolatry) all those fleshly and carnal abominations, which our forefathers and Churches, both Princes and people, have cast out as the notorious works of that infamous Beast? Is conformity then to this human devices in the gesture, the very best way you can devise to preserve the Churches from utter ruin? Are carnal inventions, I say, in this clear light of the Gospel, the very best course to preserve holy Assemblies and Ecclesiastical Ministry? will God else quite forget to be gracious? Doth the moisture hereof only preserve his hand (of help and power) from withring and his arm of protection from being shortened, do you verily believe indeed, that as the case doth stand, conformity to the likeness of Idolatrous & unclean ceremonies will distinguish us from Idolatrous & unclean persons, and are your consciences persuaded that this plain & apparent difference, and direct and wilful dissenting from Christ and his Apostles in the ceremony of the act in receiving (so long as we hold the doctrine of the inward substance sound; and free it in teaching from fundamental corruption) having no warrant from scripture but only from sense, and so conforming to a gesture which hath been always not in some but in all true Churches of ill report will this course I say give sound testimony of our union with Christ as our head, and with all reformed Churches as fellow members? have you warrant from the words of eternal life for this persuasion, or is it but a conceit of your own imagination arising from an honest affection to continue your ministry and to do good to your people? I beseech you consider what is the true object of your faith in this choice which you have so considerably made? for if faith do not guide you herein you have done an abominable thing, and to ground faith on any thing but only the word of God, is at best erroneous, but wittingly persisted in, is Idolatrous, will utrum horum or in a case of superior reason satisfy in this case, and testify for you that you are not gone from the truth in this conformity, because you once were for it? search the scriptures you were best, and if you find no good warrant there, repent and return, for else you cannot rest here, but do the best you can you shall decline more and more. Remember Demas.  
There have been indeed signs or sacraments, and ceremonies of religious use in the public worship of God, which were variable and not perpetual, but differed from the first institution, and came in and went out as the times and occasions of the Church required, as the rock was called Christ, the sea Baptism, the brazen serpent was a figure also of him, and diverse other, as Manna and the Rock, but was it ever heard (unless in the mouths of false teachers) that the Churches ought to conform to any sacraments, either ordinary or extraordinary, or to any such significant Rite or ceremony as the questioned gesture is, which are not expressly grounded on the word of God? but as it ever was no great or strange thing that the Ministers of the Devil should transform themselves, and by their teaching many fundamental truths, and by many pleasing passages of their life, deceive the world; yea and notwithstanding their abominable works, and most damnable hypocrisy, yet be reputed and taken for the Ministers of Righteousness (being grown so absolute in the trade of Deceitfulness:) even so let it not seem any wonder that men of your parts and gifts having changed your minds, do labour to transform the traditions of men, and ceremonies or rudiments of the world into the very likeness of the ordinances of Jesus Christ: for whosoever lives shall see greater things than these break forth in you. But as nothing in the worship of God can possibly profit, unless it be mixed with true faith, so it is utterly impossible that justifying faith should upon any terms, or in any respect be mixed with any thing in the service or worship of God, which is not grounded on the word of God; if then your contentious gesture be not in that very manner and order as it is urged, warranted by the word of God, it is not, neither possibly can be of faith, and therefore may not for prevention of the greatest mischief in the world, be conformed unto: for we may not do the least evil, though the greatest good that could be wished, would come to the Church thereby.  
Some please themselves with a conceited evasion from the phrase of Supper, earnestly contending that we are no more tied to Christ's gesture, then to Christ's supper, which I willingly grant to be very true, even that we are bound to both alike; but yet let them also be pleased to understand, that the purpose of the Holy Ghost is not by this sacramental phrase to set forth the fittest time (in the peaceable condition of the Church) for the administration of this Sacrament, which being to succeed and come in the room of the passover, was (as I may safely say) by a casual necessity enforced to attend the evening (or Supper) passover, but to express for ever to all the Churches of Christ, that this sacrament is the solemn & great feast of the Lord JEHOVAH, wherein he keeps open house, and sets forth his rich love, exceeding bounty, and admirable greatness, yea immeasurable goodness, by the surpassing excellency of his all-sufficient provision, and by the hearty welcome, loving countenance, kind and familiar entertainment of his beloved guests, who are invited to his own table, not as strangers, or by way of courtesy, or to show his magnificence and bounty, but as his dearest and most respected friends, to whom only he admits this particular and special familiarity; must not therefore of necessity (I speak but by the way) their gesture in this action hold correspondency with, and have relation unto a feast, and to a table, and to beloved friends, of whose hearty welcome this whole action (whereof the gesture is a part) is a most certain assurance. Yet the word Supper is not put in at random, or accidentally, but purposely and for special instruction, to teach the Church for ever, that as usually their greatest and most solemn sumptuous feasts, wherein they desired to express and manifest the superabundance of their love, and entire good will, were not at dinners but at suppers: so this great feast or supper of the Lord doth afford to every worthy partaker a most plentiful and abundant increase of all those graces and heavenly comforts, which are formerly or elsewhere obtained by any other of God's ordinances whatsoever: and that there is no where the like provision to be sound again (for even ask the father what you can, here it is to be had) he that neglects this, must never look for the like again any where else. Now I beseech you (I mean those that stand so much upon sense and reason) consider whether it be not very high, yea intolerable presumption for any invitant to think any thing wanting in this princely feast of this King of eternal glory, and so to take upon him either to add matter of substance, or ornament, or order; & having seen the carriage and gesture of the kings own person, and of all his most honourable guests, yet in a conceit of his own wisdom, learning, and experience (having perhaps been a far traveller) undertakes to set down a more seemly and decent ceremony for the gesture or behaviour of the guests, than then the Lord himself by his own presence approved and appointed: dare we conform to the practice of such a device as lawful, & good, especially being very like the behaviour of the most mortal and deadly enemy that the King hath? Your conformity therefore may be far fetched and dear bought, but yet not good for Lord nor Lady, nor any Invitant, at this heavenly banquet.  
