at all with the Papists in worshipping at the lifting up of the Hoast or the carrying it about in Procession but contrarywise renounce Both cannot be said with Colour of Reason to confirm them in their Errour or misguided Worship by obeying the Decree of P. Honorius No more then they can be said to confirme them in their Doctrine of Transubstantiation by reteining those words This is my Body This is my Blood at the Celebration of the Sacrament on the misunderstanding of which that Doctrine was grounded Why may not we as justly reteine the Adoration in the receiving directing it to the proper Object Christ corporally present in Heaven and spiritually in the Sacrament The Sursum corda in the Communion-Service Lift up your Hearts unto the Lord which our Church hath borrowed of the primitive Age shewes evidently enough whither our Worship is directed Ob. 6. At the Sacrament we put on and act the persons of coheires and represent our sitting with Christ at his Table in his Kingdome of Glory which requires a gesture of familiarity and fellowlike equality kneeling then is very unsuitable for it as being a Posture of Inferiority Subjection Humility Besides it crosseth the assurance of our Coheirship with Christ because it implies an unfellow-like and inferiour Condition in our future state of Glory and debaâ—â—s us from sociall admittance and entertainment as Guests at his Table Answ 1. If these Patrons of Non-conformity did not openly professe a sound beliefe in the Holy Trinity and the Godhead of our Saviour I could not imagine this objection could have proceeded from any other than some of those monstrous Apostates in Poland who revolted to Photinianisme other Blasphemous Sects so much pride presumption it hath in it and so manifest a Tendency to the imbracing of their opinions Neither hath it more Reason than Religion in it as being a Complication of Errours and Absurdities and groundless supposals It supposeth 1. that we have a kind of equality with Christ by our priviledge of Coheirship whereas there is a vast Distance between us He is Heire of all Things by Nature we be Heires by his free Donation Heaven was his possession from all Eternity It is but prepared for us to be possest after the Resurrection it is his Inheritance by purchase ours by Promise We are but Heires in Hope depending upon favour for Actuall Admission He is actuall Lord and Possessour and hath the Disposall of this Kingdome at his Command And however by taking our Nature upon him he became of kin to us and is not ashamed to call us Brethren yet considering our present vilenesse and his Height of Majesty methinks we should be ashamed afraid too not to acknowledge him such an elder Brother as is our Lord Prince who hath the spirit without measure annointed with the oyle of Gladness above his fellowes the supream head of his Church far exalted above all Angels as well as men And all this as Man How much vaster a Distance is there between us him being considered as the Son of God who thinks it no Robbery to be equall unto his Father as such we consider him when we kneel to him in the Sacrament 2. That our communicating at the Sacrament represents our future estate of Glory exprest by our Saviour under the similitude of eating and drinking with him at his Table in his Kingdome Whereas our Saviour clearly tels us that we are to celebrate it in coÌ„memoration of his Passion that is past not of our preferment that is to come This is my Blood of the new Testament which is shed for many for the remission of sins Mat. 26 28. The Apostle tels us the same This is my Body which is broken for you this do in remembrance of me 1 Cor. 11. 24. As often as ye eate this Bread drink this Cup ye do shew the Lords death till he come v. 26. 3. That a Gesture of Humility such as kneeling is crosseth and hindreth the assurance of our Coheirship Whereas if we will believe the Scriptures there is no vertue which better assureth our Interest in Christ and the Promises which are made to us in him than Humility which if it be not layd very deep as the foundation of all other Graces the whole structure will soon come to Ruine The first lesson which our Saviour gave his Followers was to deny themselves without which they could neither beare his Crosse nor follow him Mat. 16. 24. And Christs own Humility it is which the Apostle would have us set before our eyes as a Patterne to follow because thereby he obteined his Glory Phil. 2. 5-9 The deep Humility of the Centurion and woman of Canaan very well consorted with an extraordinary Faith and high Confidence in our Saviour whereof the one thought not himself worthy that Christ should honour him so far as to come under his Roof Mat. 8. 8. And the other as humbly took upon Her the disgracefull name of a Dog Mat. 15. 27. Yet both their Faiths are so highly commended by our Saviour as none else seemed to come neer them O Woman great is thy Faith Be it unto thee even as thou wilt said our Saviour to the one Mat. 15. 28. I have not found so great faith no not in Israel Mat. 8. 10. saith he to the other 4. Christs advancing our Nature by exalting it to his Fathers right Hand his assuming us into a kind of Fraternity and Coheirship with himselfe should serve to make us the more humble to confess our unworthinesse and to keep a geater Distance not to puff us up and make us presume upon our Priviledges It was the Guise and Character of the Pharisees to presse for the highest Roomes Mat. 23. 6. Whereas Christ chargeth his own Disciples to sit down in the lowest withall telling them that whosoever exalteth himselfe shall be abased and he that humbleth himself shall be exalted Luk. 14. 7 10 11. This effect the high Favours of God wrought in the Blessed Virgin and John the Baptist When the one heard from the Angell Gabriel that she should be the Mother of the Son of God She replyed Behold the Handmaid of the Lord. And humbly thanked God in her Song that he had regarded the low estate of his Handmaiden Luk. 1. 38 48. And when Christ came to the other to be Baptized he refused saying I have need to be baptized of Thee and comest Thou to me Mat. 3. 14. Yea he counted himself unworthy to stoop down and unloose his shoe-latchet Mark 1. 17. How much fitter then were it for us who come so farre short of these two eminent Patterns either with the Prodigall in the Gospell to come unto our heavenly Father with the like humble Confession I have sinned against Heaven and against thee and am no more worthy to be called thy Son Luk. 15. 18 19 21. Or with the penitent Publican to stand at a Distance cast down our Eyes and
another on the Cheek at meeting Of Inferiors to kiss the hand of the Superior but of Suppliants and Petitioners who would express the greatest Humility to bow themselves before him towards the Earth So we read in Holy Scripture that Abraham bowed himself to the Hittites when he petitioned them for a Sepulchre wherein to bury Sarah his Wife So Jacob to his elder Brother Esau when he petitioned him to be favourable to him and accept his present So the Patriarchs to Joseph when they petitioned him for a supply of Corn in the time of Dearth So David to King Saul when he pleaded his Innocency So Nathan the Prophet and Bathsheba to David when they supplicated him in behalf of Solomon c. This Gesture therefore was used by the Primitive Christians in their most Solemn Prayers and Services wherein they endeavored to express the greatest Piety and Humility And more especially at the receiving of the Holy Sacrament the Auncients rightly judging that the Solemnity of the Eucharist was the chief part of that publick Worship which was due unto God only since the Place where the Eucharist was celebrated was peculiarly entituled The Place of Prayer So Saint Augustine tell us Sermon 237. de Temp. Post Sermonem fit missa Catechumenis manebunt Fideles Venietur ad locum Orationis After Sermon the Prayers for the Catechumens are said The faithful tarry behind Then we come to the Place of Prayer By this Gesture also the Christians of old made a publick profession of their faith that Christ was God and man in one and the same Person and present by his Divine Power in the Sacrament thus honouring the Son as they honoured the Father according as we are commanded Jo. 5. 23 and as every one is bound to doe who believes in him aright that He is God manifested in the Flesh 1 Tim. 3. 16. Without a sound and right Faith we are no fit Partakers of this Sacrament and that Faith which we have in our Heart we are to express outwardly upon every just Occasion and especially in the Acts of God's publick Worship wherein we testify and make known to others what we inwardly acknowledge For it is not sufficient to believe with the Heart we must confess also with the Mouth as we read Rom. 10. 