GESTVS EVCHARISTICVS OR A Discourse concerning the GESTVRE At the receiving of the Holy EUCHARIST OR SACRAMENT Of The Lords Supper By GEORGE ASHWELL B. D. Rector of Hanwell 1 Cor. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Aug. in Psal 98. Nemo Panem istum manducat nisi priùs adoraverit OXFORD Printed by W. H. for Joseph Godwin and Richard Davis Anno Dom. 1663. To the RIGHT WORSHIPFVLL His Worthily Honoured Patron S R ANTHONY COPE Of HANWELL BARONET Worthy Sir THE unhappy Contentions which have now broken the Church into so many Factions began first about Ceremonies A slight quarrel in outward Appearance But the Apostle hath told us that a little fire kindleth a great quantity of Fuell Jam. 3. 5. And this Age hath found it too true The same spirit of Disobedience which began at these dry leaves or Chips of Discipline as they seemed unto most at the first invading by Degrees the solide Timber and setting the whole wood in a flame Great Differences have arose about these small matters And we have at length almost lost the Substance of Religion through our eager and unseasonable contending about the Circumstantialls The Non-Conformists indeed with much confidence and Clamour lay the Blame of these Divisions upon the Rigour of their Superiours in requiring an exact obedience to the Ceremonies and pressing too hard upon tender Consciences I could heartily wish that some of Them who pretend so much to this Tenderness and are so sensible of the least Burden bound by the Hand of Authority had Consciences of a more even Temper and a more constant Size But it is strange to me to see them contract and dilate their Consciences at pleasure according to the Difference of Objects like the Pharisees of old who strained at Gnats and swallowed Camels at the same time scrupling at small Duties and swallowing down great Sins and making disobedience to Mans lawes one of the best Characters of Gods Servants as if the fifth Commandement were abrogated among the Jewish Ceremonies and Christian liberty consisted in opposing Those whom Christ hath set over us Would to God they would at length lay aside their Prejudices and Passions and shew themselves as zealous for the Peace of the Church as they have been for maintaining of Parties Which I hope they will do when they consider seriously with themselves First that the smaller the Ceremony is which they contend about in opposition to lawfull Authority the Disobedience is the greater because in a matter of so easy Performance and consequently the Schisme is more Groundlesse and the offender more Guilty Secondly that these unhappy Contentions among the Guides of Religion whether True or pretended ones have already produced most sad effects among the People whilst some have been misled into the grossest errours and others have thought themselves the onely Christians by confederating in a Schisme some distracted amongst the multiplicity of opinions and walking uncertainly after contrary calls others amazed and at a stand and too many willing to perswade themselves that Religion it selfe is scarce worth the seeking or contending for Thirdly that the experience of these late years hath sufficiently taught us there 's no hope of unity in the Church without Vniformity in the Service of God and the Rituals of our Religion Severall Churches indeed who are Independent of each other as the States are wherein they are seated being ruled by different Lawes and Governours have and may vary in Ceremonialls without breach of Peace But to suffer every private Person to follow his own fancy in matters of Religion or the Dictates of some idolized Teacher whom he hath chosen for his spirituall Guide in opposition to the Government of the Church and State wherein he lives is the ready way to bring in an Infinity of Schismes and confound all A small Gap or two in a Hedge seems inconsiderable at fâ—rst and the thin tender Rind of an Apple seems as inconsiderable a Fence to the Fruit which it incloseth yet frequent experience instructeth us that the neglect of the one hath made way both for the Cattle within to stray forth and loose Themselves and perish in their wandrings and for stranger Cattle to breake in and devoure the Field And the paring away of some small Portion of the other hath caused the whole Fruit first to discolour and then to putrify Such an Hedge such a Rinde is the Order and Discipline of the Church which consists in Ceremonies and externall observances the least breach wherein though not considerable at the first making yet waxeth larger by insensible Degrees and at length eats out the very Substance of Religion as the late Times have evidenced to our Smart and Shame Now to close up these Differences in the matter of Ceremonies which first occasioned them I humbly conceive it the most faire and rationall way seeing that holy Scripture saith little or nothing of Them in particular to make an impartiall search into the Records of Antiquity and the Judgement of those neighbouring Churches of ours in the West which generally passe amongst us under the Title of Protestant or Reformed For none of the contending parties who pretend to any Christian Modesty or Ingenuity will I presume disavow either of These to both which they make an open claime Seeing They pretend all to follow primitive patterns and the example of those Neighbour Churches which have purged themselves from the Superstitions and Corruptions of the Church of Rome Yea they frequently make the pretended Conformity to These a specious plea fortheir own Non-Conformity to the Lawes and Orders of their Mother Church Now it is the Designe of this small Treatise to demonstrate the Consonancy of the Church of Englands Judgement and Practice unto Both these in the Gesture of kneeling at the Holy Eucharist A Gesture which hath been much scrupled at by some and absolutely cryed down by others as Superstitious if not Idolatrous as quite contrary to the nature of the Sacramentall Supper which it attends and to the Practice of our Saviour and his Apostles at the first institution Vpon what Grounds these Clamours have been raised whether true or mistaken let the indifferent Reader Judge upon the Survey of these Papers wherein I have taken some Paines to track the footsteps of the Churches Practice in all Ages and Places as farre as the light of History and my slender Reading could discover Withall I have endeavoured to cleare the Mistakes of Those who have so eagerly set themselves against kneeling whilst they pleaded for sitting at the receiving of this Sacrament And I have made choice of This among some other Ceremonies that are questioned because it is of a more generall Concernment The Surplice and Crosse in Baptisme with some otbers that are stumbled at concerne the Clergy alone who are injoyned to use them in their Ministry But as for kneeling at the Sacrament it concernes all alike the People as well as the Priest who are Both commanded to