Whatsoever of essential necessity was in the first institution, & no alteration thereof is in the word of God recorded, nor any varying therefrom warranted, or so much as mentioned, must needs be for imitation: yea the approbation thereof by Christ our Lord, is not only a sufficient warrant for the lawfulness, holiness, or decency and goodness thereof, but a direct binding precept to use it, yea it only, and a plain prohibition for ever, upon any occasion or condition whatsoever, to conform to any other. For as Christ his using it made it holy and good, so none but he only can either make it unseemly, or any other gesture lawful or comely. Consider therefore, yet not by reason and sense (for they though never so wise and learned, are but blind judges in matters of Religion) but by the unerring judgement of true faith, (which begins where these end) whether any gesture can beseem a guest, a friend, a familiar, yea a son or daughter of years and good understanding, at the Table and feast, yea at the great supper (of the immortal King indeed, but yet) of our dear, loving, and well pleased Father, so well as a table gesture, being not only directly intimated in these mystical phrases of significant use, viz. Feast, Supper, Table, Communion, and the like, but purposely also recorded to be the practice of Christ, and of all his Apostles in the institution, and never altered or questioned, till the manifest declaration of Antichrist, which was many hundred years after, who indeed by solemn decree or canon, did ordain that a table gesture should be left in the act of receiving, and having set up another Christ in his breaden devise, he appoints kneeling in the stead thereof to be only conformed unto. Now as Christ his using that gesture (the word no where commanding any other) is a divine warrant for the goodness thereof: so Antichrists ordaining this (and the word of God not commanding it) is a divine prohibition, never in the worship of God to conform unto it upon any terms, or in any case whatsoever.  
We do not conform to the blessed Apostles Paul or Peter, or to our most godly and learned pastors, in using a table gesture, but only follow them because they follow Christ, whose most holy and unerring practice) not any where in all the scripture altered) we hold to be his express will, and directly contained in his commandment, Do this, wherein he left it not to the discretion of the Apostles or their successors, to dispose of the gesture, as times or occasions should require, but to prevent all colour of innovation (which he full well foresaw matchless Ambition would audaciously presume to bring in, & Machiavellian policy would arrogantly contend to continue) he purposely administered this sacrament first himself both in the elements and gesture, that (as to the very best and most unreprovable precedent, in all controversies about this or any other ceremony herein) the Churches might retire and have recourse, still to his own practice for their safe direction and full satisfaction, for ever, so that as in matter of doctrine you do most worthily answer the papists, with Thus saith the Lord ', or the Lord never required this, so we say to you in the ceremony, thus did our Lord, he used a table gesture, & there is no mention in the scripture that ever kneeling in the act of receiving was used, therefore seeing, Non fuit sic ab initio, we dare not with any limitation or favourable construction conform unto it,  
It was not now a time in the act of institution, to use gestures at random, or ceremonies of indifferency, but only that which is primarily or principally, and therefore (unless himself give warrant to the contrary) perpetually necessary, for even now was he to set upon the greatest work that ever he did. Hath he then at this very time, by his own personal practice, bequeathed to all his Churches for ever (in this leagacie of his infinite, eternal and incomprehensible love) the ceremonial sign of a table gesture? where is then the faith and understanding of these learned scribes, and the deep wisdom of these great disputers become, who reverently lapping up the table gesture in a fair white Cloth, cast it aside into a corner of their vestry (that if it ever come in request again, they know where to fetch it) and most eagerly contend for kneeling in the stead thereof, which in the act of receiving this blessed sacrament was never approved of in any Catholic Church thorough the whole world, till the darkness of the grossest Idolatry that ever was, or can be, had brought confusion into the whole public worship and service of God through the Ambitious Tyranny, of that man of sin, yet do I not by any means infer, that those who being ignorant of the abomination that lies lurking in this very gesture, and being therefore persuaded of the indifferency or lawfulness thereof, do conform thereto, do not also receive comfortably and effectually by the hands of faith, the very things themselves which are signified; only I hold it a sin of their ignorance (which God regardeth not) and therefore beseech them better to consider of it hereafter, seeing the table gesture had been indifferent, yea unseemly, yet the practice of Christ in the institution, using only it and no other, makes it now most decent, and without all exception, yea only to be conformed unto before all other, unless a divine warrant can be brought to the contrary.  