10. and consequently we are to profess the same Belief by our bodily Gesture as well as by our Speech seeing there is the same reason of Both namely the outward witnessing of that Belief which is within And this is more especially requisite when Sects and Heresies arise which corrupt and pervert the Articles of Faith concerning our Saviour either denying his God-head or dividing his Person as some then did and as others at this Day do To oppose and contra-distinguish themselves unto These the Christians of those elder Times adored Christ in the Sacrament thus honouring him and his Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the same undivided worship as Naz tels us in that Oration which he made to the 150 Bishops assembled at Constantinople thus openly testifying their Belief in him as coeternal and consubstantial to the Father and worthy of the same Honour with him The same Father thus elegantly expresseth it in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sentences which he thus put into Greek verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense whereof is this He is a fool who worships not the Eternal word of God equally to his heavenly Father He is a fool who worships not the Word incarnate appearing amongst us equally to God the Word in heaven before his Incarnation Such an one either separateh God the Word from his Father or the humane nature from the Word These are the chief of my witnesses who give the most clear and pregnant Testimonies concerning the Practise of the Auncient Church in this Particular To them I shall add some others who though they speak not particularly for a Posture of Adoration yet when in more general Termes they either press or mention the use of an humble and a reverend Gesture they cannot in reason be thought to mean any other than what the former more expresly declared Dionys Eccles hier cap 3 cals the Sacramental Bread and Wine which are placed on the holy Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venerable or adorable Signes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Venerable or adorable Signes are set on the Divine Altar whereby Christ is represented and partaken of Origen in his fifth homily in diversos-Quando sanctum cibum illudque incorruptum accipis epulum quando vitae poculo pane frueris manducas bibis corpus sanguinem Domini tunc Dominus sub tectum tuum ingreditur tu ergo humilians teipsum imitare Centurionem dicito Domine non sum dignus ut intres sub tectum meum That is when thou partakest of the holy food and immortal Banquet when thou enjoyest the Bread and Cup of life thou eatest and drinkest the Body and Bloud of the Lord then the Lord entreth under thy Roof Thou therefore humbling thy selfe imitate the Centurion and say Lord I am not worthy that thou shouldest enter under my Roof Cypr Testim ad Quirinum lib. 3. 94. Cum honore timore Eucharistiam accipiendam that is the Eucharist is to be received with feare and honour For which he cites 1 Cor. 11. 27. Ambr or rather Hilarius in 1 Cor. 11. 28. Devoto animo cum timore accedendum ad Communionem docet ut sciat mens se reverentiam debere ei ad cujus corpus sumendum accedit Hoc enim apud se debet judicare quia Dominus est cujus in mysterio sanguinem potat qui testis est beneficii Dei Quem nos si cum disciplinâ accipiamus non erimus indigni sanguine corpore Domini non inultum scientes corpus Domini negligenter accipere that is The Apostle teacheth us to approach unto the Communion with fear and a devout mind that our Mind may know we owe reverence to him to the receiving of whose Body we draw near for this he ought to judge within himself that it is the Lord whose Bloud he drinketh in the Sacrament which is a testimonie of God's favour Whom if we receive with Discipline we shall not be unworthy of the Bloud and Body of the Lord knowing that to receive the Body of the Lord in a negligent manner will not be unpunished The Discipline which he speakes of is the outward Order and Carriage prescribed by the Church Whereof St. Cyp long before him speaks in his Tract De Orat Dom Sit Orantibus Sermo Precatio cum Disciplinâ quietem continens pudorem Cogitemus nos sub conspectu Dei stare Placendum est divinis oculis habitu corporis modo vocis that is Let the speech and Prayer of Supplicants be with Discipline
years how many who think themselves above the Ordinance Yea many who deny the whole mystery of our Redemption by entertaining old Heresies concerning our Saviviour whose death is therein commemorated and the Benefits thereof applied unto the worthy Communicants As for our first Reformers they were so far from thinking it scandalous to retaine kneeling at the Sacrament that they did it on purpose to avoid the scandal which otherwise would have been given to the Papists and to stop their blasphemous mouths who vilified the Sacrament given in our Church with the odious and ignominious Names of Bakers Bread Vintners Wine Profane Elements Ale-cakes and such like reproachful Terms Wherefore to testifie their due esteem thereof the Bread and Wine being consecrated to so blessed and holy a use as is the Communion of the Body and Bloud of Christ and repel the slander of such virulent Tongues they thought fit to shew their inward regard of it by their outward Reverence in Kneeling Thus as Physick is necessary for the Patient not essentially as his daily food but accidentally because of his present Infirmity so kneeling is prescribed as a necessary Gesture at the receiving of the Communion partly to vindicate the Church from the slanders of the Papists partly to reform or prevent the irreligious Behaviour of the Profane And the same prudent course did the Church of Christ take in the ancient times at that other Sacrament of Baptisme wherein she first used a threefold immersion by an Apostolical Tradition to express her Faith in the Trinity and her Detestation of the contrary Heresies of Praxeas Hermogenes and Sabellius But when the Arians afterwards abused this Rite to the countenancing of their error touching the diversity of essence amongst the three Persons the Orthodox Christians to shew their dislike thereof used a single Immersion yet not condemning the other So Greg. the Great and Conc. Tol. 4. Can. 5. When Arâ—anisme was scattered the Church freely used either one or other as they thought fit So though some few Churches thought fit to use standing or sitting at the Communion in the beginning of the Reformation the Adoration of the Hoast being then fresh in memory the better to avoke the People from it and to shew their own Abhorrence of it Yet now on the rooting out of Popery and the setling of the Reformation for so many years the case is much altered It is a good Rule in the law Causâ sublatâ tolli constitutionem ex causâ illâ ortam That the cause being taken away the constitution grounded thereon sinks with it The Chirurgeon deals otherwise with a foule sore then with a wound that is come to Agglutination How much more reason is there to retain kneeling amongst us who have had it appointed by our first Reformers and found it continued ever since until these late unhappy Distractions wherein we have welnigh lost the Very Substance of Religion together with the Ceremonies 8. The Protestant Churches of Poland though differing in some other Particulars yet when they met together at several Times and Places to agree amongst other Points which they accounted either most material or most feizible upon some uniforme order in the receiving of the Sacrament though they permitted Standing thereat to some of the Helvetick Confession who had been anciently used to it for those of the Augustane and Bohemick always communicated kneeling and could not so soon or so easily be induced to break their old Custom yet they absolutely condemned sitting The Reasons whereof are remarkable and to be well heeded by us of this distracted Nation whose case and condition doth so near resemble Theirs 1. They tell us that none scrupled at kneeling but the simpler and more ignorant sort 2. That some affected sitting out of a foolish mistake and pretence of imitating Christ therein 3. That this Gesture of sitting was contrary to the Practise of the Evangelical Churches throughout Europe 4. That it was introduced by the Arianizing Anabaptists who revolted from them and fell into several Blasphemous Errors touching the Trinity and our Blessed Saviour and handled Christ as rudely and prophanely as they did his Sacraments by setting themselves in the same Throne with him as if they had been his Equals and therefore it was fit to be left unto them as a marke of Distinction whereby they might be discerned from the Orthodox Professors I would to God we had not too much Ground of saying the same at this Day when so many People amongst us have been drawn away and misled into several Blasphemous Errours touching Christ especially and the Trinity and are like to continue therein and increase in number as long as they see such Unconformity and Disobedience in several of the Ministery