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Our next position which we infer, is this: That it is not indifferent to sit, stand, pass, or kneel, in the act of receiving the sacramental elements of the Lord’s supper, because we are bound to follow the example of Christ and his apostles, who used the gesture of sitting in this holy action, as we prove from John xiii. 12; from Matt. xxvi. 20, with 26; Mark xiv. 18, with 22.
Protestants argue in a parallel way against Transubstantiation, and Arians against our Lord’s Divinity, viz., on the ground that extant writings of certain Fathers do not witness those doctrines to their satisfaction:—as well might they say that Christianity was not spread by the Twelve Apostles, because we know so little of their labours.
But who lords it now over the Lord’s inheritance, the Presbyterians or the Erastians? Nay, he who will have ministers put in churches “without any regard to the allowance or disallowance of people,” falls far short of divers prelatical men, who did much commend the ancient primitive form of calling ministers, not without the church’s consent.
But the most striking point about him was his eyes; they were of a light or greyish blue, transparent, and shining like precious stones. From the day that they first interchanged words, the priest said some short prayers from time to time with Agellius—the Lord’s Prayer, and portions of the Psalms.
The old Waldenses also, whose doctrine was restored and propagated by John Huss, and Jerome of Prague, after Wiclif, and that with the congratulation of the church of Constantinople, held, that they were to rest from labour upon no day but upon the Lord’s day, whereby it appeareth, that holidays have had adversaries before us.
I went to the mouth of the dingle, and there, placing myself on my knees, I again said the Lord’s Prayer; but it was of no use—praying seemed to have no effect over the horror; the unutterable fear appeared rather to increase than diminish, and I again uttered wild cries, so loud that I was apprehensive they would be heard by some chance passenger on the neighbouring road; I therefore went deeper into the dingle.
I passed by Cana and the house in which the water had been turned into wine; I came to the field in which our Saviour had rebuked the Scotch Sabbath-keepers of that period, by suffering His disciples to pluck corn on the Lord’s day; I rode over the ground on which the fainting multitude had been fed, and they showed me some massive fragments—the relics, they said, of that wondrous banquet, now turned into stone.
The very external use, therefore, of any sacred ceremony of human institution, is not to be suffered in the matter of worship, when in respect of this external use we are sorted with idolaters. 3. Why was trin-immersion in baptism, and fasting upon the Lord’s day forbidden, for that the heretics did so?
These five articles were,—kneeling at the communion,—the observance of holidays,—episcopal confirmation,—private baptism,—and the private dispensation of the Lord’s Supper. It will at once be seen that these innovations were directly contrary to the presbyterian principle, which holds that human inventions ought not to be added to divine institutions.
On the Sundays of Septuagesima, Sexagesima, and Quinquagesima. On all the days in Lent. On the first eight days after the Resurrection. On the Feast of St Mark. On the day of our Lord’s Ascension. On the eve of the day of Pentecost. On the six days following Pentecost. Days on which a soul may be drawn out of Purgatory, + On Septuagesima Sunday. + On the Tuesday after the first Sunday in Lent.
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