use it and in case of Non-Conformity debar themselves of the many and great Advantages of so Blessed a Sacrament and so exclude themselves from the Communion of the Church in the highest Mystery of our Religion Now if this small Discourse prove so happy through Gods Blessing to scatter the Prejudices of some and confirme the waverings of others and so become a meanes of contributing ought towards the Peace of the Church I have my much wisht for end and shall have just cause of joyning my Thanks and Prayses with Theirs who receive any Benefit thereby unto the great God of Truth and Peace As to the choice of the Person to whose Protection I have made bold to recommend so inconsiderable a Treatise the very Title in the Front of this Epistle will I hope either defend or excuse me to the World though the Discourse it selfe be unworthy of his Acceptance For the very name of Patron is a sufficient Evidence of my Obligations and may justly claime whatsoever I can do in this kind as a Testimoniall of my Gratitude which I must shew as I can when I cannot as I would And your Noblenesse I well know looketh not so much at the Greatness of the Gift as the good will of the Giver Who if God please to grant him life and leisure answerable to his Desires will be ready to second this with some farther proofs of his observance But this is not all Your known zeale for maintaining the good Orders of the Church with your exemplary Reverence at the publick Service and particularly at this holy Sacrament besides that Influence which your Suffrage and Authority had in reviving the Auncient Law for the Gesture of kneeling thereat might justly challenge this Dedication at my hands though I had no other Reason or Relation I have nothing more to adde but what I am bound vpon all good occasions to remember my hearty prayers for a Blessing upon Your Selfe your Noble Lady and all the Branches of your Ancient Family And more especially at this Present that God would so prosper your Counsels and endeavours for the Publick Peace as we may once more Worship God in the beauty of Holiness glorifying Him with one Minde and one Mouth and serving Him with that Edification that Order and Decency which he hath commended unto us by the great Apostle of the Gentiles that so you may prove an eminent Instrument of Glorifying God in this world and as eminent an Object of his Glorification in the world to come Which is the Cordiall and Constant Prayer of Worthy Sir Your much obliged and Faithfull Servant to Command GEORGE ASHWELL The chiefe Heads or Points Handled in this Treatise WHat Gesture our Saviour and the Apostles used at the eating of the Passeover pag. 1. How probable that they used the same at the Celebration of the Eucharist 4 The Scripture herein silent 6 The Example of the Primitive Church the best rule to guide our practise in this case 7 Lying on Couches in the Church forbidden by ancient Councils ib. Sitting not used at all in Divine Service except at the reading of the Lessons and the hearing of the Sermon 8. Standing the received gesture for many ages 11 Yet not generally used 12 But on the Lords Days and some others especially between Easter and Whitsontide 13. Testimonies out of Antiquity against kneeling at the communion examined 19. Standing used by the Minister at some parts of that service 22 That the people kneeled at Divine service at other times then those before mentioned 23. That the Communicants alwaies used a Gesture of Adoration at the Receiving of the Sacrament 34 What Gesture the Churches of Christ at this day use in receiving it 57. Testimonies of some of the most eminent Divines of the Reformed Churches 72 Observations from Historicall passages and reasons justifying the practice of the Church of England in this particular 80 Objections answered 116. Pag. 5. l. 1. r. that Feast ib. l. ult dele after p. 8. l. 26. r. the Gesture p. 19. l. 19. depended p. 36. l. 8 9. depositum fideliter reddit p. 43. l. 10. Gardinerum p. 46. l. 5. wherewith p. 47. l. 19. whence p. 61. l. 23. Basil p. 62. l. 26. Conference of all the three parties joyntly agreed concluded upon this and severall other c. p. 87. l. 17. dele and. p. 109. l. 2. r. might p. 142. l. 5. not only such as were without GESTVS EVCHARISTICVS A DISCOURSE Concerning the Gesture at the receiving of the Holy Eucharist or Sacrament of the Lords Supper WHat Gesture our Blessed Saviour and his Apostles used at the Institution and first Celebration of the Holy Eucharist is not expresly mentioned in the Gospel That which they used at the eating of the Passover is set down and exprest by two words which are promiscuously used by the Evangelists to signifie the same Gesture viz. somtimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somtimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 26. 20. Mark 14. 18. Jo. 13. 23. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22. 14. Jo. 13. 1â— Both which words our last English Translation commonly rendreth Sitting down at the Table answerably to the Gesture now in use amongst us but the words properly signifie Discumbere vel Jacere to lie down in a leaning posture on certain low Couches such as were then in use hence called Lectuli caenatorii vel discubitorii the principal Guest at the head of the Couch the Second a little lower and behind him laying his Head in the Bosome of the first and so successively as many as the Couch would conveniently hold That this was the posture of our Saviour and his Apostles at the eating of the Passover will appear not only by the proper signification of the words and the known Custom of the Jews in that age but also by a Passage recorded by St. John touching our Saviour and himself John 13. 23. There was one of his Disciples whom Jesus loved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who leaned on the Bosom of Jesus Compared with John 21. 20. Where we read that Peter turning about saw the Disciple whom Jesus loved following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who also leaned on his Breast at Supper yea the Jews had been so long accuâ—â—omed to this Gesture before our Saviours time that when some Thousands of them were to be miraculously fed by him with a few loaves and fishes though they were then in the open fields yet they readily applied themselves to the same Posture when upon our Saviours command they were distributed into several Companies conâ—isting of equal numbers to partake of that food wherewith he purposed to satisfie them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He commanded his Disciples ut accumbere facerent to make them all lye or leane down upon the Grass Then it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lay or leaned down in ranks by Hundreds and by Fifties Mark 6. 39 40. Now this
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