For how can we think in any Reason to reduce these Sectaries unto the Vnity of the Faith whilst so many amongst us break the Vnity of the Church and can neither accord with their Brethren nor obey their Superiors Our Arguments will prevail little and our Authority less Were it not far better after the example of these Polonian Churches to leave sitting unto the Sectaries as a Character of difference least otherwise we seem to countenance them in their Errors Especially when that fancy of reigning with Christ here upon Earth hath so strongly possessed many of their Brains that it hath set them upon desperate Projects to make good and fulfill their Dreams I hope that I shall not be thought to speak without Reason when I have told you that Mr. Archer the late Chiliast hath the same Ground for sitting at the Communion who would have it then used as a Badge and Cognizance of Christians believing in Christs promise of coming to Reign on this Earth again and to take them into a familiar and a kind of equal Conversation with him which Conceit of his methinks may not be unfitly dasht by that Check of Augustus which he gave to one who entertained him meanly I did not think that you and I had been so familiar It is worthy also our observation that as the multiplying of Sects and Heresies in Poland was the unhappy fruit of the Dissension of those Churches especially about the matter of the Sacrament so it proved the happy occasion of uniting them together God grant we may learn wit by their example 9. The nature of the Service if well considered requires the most humble and reverential Gesture For in the receiving of this Holy Sacrament we are made Partakers of all the Benefits of Christs Death and Passion which therein are conveyed unto us and thereby applied We therein also offer up our selves both Souls and Bodies with all that we have or are unto God in the nature of a Peace-offering or Sacrifice of Thanksgiving for the many great unspeakable Benefits bestowed upon us through Christ when he offered up himself unto his Father a Propitiatory Sacrifice upon the Cross Therein we receive a Pardon of our Sins past Power to subdue Corruptions
England the very same Authority which enjoyns the Communicant to kneel at the receiving of the Sacrament enjoyns the Minister who gives it to deliver it with a Prayer and which is more the Receiver is to testifie his assent to that Prayer by saying Amen at the close according to the ancient Custom of the Church This is attested not only by those antient Constitutions which go under the name of the Apostles but also by Cyril of Jerusalem for the East and by Saint Augustine for the West as the practice and general usage of the Christian Church Const Apost lib. 8. cap. 13. thus directeth the Service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Let the Bishop give the Oblation of Bread saying The Body of Christ and let him that receiveth it say Amen Then the Deacon having taken the Cup and delivering it let him say The Bloud of Christ the Cup of Life and let him that drinketh say Amen Cyrill of Jerusalem tells us the same in his Instructions to the Communicant Orat Mystag 5 ta The Place before cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Receive the Body of Christ saying withal Amen Then approach to receive the Cup of Christs Bloud bowing thy self and saying Amen after the manner of Divine Worship and Adoration Saint Augustine also witnesseth for his time saying Vniversa Ecclesia accepto sanguine Christi dicit Amen That is The Vniversal Church at the receiving of the Bloud of Christ saith Amen So he Resp ad qu. Orosii 49. Methinks they who scruple not to kneel at other Prayers should make as little question to kneel at this which though a very short one is a very solemn and material one especially when at the same time if they really be such devout Receivers as they would be thought to be they lift up their Hearts in secret Prayer and Praise unto God in Praise for the great Benefits there bestowed Christ and his Merits and in Prayer for a Blessing upon the Sacrament that it may prove effectual to those ends for which God appointed it and that themselves may for the future walk in some measure answerable to so great and undeserved mercies Sure kneeling will best suit both with that publick Prayer of the Minister and this private one of the Receiver as that which best expresseth both his Humility and his Thankfulness Now if any are pleased to cavil that the Minister who officiates and pronounceth the Prayer stands at the same time when the Communicant is enjoyned to kneel they have as much reason to except at him when he useth the same Gesture at the pronouncing of the Blessing which is a like short Prayer at Parents also when they bless their Children and at the Priests under the Law who used the same Posture when they blessed the People at the Passover 2 Chron. 36. 27. Yea we read that Jacob sate upon the Bed when he blessed the two Sons of Joseph in the same Prayer-Form Whereas they with their Father Joseph received the Blessing with a very low Bow Gen. 48. 2 12. 11. The more worthy any Creature or Ordinance of God is in it self or the nearer Relation it hath unto God the more honour and reverence is due thereto So the parts of the Tabernacle and Temple viz. The Court the Holy Place and the Holy of Holies had several Degrees of Holiness and were regarded accordingly The Levites might officiate in the outward Court the Priests only in that which was called Holy the High-Priest only might enter into the Holy of Holies and that but once a yeare So for the Sacrifices some of them must be eaten by any whom the Officer would invite some by the Priest alone and others must be entirely offered up unto God and consumed upon the Altar Now the Sacrament of the Lords Supper hath been always accounted the most Sacred and Solemn Ordinance of God in the Christian Church and Christ himself hath taught us that his Body and Bloud are therein contained and communicated unto us thereby Whence it will follow that we owe a proportionable Reverence thereto and are to honour God thereat with the greatest Humility and Devotion When the Angel of the Lord appeared in the Bush Moses was forbid to approach too near and commanded to pull off his Shoes because the place whereon he stood was Holy Ground Exod. 3. 5. Shall we then irreverently approach unto that Table whereat the Lord of Angels is present attended by those Heavenly Officers present in so near so strange so mysterious a way Moses then hid his face at that dreadful sight ver 6. and shall we come to the Sacrament with bold Looks and Gestures as if we were Christs Fellows and Equals When Jacob saw God but in a night Vision he was presently struck upon his waking with an awful Regard which made him say How dreadful is this Place this is no other but the House of God and this is the Gate of Heaven Gen. 28. 13 16 17. Shall not we be alike affected at the Sacrament and ready to express our Regard of it wherein we are admitted not only to his House but to his Table not only see the Gate but eat the Bread of Heaven the Celestial Manna The Antient Fathers of the Church have therefore upon all occasions endeavoured to strike an awe in us and work a due regard toward the Sacrament by the high and venerable Titles which they bestowed thereon Chrysost in 1 Cor. 10. 16. calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dreadful Mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The awful and most dreadful Cup and the whole Service wherein Christ is offered up representatively instead of the slaughtered Beasts under the Law he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Service much more dreadful and Majestical then any under the Law Greg. Naz. calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Copy or resemblance of Great Mysteries Saint Aug. de Verb. Dni Serm. 28. calls it Coeleste venerabile Sacramentum The Heavenly and Venerable Sacrament Greg. M. Dial. 4. c. 58. tells us that none of the Faithful doubt but that at the time of Consecration ad Sacerdotis vocem Coelos aperiri Angelorum choros adesse The Heavens are opened at the voice of the Priest and the Quire of Angels present Dionys as before calls the Sacramental Signes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venerable or Adorable Signes The Communion-Table is also honored with the Titles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Mystical dreadful royal Sure these ancient worthies of the Church were much mistaken in the misapplying of such Holy and Honorable Titles to the Sacrament with the Service and Table that attend it if no manner of awefulness or veneration were due unto it or they are much mistaken at this day who think the Ordinance so mean and the Table so contemptible as those in the Prophet Malachi's time did that any careless Posture is good enough for it and kneeling too good Adoration indeed is due unto God alone but a
