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A33596 An ansvver to a book set forth by Sir Edward Peyton, knight and baronet carrying this title A discourse concerning the fitnesse of the posture necessary to be used in taking the bread and wine at the Sacrament / by Rodger Cocks ... Cocks, Roger, fl. 1630-1642. 1642 (1642) Wing C4874; ESTC R13366 12,324 26

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For if the Israelites receiving onely a message of their corporall deliverance by the ministery of Moses bowed their head and worshipped y surely we have greater reason when we receive an undoubted pledge of our spirituall deliverance by the death and passion of our blessed Saviour to humble our selves to Almighty God and upon our knees to offer up the sacrifice of praise thanksgiving We know that men doe many times upon their knees receive temporall favours from the hands of mortall Princes Without doubt then it will become us to receive with all submission and reverence this spirituall favour from the hands of immortall God the great King of Kings That Epistle of S. Aug. by you cited for the abolition of indifferent Ceremonies helps you little unlesse you will say he doth which he doth not contradict what he had delivered in the Epistle immediately going before For there he gives this rule to Ianuarius Nulla disciplina est in his melior gravi prudentique Christiano quàm ut eo modo agat quo agere viderit Ecclesiam ad quamcunque forte devenerit z In these things no discipline can be better for a grave and wise Christian then to demeane himself in that manner the Church doth to which it is his hap to come And he confesses he tooke this rule from S. Ambrose Tanquam à coelesti oraculo as from some heavenly Oracle Therefore if you would be indeed as you desire to be accounted a grave and wise Christian you must observe that discipline which is enjoyned by the Church wherein you live And indeed in that Epistle you cite he is so far from disallowing the rule before mentioned that he doth highly commend it affirming of it that it is una saluberrima regula retinenda a the onely wholsome rule to be observed Your last Argument to take away Kneeling at the Sacrament is drawn from the avoiding of an inconvenience It is say you an occasion of scandall and offence I answer The best actions may be so but then the offence is in those that take it not in those that give it But I would fain know of you if sitting or standing should be substituted in the place of kneeling for you seeme to be indifferent for either of these and I think would not care what the posture were so it were any other how these could be used without scandall For I perswade my selfe that as they would give more occasion of offence so they would give occasion of offence to more then kneeling doth In this the greater number sure will side with us To say nothing that whereas you can pretend onely the bond of charity we have besides this the bond of duty even the command of Authority which as Beza observes doth impose a kind of necessity b Calvin also affirmes that where the doctrine is sound and pure and the Ceremonies tend to a civill decencie and honesty it is fit rather to submit unto them then to dissent about them c especially if the greater number carry it Now suppose all the congregations in the Kingdome were united into one and the matter were to goe by votes I presume I may safely affirm that where you have ten for sitting or standing severally nay for both joyntly we for kneeling shall have an hundred This reason therefore of yours is of no validity seeing scandall would not be lessened but encreased by this meanes You draw now to a conclusion and so would I too for I am even wearied with following you in such a confused course but that I meet with one thing which will detain me a while Indeede a good Christian nay a good Subject though a Heathen could not passe by it without offence Are the names of Kings thinke you fit things to be plaid upon or to be stigmatized by the pens of private persons if not what meanes your new coind word Carolicall Minutius records of Mercurius Tresmegistus that even the Heathen because he was a great Philosopher would not use his name without great reverence Is there not as much respect due to Kings as to Philosophers Suetonius reports of Augustus Caesar he wrote to the Senate of Rome to take order that his name might not absole fieri be worn thread bare among the common people by their frequent and triviall using of it And can our King then take it wel at your hands you should abuse his name and that in so serious and weighty a matter as Religion Surely when I consider this I cannot a little wonder at your inconsiderate boldnesse nay irreligious impietie For if a Subject may not revile his Prince no not in his thoughts d much lesse is he to doe it in his words especially in such as proceede not from suddain passion but from mature deliberation and being committed to the presse are exposed to a publique view I could never heare that his Majesty is any way tainted in Religion you may justly be suspected therefore I shall rether follow that Church which is if I may lawfully repeat the terme you use Carolical then that which is Peytonicall that is rather the Doctrine and the Discipline of the Church of England then the fancies and factions of some few Sectaries and Schismaticks And now I will shut up all with an inversion of your conclusion Seeing kneeling at the receiving of the Sacrament is in it selfe a Ceremony that is indifferent seeing it is as judicious Hooker terms it the gesture of pietie e nay as Beza himselfe acknowledgeth doth carry a shew of pious reverence f seeing it is enjoyned by authority and that of the King of the Church of the State seeing it is practised by the generality seeing it is refused only by some few out of singnlarity Qui nisi quod ipsi faciunt nihil rectum existimant as Saint Aug. speaks g who thinke nothing to be right but what they doe themselves you ought not to require at my hands an administration of the Sacramen unto you standing or to be offended with me or any other who rebus sic stantibus shall refuse to satisfie your desire that he may comply with the authority of the Church Mart. 15. 1642. Imprimatur Tho Wykes FINIS a Eccles. 12. 12 b Judg. 17. 6. c 2 Tim. 2. 7. d Pag. 133. e Heb. 4. 12. f In Epist ad Ephes. g Epist. 119. Cap. 15. h 118. Epist. Cap. 2. i Thes. Belg. 3. art 6. k 1 Cor. 14. 40. l In Rom. 14. 5 m Li. 4. cap. 10 sect. 32. n Cent. Helvid o Colos. 2. 9. p 1 Cor. 1. 13. q qui bene distinguit bene direct r Exod. 20. 5. s 1 Kings 8. 55. t Philip 3. 4. u Luke 17. 16. w Revel. 7. 11. 11. 16. x Colos. 4. 2. y Exod. 4. 31. z Epist. 118. Cap. 2. a Aug. Epist. 119. Cap. 18. b Epist. 24. c Epist. 254. d Eccles. 10. 20. e Ecclesiast polit. lib. 5. f Epist. 12. g Epist. 118. Cap. 2.