Suppose that all gestures in the act of receiving were indifferent, Christ he makes choice of a table gesture, and so by his very using it, sanctifies it, and makes it of holy use: Antichrist he mislikes it, and takes up in the stead thereof kneeling, and by his very using of it profanes it, and makes it unclean; for he being the greatest Idolater that ever was, appropriated it ro the grossest Idolatry that ever was. Now I beseech all you that are indifferent, utrum horum? Did CHRIST our Lord bless the whole action, or some principal parts thereof only? Consider therefore not by natural reason, but by the eye of supernatural aith, how far this precept, Do this, extends, whether to the whole action of the sacrament or to the elemetall signs only; or if so be, to some of the ceremonial signs, as setting apart, breaking, pouring out, and giving, why not to the rest also in taking or receiving? or if to some of them as to the considerate beholding or looking on, reverent taking, cheerful eating and comfortable drinking, why not to the very gesture also; or if you cannot but grant, that a gesture, or some gesture is included within the compass of this precept, why then not that gesture which our Lord and Saviour used at the very time of giving this precept, rather than that (or the similitude thereof) which that man of sin the very child of perdition invented and ordained, for this is a most undoubted truth, look how far the commandment extends, so far doth the blessing of the commander even of jesus Christ our Lord extend, and no further. Therefore whatsoever in the same sacrament you have not a commandment for (and is of necessary use therein) you have no promise from Christ for his blessing thereon, dare we then conform to a gesture which the Lord hath not promised to bless, yea which being not warranted by his word he will verily curse and bring contempt upon though all the world bless it;  
I confess the table gesture doth not so lively express and call to remembrance the death of Christ, his torments and breaking of his body, his grievous passion and shedding of his most precious blood, as some other ceremonial signs do, for which cause it was not ordained to that end, and the breaking of the bread and powering out of the wine, were appointed as perfectly sufficient for that purpose and use, but no other gesture in the world can possibly so lively express our communion with Christ our Lord through our assured pettaking truly and really the very things themselves and the whole merit thereof, which spiritually are represented and exhibited to every faithful receiver in the visible elements, assuring us that they are as verily ours as if we had done, and suffered the same things ourselves, which are herein called to our remembrance. Let not conformity therefore to any other gesture intimate a grievous indiscretion in Christ, either in leaving this weighty matter uncertain, and to be varied according to the humours of times, or if making it certain, then in choosing, and so causing, all his Apostles (representing all the communicants to the end of the world) to conform to a gesture in the act of receiving nothing so de●rnt and seemly as that which Antichrist ordained, especially nothing so comely and significant as the similitude thereof, which others having purged, have also canonised.  
In the institution of this holy sacrament there was nothing used or approved by our blessed Lord, but what was holy & necessary, and never being by him repealed, is still most precious. Let all that love him labour to keep it from the vile, and never conform to any human devise in the stead thereof, which all the canons of all the learned men in the world cannot possibly make a holy or precious use. It is necessary for all that desire to be saved or to have (by worthy partaking this sacrament) assurance of falvation, to have good assurance for their certain persuasion in these things, whom therefore in all hearty humility pray and beseech, that they labour and strive to get the wedding garment, and it will quickly teach them the supper gesture.  Revel. 14▪ 3. 
And they sang as it were a new song before the throne and before the four beasts and the Elders, and no man could learn that song but the hundred forty and four thovand which were bought from the earth.  Verse. 4. 
These are they which are not defiled with women for they are Virgins, these follow the Lamb whither soever he goeth, these are bought from men, being the first fruits unto God, and unto the Lamb.  Verse. 5. 
And in their mouth was found no guile for they are without spot before the throne of God.  Ezek. 16. 2. 
Son of man, cause jerusalem to know her abominations.  Ps. 64. 2. 3. 
Hide me from the conspiracy of the wicked, and from the rage of the workers of iniquity which have whet their tongue like a sword, and shoot for their arrows bitter words.  Hebr, 2. 8. 
Thou hast put all things in subjection under him, and left nothing that should not be subject to him. Epes. 1. 22.  
FINIS.