Transubstantiation whereon it was built the scandalous consequent of a false opinion For when that doctrine was agreed on and finally determined in the great Councill of Laterane under Innoc. 3d. then and not before was this kneeling at the Sacrament some few yeares after enjoyned by Honorius 3d. his immediate successour as a Gesture agreeable to expresse the Adoration which was due to the Body of Christ corporally present in the Sacrament Now how can that Gesture be fitly retained much lesse rigorously imposed on all which had so false unwarrantable an Originall Answ 1. Suppose that this kneeling had been first introduced by the Bishop of Rome and that upon a false supposall yet it follows not thence that it may not be used by the Reformed Churches or imposed by our Superiours upon a true just Ground Now the Church of England which enjoyneth kneeling openly declares her Judgment against the Doctrine of Transubstantiation and the Adoration of the Hoast which is grounded upon that Principle or Supposall Whereby all Scandall and the very Appearance of evill is quite taken away whenas the same Authority which enjoynes the one renounceth the other as our Church doth in her 28. Article When Naaman had openly profest that he would not sacrifice to any God but the God of Israel he was dismist with a Blessing by the Prophet Elisha and had an implicite leave given him testifyed by the silence of the Prophet not onely to enter the house of the Idol Rimmon but to bow down therein whilst his Master the King leaned on his shoulder The other Tribes were satisfied at the building of the great Altar by the Bankes of Jordan when they heard the answer of the Tribes of Ruben and Gad and the halfe Tribe of Manasseh that they had not built it for sacrifice to worship any false God by or the true God in a Schismatical way but meerly for a monument of Concord equall priviledges in the service of the same God The Primitive Christians in Julian the Apostates time and under the ten Persecutions would not so much as cast a Graine of Incense into the fire which was made before an Idol no not to save their lives because it would have been looked upon and interpreted as a divine religious honour done to that Idol Neither would they bow themselves before the Romane-Eagles the Ensignes of the Camp for the same Reason Yet the same Christians made no scruple of lifting up their hands and eyes towards Heaven when they prayed in the open fields as that Legion of Christian Souldiers did mentioned by Justin Martyr which obtained raine for the Army of Marcus Antoninus in a time of great Distresse not fearing thereby to scandalize the Heathen and confirme them in their idolatrous worshipping of the Sun Moone and Stars because it was sufficiently known unto the world to whom they directed that bodily worship viz. not to the Host of Heaven but to the Lord of Hosts In like manner the Church of England cannot be justly censured for confirming the Romanists in the Belief of Transubstantiation and the suitable Practise of adoring the Hoast because she hath professedly condemned both that Principle and that Practise and openly declared that she directs not this Bodily worship of kneeling to the visible signes in the Sacrament immediately or indirectly or any way whatsoever as it is commonly minced and qualified with distinctions but solely and immediately to God in Heaven Yea I remember to have some where read that the same primitive Christians refused not to bow down and prostrate themseves before the Statues of the Emperours because it was reputed a civile honour and so profest by themselves And though they were taxed by some of the Heathen for worshipping of Ceres Bacchus because they adored at the receiving of the Bread and Wine in the Sacrament yet they constantly reteined the same Gesture not thinking fit to alter it upon so groundlesse a slander Yea Mr Cartwright acknowledgeth in his Epistle to the Church of England That if among the Romish filth we find any good Thing that we willingly receive not as theirs but as the Jewes did the holy Arke from the Philistines For herein saith he it is true that is said The sheep must not lay down her Fell because she sees the wolfe sometimes clothed with it And the Apostle hath taught us that it is lawfull to eate that meat which hath been sacrificed to Idols asking no question for Conscience sake 1 Cor. 10. 25 27. Why may we not then use that Gesture aright which hath been abused to Idolatry 2. But upon a more serious and considerate Review of what was decreed by Pope Honorius some few yeares after the Laterane Councill under Innocent 3. we shall find not that he enjoyned kneeling at the receiving of the Sacrament but Bowing at the Elevation thereof and the carrying it about in Procession Which also appeares clearly enough by the Practise of the Romanists at this Day who performe their Adorations accordingly Honorius Decree runs thus Extra De Celeb. Missarum cap. 10. Sacerdos frequenter doceat Plebem suam ut cum in Celebratione Missarum Elevatur hostia salutaris se reverenter inclinet idem faciens cum eam defert Presbyter ad infirmum that is Let the Priest often teach his People that when the Saving Hoast is elevated at the Celebration of the Masse they reverently bow themselves doing the like when the Priest carries it to the Sicke Ye see the Reverence here enjoyned is not kneeling but Bowing And the Time whereat this Bowing is to be performed is not the Time of Receiving the Sacrament but when the Hoast was elevated in the Masse or conveyed to the sick This Decree was set forth in the yeare 1220. and founded on a former Decree of the Laterane Councill under Innocent 3d. some 5. yeares before wherein it was determined Jesu Christi Corpus sanguinem in Sacramento Altaris sub speciebus Panis Vini Veraciter contineri Transubstantiatis Pane in Corpus Vino in Sanguinem potestate divina that is The Body and Blood of Jesus Christ in the Sacrament of the Altar are verily conteined under the formes of Bread Wine the Bread being transubstantiated into the Body and the Wine into the Blood of Christ by the power Divine See for this also Conc. Trid. Sess 13. cap. 4 5. Where the Cultus latriae or divine worship exhibited to the Sacrament is made the necessary consequent of Transubstantiation From the same fountaine sprang the Institution of that superstitious Festivall of Corpus Christi by Vrbane 4th Anno 1264. confirmed by Clement 5. Anno 1311. But what is all this to the Church of England or other Protestant Churches which use kneeling at the Receiving of the Sacrament touching which Pope Honorius enjoyned nothing nor medled with it at all but left it as he found it practised many yeares before his time whoever then reteine this auncient Gesture and comply not
water came down from Heaven very cool and refreshing on the Romans but upon their Adversaries haile accompanied with fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Yea we immediately felt the presence of God upon their Prayer as of an invincible and immortal Deity So highly did God approve and reward the Prayer of these Christian-Souldiers which was attended by this humble Gesture But the most principal Testimony of all which therefore I have reserved last is that of St. Chrysostom in 2. Ep. ad Cor. Hom. 18. in Morali pag. 647. Edit Savil. Where relating the particulars of the Communion Service he thus speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is One may see how the People beareth no small part in the publick Prayers For Prayers are made both by Priest and People for the Possessed and the Penitents all uttering one and the same Prayer Prayer full of compassion Then when we have excluded those from the sacred Rails who are not in a capacity to partake of the holy Table another Prayer useth to be made whereat we cast our selves down on the Ground alltogether and rise up alltogether Which practice of the Greek Church thus recorded by St. Chrysostom wâ—ll agrees with what I before alledged touching the Latine Church out of Caesarius and Alcuinus who both witness that the People were admonished to kneel when the Bishop or Priest administred at the Altar PROP. IV. What ever Gesture was used at the Publick Prayers which was varied as we find by the Precedent Testimonies yet this is sufficiently clear that the Communicants always used a Gesture of Adoration at the Receiving of the Sacrament thereby testifying that religious Honour and Divine Worship which they owed and acknowledged due unto God the Father who gave and to his Blessed Son our Lord Jesus Christ who is therein given unto us with all his Merits and Graces and the Benefits of his Passion Which I hope will be judged to come home unto our purpose and serve to justifie both the Practice and Precept of our Church in using and enjoyning the Gesture of kneeling whereby we now usually