el, and by private and public celebration of it,
yea, by a perpetual study of sanctification and thankfulness. So that the
showing forth of the Lord's death, by extolling, preaching, magnifying,
and praising the same, according to the twenty-third section of the
Confession of Faith, to which his argument hath reference, may not be
expounded of the very act of receiving the sacrament. Neither do the words
of the institution refuse, but easily admit, another showing forth of the
Lord's death than that which is in the very act of receiving, for the word
is not _quando_, but _quoties_. It is only said, "As often as ye eat this
bread, and drink this cup, ye do show," &c. Which words cannot be taken
only of the instant of eating and drinking.

_Sect._ 25. Now having so strongly proved the unlawfulness and idolatry of
kneeling in the act of receiving the holy communion, let me add,
_corolarii loco_, that the reader needs not to be moved with that which
Bishop Lindsey, in the tail of his dispute about the head of kneeling,
offers at a dead lift, namely, the testimonies of some modern doctors.

For, 1, What can human testimony avail against such a clear truth? 2. We
have more testimonies of divines against kneeling than he hath for it. And
here I perceive Dr Mortoune, fearing we should come to good speed this
way,(764) would hold in our travel: "We are not ignorant (saith he) that
many Protestant authors are most frequent in condemning the gesture of
kneeling at the receiving of the holy communion."

3. Testimonies against kneeling are gathered out of those very same
divines whom the Bishop allegeth for it; for Didoclavius(765) hath clear
testimonies against it out of Calvin, Beza, and Martyr, whom yet the
Bishop taketh to be for it.

_Sect._ 26. Neither yet need we here to be moved with Dr Burges's(766)
adventurous untaking to prove that, in the most ancient times, before
corruption of the sacrament began, the sacrament was received with an
adoring gesture.

He shoots short of his proofs, and hits not the mark. One place in
Tertullian, _de Oratione_, he hammers upon: _Similiter de stationum diebus
non putant plerique sacrificiorum orationibus interveniendum, quod statio
solvenda sit accepto corpore Domini. Ergo devotum Deo obsequium
eucharistiae resoluit, an magis Deo obligat? Nonne solennior, erit statio
tua, si et ad aram dei steteris? Accepto corpore Domini et reservato,
utrumque salvum est, et participatio sacrificii, e