express the Act of Adoration 1 That ancient Author of the Book De Cardinalibus Christi operibus among St. Cyprians works who ever he were he was an Orthodox Doctor and contemporary as well with St. Cyprian as with Cornelius Bishop of Rome to whom he dedicates his work in his Tract De Coena Domini hath these words Pauperes spiritu ad hoc mysterium eligit diligit Spiritus Sanctus eorum qui pompaticâ— gloriosè sacris se Altaribus ingerunt obsequia detestatur that is The Holy Ghost loveth and chooseth such to be Partakers of this Sacrament as are poor in Spirit and abhorreth the Servicâ—â— of those who pompously and proudly press unto the holy Altars And after speaking of the Communicant he describes him thus Inter Sacra Mysteria ad gratiarum actiones convertitur inclinatâ— capite munditiâ cordis adeptâ se intelligens consummatum restituens Peccator sanctificatam Deo animam quasi Depositum custoditum fideliter reddit deinceps cum Paulo gloriatur laetatur dicens Vivo jam non ego vivit verò in me Christus That is While the Sacrament is administring the Communicant applies himself to Thanksgiving and having bowed his head and conceiving himself to be now perfect upon the cleansing of his heart the reconciled Sinner entirely commits his sanctified Soul as a Depositum into the hands of God and thence forward glorieth and rejoyceth with Paul saying It is not I that live now but Christ liveth in me Now this Bowing of the Head here mentioned was a Gesture of Adoration at the receiving of the Sacrament and that proud manner of approaching or pressing unto the Holy Table or Altar as the phrase of old was which he so much condemns seems too applicable unto Those who make choice of Sitting at the receiving of the Sacrament upon presumption of their Coheirship with Christ Cyril Patriarch of Jerusalem Orat. Mystag 5 ta thus instructeth the Communicant how he should approach to the holy Table at the receiving of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is When thou approachest the Holy Table come not with thy hands rudely stretcht forth nor with thy fingers parted wide asunder but supporting thy right hand with thy left as being to receive the King of Heaven and hollowing the Palms thereof so receive the Body of Christ saying withall Amen Then approach to receive the Cup of Christs Blood not rudely stretching forth thy hands but bowing thy self and saying Amen after the manner of Divine Worship and Adoration Where these three Things are observable First That the manner of partaking the Sacramental Bread and Wine had a peculiar Reverence annext to it exprest by a particular Posture of the Hands and whole Body to contradistinguish it to our own ordinary Repast at meales Secondly That the Communicant in the Act of Partaking bowed himself after the manner of Adoration to express his inward Devotion unto God Thirdly That at the same time he said Amen thus testifying his Assent to that Short Prayer wherewith the Sacrament was delivered and thereby shewing that he joyned with the Minister in it And sure kneeling which is a Gesture of Worship well suits with Prayer which is a part of Worship Ambr. de Sp u. S to lib. 3. cap. 12. Quâ ratione ad Incarnationis Dominicae sacramentum spectare videatur quod ait Propheta Adorate Scabellum pedum ejus consideremus Legimus enim alibi Coelum mihi Thronus Terra autem Scabellum pedum meorum Sed nec terra adoranda nobis est quia Creatura est Dei. Videamus tamen ne Terram illam dicat adorandam Propheta quam Dominus Jesus in Carnis assumptione suscepit Itaque per Scabellum Terra intelligitur per Terram autem Caro Christi quam hodiè quoque in mysteriis adoramus quam Apostoli in Domino Jesu adorarunt Neque enim divisus Christus sed unus Neque cum adoraretur tanquam Dei filius natus ex Virgine negabatur That is Let us consider how that of the Prophet worship his Footstool may seem to belong unto the Mystery of our Lords Incarnation For we read elsewhere Heaven is my Throne and Earth is my Footstool But neither is the Earth to be worshipped by us as being the Creature of God Let us see nevertheless whether the Prophet doth not say That Earth is to be worshipt which the Lord Jesus assumed in his Incarnation By the Footstool therefore is the Earth to be understood and by the Earth the Body of Christ which to this day we also worship in the Sacrament and which the Apostles worshipt in the Lord Jesus For Christ is not divided but one and the same Neither when he was worshipped as the Son of God was he denied to be the Son of the Virgin Augustine commenting on the same words of the Psalm the 98 with
shewing tranquility modesty Let us consider that we stand under the Eye of God We must please his Divine Eyes both with the Gesture of our Body and the Tone of our Voice Eusebius Emesenus or rather Gallicanus hom in secundam Dom post Epiphan Quando ad Christi Sacramentum accedimus fragilitatem nostrum consideramus quid aliud dicit unusquisque nostrum nisi non sum dignus ut intres sub Tectum non sum dignus ut corpus sanguinem tuum suscipiam in ore meo When we approach to the Sacrament of Christ and consider our frailty what else saith every one of us but this I am not worthy Thou shouldest enter under my Roof I am not worthy to take thy Body and Bloud into my mouth Eligius Episc Noviomensis who flourisht about the middle of the seventh Century hom 15. Cum timore compunctione mentis omnique reverentiâ debemus accedere ad Altare ad mensam corporis sanguinis Christi dicere humiliter cum Centurione Domine non sum dignus ut intres sub tectum meum We ought to approach unto the Altar and to the Table of the Body and Bloud of Christ with fear and compunction of mind and all Reverence and to say humbly with the Centurion Lord I am not worthy that Thou shouldest enter under my Roof Damasc de Orthod fide l. 4. c. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz Sacramentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us come with all fear and a pure Conscience and an assured Faith and that which we believe without doubting shall be altogether done unto us and let us honour it viz the Sacrament with all Purity of Mind and Body Alcuinus de Divin Off Licet omni tempore peccatores nos esse ex corde cognoscere debeamus tunc quà m maxim◠confitendum est cùm illo sacro mysterio celebratur remissionis Gratia indulgentia peccatorum cum humilitate cordis contritione dicendum c Although at all times we ought from the Heart to acknowledge our selves Sinners then especially we ought to confess it when the Pardon of Sins is celebrated in that holy Sacrament and with humility and contrition of Heart to say c. Observe here 1. Foure of these Witnesses inculcate the example of the Centurion in the Gospel for a Paterne of approaching to the Holy Table whose humility was as exemplary as his Faith as who durst not come in Person to our Saviour but sent the Elders of the Jews to petition in his behalfe and after would not be so bold as to invite or even to admit him into his house but sent Friends to excuse it 2. Others call the Sacramental Bread and Wine Venerable or Adorable Signes which Epithete shews that Veneration is due at the receiving of them and say They are to be received with honour and feare both which affections are best exprest by the Gesture of kneeling with Devotion also and reverence and not in a careless Posture Also with Discipline i. e. according to Order and not as every man fancies best 3. That then chiefly we are to confess our Sins and our frailty to shew contrition of Heart and to crave Pardon And I suppose that no impartial Person will deny but that kneeling is a Gesture very sutable to express all These 4. Some of them expresly commend an humble Posture of Body such as kneeling questionless is I shall conclude these Testimonies with an Argument drawen from the Gesture used at the Baptisme of the Adulti which we are told is kneeling And sure the same or greater reason will prevaile for the same Gesture in the use of this other Sacrament of the Lord's Supper which I presume the Non-Conformists themselves hold at least worthy of the same kind and degree of honour Tert de baptismo in fine thus tels us Ingressuros Baptismum orationibus crebris jejuniis geniculationibus Pervigiliis orare oportet cum Confessione omnium retro Delictorum Those who are to be admitted by Baptisme must pray with Fasting and watching and kneeling and with Confession of all their past sinnes Now we come to the Communion also with fasting and prayer and Confession of Sins why then should not the same Gesture of kneeling be as well made use of Gaudentius Bishop of Brixia an ancient Doctour of the Church testifieth the same in his 9th Sermon of the Eating of the Paschal Lambe where speaking of Baptisme he saith Ore Dominum confitemur laudamus benedicimus obsecramus manus supplices ad Coelum tendimus pedibus ad Ecclesiam currimus Vnam Trinitatis Deitatem flexis ad terram genibus adoramus We confesse the Lord with our Mouth we Praise we Bless we beseech him we stretch forth our suppliant hands to Heaven we run to the Church and adore one Godhead in the Trinity on our bended knees Thus much we have received touching the Practise of the Primitive Church But if we come down to our times and examine what Gesture the Churches of Christ at this Day make use of at the receiving of the Eucharist we shall find it generally the same with what they use at their most solemne Prayers viz standing or kneeling 1. The Greek Church which is so largely spred through the Turkish Empire still reteineth standing at the publick Service which shee received from her Auncestours and is much scandalized at the Latines for their irreverent sitting in their Churches She useth the same Gesture of standing at the receiving of the Sacrament yet with a low bowing of the Body or gentle bending of the knees of the Communicants as their Rituals shew And with the Greeks accord other remoter Churches which are not of the Latine Communion viz the Muscovitish Abyssine and Armenian 2. In Muscovy the People stand together the whole time of Divine Service in the Body of the Church and some in the Church-porch for Pew or Seat they have none within their Churches When the Sacrament of the Lord's Supper is celebrated first they confess themselves of all their Sins to the Priest Then come they to the Church and are called up to the Communion-Table which standeth like an Altar a little removed from the upper end of the Church Here first they are asked of the Preist whether they be clean or no If they answer yea they are taken to the Table where the Preist beginneth with certaine usual Prayers the Communicants standing in the mean Time with their Armes folded one within another like Penetentiaries or Mourners When these Prayers are ended the Preist delivereth the Bread and Wine to the Communicants that stand in Order speaking the usual words Eate this c Drink this c. While this is doing the Communicants unfold their Armes 3. In the Churches of Armenia the People sit not at all but stand or kneele So witnesseth Joh Avediowites an Armenian Preist borne in Parma in Armenia the Great in his Relation of the Religion and Customes of the
sanguinis Christi sumant Sessionis verò ad mensam Domini quia praeter Ritus in omnibus per Europam Evangelicis Ecclesiis vulgò consuetos Illi inter nos primi Authores extiterunt qui omnia temerè in Ecclesiâ immutantes sine scientià Christum quasi imitantes à nobis ad Arianismum perfidi Transfugae facti sunt quare hanc propriam ipsis ut Christum ita sacra ejus irreverenter tractantibus tanquam minus honestam ac religiosam simplicioribusque admodum scandalosam Ceremoniam rejicimus That is It were best and to be wisht that the Holy Communion should be celebrated with the same Rites in all the Evangelical Churches throughout the whole Kingdome of Poland And truly the Thing were not so difficult as to the Ministers and the wiser Sort. But because the Vulgar and unlearned Sort would be offended with the change of their Ceremonies Therefore we leave and permit them their Christian liberty so that the Godly may take the Sacrament of the Body and Bloud of Christ either standing or kneeling But for sitting at the Lord's Table because these first introduced it amongst us who differently from the Rites commonly received in all the Evangelical Churches throughout Europe altering all things rashly in the Church and foolishly pretending to imitate Christ therein became perfidious Revolters from us to Arianisme therefore we reject this Ceremomony as peculiar unto them who as unreverently handle Christ as they doe his Sacraments and as being not so decent and religious but very scandalous to the Simple and Ignorant Lastly Another General Synod of Theirs held at Wlodeslau A. D. 1583 confirmes the same Quod attinet ad Ceremonias Coenae Domini Sententia jam olim in Sendomiriensi Synodo agitata Conclusio in Generali Cracoviensi atque Petricoviensi Synodo facta repetita in hoc etiam Wlodislaviensis Synodi Consessu approbata est nempe ne in usu sit Sessio ad mensam Domini in ullis hujus nostri Consensus Ecclesiis Poloniae Lituaniae c Nam haec Caeremonia licet cum caeteris libera Ecclesiis Christianis Coetibus Evangelicis non est usitata tantumque infidelibus Arianis cum Domino pari Solio sese collocantibus propria Cùm itaque Sessio potissimùm occasione malo auspicio illorum qui miserrimè ex nobis exciderunt Dominum qui nos redemit abnegârunt in consuetudinem irrepsit aliquot nostris Ecclesiis Rogamus Hortamur omnes istos Coetus fratres nostros in Domino ut Sessionem commutent in Ceremonias nobis in Ecclesiis Evangelicis per Europam consuetas sc ut administretur Coena Domini Stantibus vel genua flectentibus cum Protestatione contra Artolatriam Papistis consuetam Quem utrumque Ritum prout in quibus Ecclesiis hactenus usitatus est nobis liberum sine Scandalo Vituperatione invicem relinquimus approbamus That is As to the Ceremonies of the Lord's Supper the Decree debated long agoe in the Synod of Sendomire and the Determination made and repeated in the General Synods at Cracow and Petricow is approved also in this Session of the Synod of Wlodislau viz that sitting at the Table of the Lord be not used in any Churches of our Communion in Poland Lituania c. For this Ceremony although free as the rest is not used in the Christian Churches and Evangelical Assemblies but is proper only to the Infidel Arians who seat themselves in the same Throne with the Lord. Seeing then that sitting crept up by degrees into a Custome in some Churches of Ours cheifly by occasion and the evil Advice of Those who wretchedly fell from us and denyed the Lord who bought them we entreat and exhort all those Churches and Brethren of Ours in the Lord that they change their Sitting into such Ceremonies as are used by us in the Evangelical Churches throughout Europe viz that the Supper of the Lord be administred to such as stand or kneel with a Protestation against the Bread-worship used by the Papists both which ceremonies according as either hath been used by us in our Churches we indifferently leave free and approve to be used without Scandal or Blame 4. The Reformed Churches of France and others which follow the example of Zurich and Geneva do for the generality as far as I can learn communicate standing yet with a Bow or low Reverence at their approach unto the Table where they take the Sacrament in both kinds in an ambulatory Posture passing from their Seats to the Table and from thence after they have communicated to another part of the Church And this Gesture they use not as condemning that of kneeling but being well nigh necessitated thereto in many places by the great number of Communicants which otherwise could not be dispatched in any competent time 5. Of all the Forreign Churches which go under the name of Reformed I can find but one which useth sitting or forbiddeth kneeling viz. The Church of Holland with the most of her Confederates For in West-Friesland they receive standing as in other Calvinian Churches Thus we read in the Harmony of the four Synods of Holland Liberum est stando sedendo vel eundo Coenam celebrare non autem geniculando ob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 periculum Pag. 33. That is It is left free to celebrate the Lords Supper Standing Sitting or Walking but not kneeling by reason of the Danger of Bread-worship What force there is in this Reason especially to us at this day shall be seen anon In the Interim we may observe that they think not this Decree so necessary but it may be changed upon better consideration for thus they say in the Conclusion Articuli hi ita mutu◠consensu sunt constituti ut si utilitas Ecclesiarum aliud postulat mutari augeri minui possint debeant That is These Articles are so setled by mutual consent that if the good of the Churches require it they may and ought be changed augmented or diminished 6. Our neighbour Church of Scotland being wrought upon by some Zelots of late days practised sitting also for some few years till kneeling was enjoyned by the Synod of Perth and so continued till the beginning of these unhappy Troubles which I list not now to remember But sure the effects thereof have not been so pleasing or advantageous to these Nations as to cause any sober Christian to be an over-eager Advocate for sitting or a severe Condemner of kneeling whenas we have seen to our Grief that the introducing of sitting with too many other Novelties unsetled all and never left working till it had well-nigh buried both Church and Kingdom in the same Ruines Let me adde that whatever the Practise of these two Churches be or have been yet both their Confessions commend humility and reverence at the receiving of the Sacrament both which are certainly better exprest by kneeling then by sitting Confessio Belg. thus Art 35.
the guests who are in severall seats whereby the use of a coÌ„mon Table is overthrown and the Communion destroyed Clemens Alex. Strom. 1. witnesseth of the time werein he lived that when some had divided the Sacrament they suffred ever one of the People to take his Part. Ans 1. The Sacrament is called The Lords Supper not that it agrees in all things with our ordinary Suppers but by occasion of the first institution which was at Supper time after the eating of the Passeover Whence the Christian Church from that time till â—his day hath generally received it in the morning fasting and the Non-conformists practise the same and yet think not they violate the Order of Christ in thus crossing that Circumstance of the first Institution It is observable also that in the very same Chapter wherein the Apostle cals it The Lords Supper he calls it also The Body and Blood of the Lord taxeth them for their irreverence in partaking thereof and their disregard of so high and holy an Ordinance as if they valued it no more then their common food And I have already shewed that the Church of Christ constantly and studiously made a Distinction between that Gesture which they used at this holy Feast and that which they used at their ordinary meales But I had rather answer this Argument from the Practice of the Objectours in relation to other circumstances which attend the taking of our common food and are the usuall appurtenances of an ordinary supper as sitting covered discoursing laughing carving and reaching the Dish to one another drinking to welcoming one another with the like for which there is the same reason and the same allowable freedome if this Argument be of any force Yet those who urge a supper-Gesture neither use nor urge these circumstances It is possible this Gesture may have given occasion to some such rudeness in the more clownish ignorant sort but for ought I can find are not justifyed or approved by any sober Persons of that way For they generally sit bare when they receive the Bread and Wine receive them from the hand of the Minister returne the Cup to him againe and are silent during the whole Time of the Solemnity 2. As to the carrying about of the Bread Wine by the Minister that officiates it is a deviation from the Order of the Church of England which exhorts and chargeth all by the mouth of the Priest who officiats to come and draw neer unto the Lords Table and so comunicate together as many as can atonce and all ought to do it successively in proportionable Companies If they would have all communicate together at the same Table at the same time they talke of Impossibilities especially in numerous Congregations Our Saviour and his Apostles were a small Company and so might conveniently meet together at the same Table But Larger Congregations such as we now have and admit to the Communion are not in a capacity of meeting there all together but must come to the Table in convenient numbers one company after another what gesture soever they receive it with whether kneeling standing or sitting And yet they may be well said to partake of the same Table because they partake of the same Bread and Wine which is there placed and consecrated and thence delivered unto them Those noble Iewish Captives are said to partake of King Nebuchadnezzars Table though they came not neere it meerely be-because certaine Portions of meate and wine the same which the King ate and drank of were sent unto See 2 Sam. chap. 11. 8. Gen. 43. 16. 32. 34. them fom his Table or by his speciall Appointment Dan. 1. 3 4 5. the like had Jehoiachin from Evilmerodach 2. King 25. 27 30. and Mephibosheth from David 2 Sam. 9. 10 11. And those Idolaters who are said to be Partakers of the Table of Devils in opposition to the Partakers of the Lords Table 1 Cor. 10. 21. did not eat or drink sitting at the Altar of the Idol but onely ate part of those Sacrifices which had been offered on the Altar whether in the Temple of the Idol or at their own Houses v. 27 28. ch 8. 10 when severall companies at a great Festivall Time sit down successively at the same Noble mans Board they are all said to be partakers of one and the same Table And in Gentlemens Houses where the Cups and Glasses are not usually set on the Table but brought unto the Guests as they have occasion to drink yet all the Guests are as truly and properly said to communicate of the Wine as of the Bread and Meat which are placed on the Table whereat they sit Neither is the Lords Table made for a set formall meale but a spirituall Repast where there is as much satisfaction in a Bit as in a whole loafe as much virtue in a few Drops as in a large draught of Wine Let me adde that the place urged for this communicating at one Table viz. 1 Cor. 11. 21 33. belongs not to the Sacrament but the Feasts of Charity which accompanied it And these are long ago disused nor are thought fit to be revived by those that contend for the fitting at the communion so that no argument can be drawn from thence 3. The Communicants usually receive Portions of the same loaf whereby they signifie themselves to be the same Bread and Body as the Apostle speakes 1 Cor. 10. 16. But it is neither necessary nor fitting that to signifie their fellowship at the Communion Table and to represent their eating and drinking with Christ at his Table in his Kingdome they should carve for themselves or deliver the Parcels to one another promiscuously seeing the Apostle in the same place makes an evident distinction between this holy Communion and our common Meales 1 Cor. 10. 16. and ch 11. 22. Neither read we of any such Thing at the first Institution to which they would have our present Practice to be conformed that the Apostles took their severall Portions of Bread without any Delivery of them by Christ much lesse that they promiscuously distributed them to one another But they took them severally from the hand of their Master as will appeare by what is left recorded touching the manner and method used in the eating of the Passover at the close of which Feast the Gospell tels us that the Sacrament was instituted For Beza Annot. in Mat. 26. 20. informes us out of of Paulus Burgensis and Emanuel Tremelius both learned Jewes and Converts and out of Scaliger De Emend Temp. who was very well verst in the writings of their Rabbins that after the first Course ended the Guests arose and washed their Feet then sitting down againe at the Table the Father of the Family divided a loaf of unleavened Bread into two Parts the one halfe whereof he covered with a Napkin till the End of Supper when bringing it forth he divided it into as many Parcels as there were Guests at
knock our Breasts and say Lord be mercifull to me a sinner Luk. 18. 13 14. So shall we be justifyed with the one and be acknowledged for Children with the other 5. The Non-conformists refuse not to kneel in Prayer wherein yet they professe to speake with an humble confidence familiarity unto God as to a Father and that by the Spirit of Adoption Rom. 8. 15. Gal. 4. 6. why is not the same Gesture as suitable at the receiving of the Communion notwithstanding they there put on the persons of Children and Coheirs Or why can they not bend their knees as well as bare their Heads when they receive it They use not to fit bare when invited to the Table of their Superiours Why use they this Reverence when invited to their Elder Brother and Coheire This evidently shews they make a difference between their Carriage at a common and this holy Table Let them then but conforme their knees unto their Heads by a proportionable Reverence and the matter is at an end As for crossing the Assurance of our Coheirship sure the contrary experience of those many who receive it keeling is a sufficient Argument that the Assurance of our Privileges and interest in Christ may very well consist with this lowly posture and is so farre from being crossed that it is furthered thereby There is no Duty exempted from Humility which is so necessary to ballance all our Actions 6. But suppose that which the objection would have That the Lords Supper celebrated here in the Church Militant represents the Supper of the Lambe in the Church Triumphant Rev. 19. 9. and that we are therein to act the persons of Coheirs yet it followes not from thence that we should sit thereat as companions and Familiars of Christ seeing the triumphant Saints themselves who are admitted into that Fellowship and are Christs Guests at that Supper are represented to us by S. John in a quite contrary posture And therefore if we will do the will of God on Earth as it is done by these Saints in Heaven we must imitate them in this also by using the like Gesture For Saint John tels us that the 24. Elders who represent the chief Heads or Pastours of the Church fall down before him that sate on the Throne and worship him that liveth for ever and ever and cast their Crowns before the Throne Revel 4. 10. nor only so but before the Lamb also who appeared before the Throne as he had been slaine as he is also represented when we worship him in the Eucharist Revel 5. 6 8 14. The People joyne with their Pastours in the same humble Gesture and have the Angels for their fellow-worshippers cap. 7. 9 11. who are said to be fed by the Lamb and to be led unto living fountaines of water having lately come out of great Tribulation and washed their Robes white in the blood of the Lambe v. 14. Now in the Sacrament we are not only fed by this Lambe but feed upon him we have our spirituall thirst allayed by this fountaine of life being thereby made to drink into one Spirit 1 Cor. 12. 13. Therein also we are cleansed by the Blood of Christ the Bloud of the new Testament which is shed for many for the remission of Sins Mat. 26. 27 28. The same Gesture is ascribed unto the 24. Elders and to the 4. Beasts when God had judged the great Whore and avenged the Blood of his Saints Revel 19. 4 7 9. Is not the practise of these heavenly Inhabitants a good warrant and Patterne to the Saints on Earth to use the like prostration in the worship of God especially at the Eucharist wherein we offer up the same sacrifice of Praise for the favours bestowed on us through the merits of the Lambe slaine and the judging of our Spirituall Enemies who were conquered and condemned when he sufferd on the Crosse But if any shall reply that S. John in these visions describeth the Church-Militant under the name of the Church-Triumphant I answer that though severall Circumstances of the Text seem to demonstrate the contrary yet the Argument will not loose its force upon this supposall but rather get strength thereby For from hence it will necessarily follow that Prostration or bodily Adoration at the Supper of the Lamb viz. at the Sacrament of the Lords Supper was the Gesture used by the Christian Church in S. Johns time otherwise these visions of his had presented us with an improper and untrue Representation thereof which we cannot reasonably imagine So then the use of an Adorative Gesture at the Sacrament so ancient as the Apostles Dayes will serve to justify our kneeling if we had no other Argument Ob. 7. Kneeling at the Lords Table is contrary to the law of nature and decency and to a Table of Repast It is a private worship during the publick Besides the Elements which Christ consecrated and made choise of for the outward signes in the Lords Supper are meane and ordinary and therefore he cannot in any reason be thought to have intended any such Adoration or Reverence to be used at the partaking of them Lastly the Eucharist is a Feast of Joy and Thanksgiving and therefore a Gesture of Humiliation such as kneeling is is improper Ans This is a complication of petty cavils which scarce deserve an answer but that I am unwilling to passe by any Objection which I have met with least it should prove a scandall to some weaker Christian in case it lie unremoved I answer then 1. It hath been I hope sufficiently proved that kneeling is most sutable to the Duty performed at the Lords Table and therefore agreeable to the Law of God who enjoynes that Duty They are but ill judges of Decency who so far forget Themselves and their Duty as to approach unto Gods Table where he is so eminently present and proffers such high undeserved Favours to his unworthy Servants with the same Boldnesse as to their own or that of their Equals The Church of Christ in all Ages hath thought it undecent to receive the Sacrament with any other Gesture than that which they used at their publick Prayers at which sitting was never used Now Christian modesty and humility should prevaile with us so far as not to censure and condemne so generall a Practise but submit our judgement to that of the Church But the great Stumbling-block of the Non-conformists in this Particular is this that they look upon the Eucharist as a common Feast amongst Equals not as a Dole to poore Beggars upon Christ as their Brother not as their Lord upon themselves as Guests not as Suppliants and forget the Altar of Worship whilst they are too intent upon the Table of Repast 2. Why may not a private worship be used during the Publick some kneeling whilst others stand or sit If the contrary hold good no man may kneel when he first comes into the Church whilst others perhaps are sitting at the Hearing of the Lessons
No Preacher may kneel when he enters the Pulpit whilst the People in the meane time are busied in singing of the Psalme Yea Hannah shall be condemned for praying at the Tabernacle the Place of publick worship when she privately importuned God to look on her Affliction and give her a Son It appeares by King Solomons Prayer at the Dedication of the Temple that the Israelites put up their private occasionall petitions in the house of Prayer 1 King 8. 38 39. 41 43. S. Pauls practise shews the same Act. 22. 17. When the Priest offered up the Sacrifices which were of severall sorts the severall Parties which brought them offered up withall their particular Devotions whether Confession Prayer or Praise according to the nature of the Sacrifice and the condition of the Supplicant When Zacharias offered Incense in the Temple the People were praying without and for ought the Text tels us every one singly by himself during the time of the publick Service which was performed in the name and behalfe of the whole This also condemnes the practise of all those who stand at the receiving of the Communion as many of the Non-conformists did and many whole Churches now do whom they will be loth to condemne whilst the maine of the Congregation who yet keep their Seats or are newly returned to them are imployed in meditation reading or singing of Psalmes The like is done in greater Congregations where they sit one Company after another So that what ever Gesture is used there must be place left for private Devotions 3. As for the meaness of the Elements which is pretended in prejudice of kneeling at the Receipt of them it is an Argument which savours of too much folly and profanenesse For if we consider the Elements in themselves they are the Best the most necessary and the most excellent of Foods Bread the staffe of life and strengthner of mans Heart Wine the chief Refresher and Reviver of the Spirits But if we look on them in their use and Designation as they are to be looked on in the Sacrament they are called by our Saviour himselfe who best knew what they were his own Body and Blood that is sacred and efficacious Instruments of conveying his Body and Blood unto us with all the vertues merits of his Death Passion And whoever call or esteem such as these mean and vile are most unworthy Blasphemers who as little deserve to receive benefit from Christ as they regard his Ordinances 4. Joy Thanksgiving very well sute with Humility and a lowly Gesture What prudent or sober Person can judge it unfit to abase himselfe when he receives an high favour from a person of honour or to bend his knees when he is dignifyed by his Prince If we consider as we ought either Gods Majesty or our own meanness the more we are honoured by him the more we shall humble our selves confessing with Jacob that we are lesse than the least of Gods Mercies with Abraham that we are Dust and Ashes and with the Centurion in the Gospell that we are not worthy to receive Christ under our Roof No sooner had the Psalmist told us that God had set his Sonne Christ upon his holy Hill of Sion but he presently admonisheth all of their Duty viz. To serve the Lord with Feare and rejoyce with Trembling Psalm 2. 11. And least any should presume to plead a Priviledge of Exemption he calls upon the Greatest to performe this Service Be wise now therefore O ye Kings be instructed ye Judges of the Earth v. 10. If those of the highest Rank must allay their Joy with feare and Trembling methinks none of us should think our selves so over-wise great or holy as to neglect this instruction of the royall Psalmist but to expresse our Humility at so solemne a Service as that of the Eucharist and abate somewhat of the swelling conceit of Coheirs by remembring that we are Children of this everlasting Father as the Prophet Esay stiles our Saviour Isa 9. 6. and 8. 18. with Heb. 2. 13. and Subjects of this universall Monarch whom God hath entâ—roned upon his holy Hill and put all Creatures under his Foot that so they might honour and obey him and be absolutely subject to his Disposall FINIS ASHWELL'S PRIMITIVE GESTVRE At The COMMUNION