praegustetur c. Before we sit or lie downe we pray unto God c. and a little after Aequè oratio convivium dirimet Prayer likewise ends the Feast But he tells us not that this was done in the Church much less that they used the same Gesture at the Communion which preceded it Yea he elswhere saith that it was different from it when he mentioneth Stationem ad aram Dei in quâ Dominus adoratur sacrificiorum orationes fiunt Standing at the Altar of God where the Lord is adored and such Prayers are made as belong to the Sacrifices Now standing we know was never used or accounted for a Supper-posture And if sitting had been necessary how durst the Primitive Church change it into standing the example whereof is so invidiously urged against the present custom of the Church of England 4. The Church of Christ always looked upon the Communion-Service whereof the Receiving is a part as a principal part of Divine Worship wherein her Children renewed their Covenant with God and offered up themselves an holy living Sacrifice which is our reasonable Service We profess to yeeld the unbloody Service in the Church of God and to partake of the Mystical Blessings and by that means to be sanctified as being made to communicate of the Holy Flesh and Precious Bloud of Christ the Saviour of all Cyr. Ep. ad Nestorium Act Conc Ephes Tom 1. c. 14. Nos servitutem quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Graecè sive in quibusdam Sacramentis sive in nobis ipsis debemus Aug de Civ Dei lib. 10. c. 4. That is we owe Service to God which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly in the Sacraments partly in our own Persons And Calvin Inst l. 4. c. 14. § 1. defines a Sacrament Testimonium Divinae in nos gratiae externo signo confimatum cum mutuâ nostrae erga ipsum Pietatis testificatione That is A Testimony of God's favour to us confirmed by an outward signe with a mutual witnessing of our Duty towards him Indeed this offering up of our Selves which is most solemnly done in the Sacrament is the true and daily Sacrifice of the Christian Church the Mystical Body of Christ thus offering up her Selfe by Christ her high-Priest and Head unto God the Father as Christ once offered up himselfe to the same Father for his Body the Church Now in such a publique and solemne worship as this the Adoration of the Body must needs goe along with the Devotion of the Soule else it will be lame and imperfect Wee shall shew our selves ashamed of God and deny to profess him before men God giveth grace to the humble but resisteth the Proud and will not vouchsafe to accept ought of ours unless we first offer up our Soules and Bodies entirely to him The Primitive Christians therefore constantly used the same lowly and reverential Gesture at the receiving of the Sacrament which they did at the Prayers that accompanied it whether Standing as on the Lord's Day and all Dayes of publique Assemblies between Easter and Whitsontide or kneeling as on other Dayes And when the Western Churches thought good to turn standing into kneeling at all publick Prayers on what Day soever they used the same lowly Gesture at the receiving of the Sacrament and the Chancel or Place where the Communion was celebrated was called by way of Eminency The Place of Prayer Certainly then a Prayer-Gesture is most proper for this part of Divine Service All those therefore who think kneeling a fit posture for Prayer and practice it at other parts of the Publick Service cannot with any reason refuse to use it at the receiving of the Sacrament unless they will contradict the Judgment and condemn the practice of the Christian Church in all Ages 5. When the Church anciently used standing in Divine Service on the Lords Days as the most proper Gesture whereby to testifie their Belief in the Resurrection of Christ yet when the Communicants approached unto the holy Table to receive the Sacrament they used constantly to express their Thankfulness and Reverence in a Gesture of Adoration by bowing their Faces and Bodies to the Ground wherein as they shewed their great Humility so they shewed withall their high esteem of the Heavenly Gift which there and then God vouchsafed to bestow o◠so unworthy Receivers which serves for a good Pattern to us at this Day that we express the same Reverence by a like Gesture of Adoration And seeing that now the Western Churches and ours in particular usually expresseth the act of Adoration by kneeling what fitter Gesture then that for this holy and solemn Service 6. The far greater part of the Protestant Churches at this day receive the Sacrament kneeling and those who receive it standing when they receive make a reverential Bow at their approach to the Holy Table As for Sitting the Gesture which is so much contended for and affected by our Non-Conformists it was never heard of in the Christian Church till of late years and then used but by one Forreign Church that of Holland which goeth under the name of Reformed Whose practice herein sure no wise and sober Christian will esteem so considerable as to judge it should give law to all the rest Were it not far more equitable of the two that this should rather conform to the major part as those few Churches in the Primitive Age which kept Easter on the Fourteenth Day of the First month on whatsoever day of the Week it fell though they had Apostolical Tradition for it yet for Peace and Orders sake readily conformed to the greater number which kept it always on the Lords Day as it was generally agreed on in the first general Council held at Nice 7. Those few Churches and Divines which commend sitting as the fittest Gesture or dislike kneeling at the Communion neither think that necessary nor this unlawful They commend sitting as that which they suppose most consonant to the Primitive Practice and to the nature of a Supper the groundlesness of which conceit hath been in part demonstrated and shall be farther And they mislike kneeling meerly for the danger or scandal thereof as that which they think countenanceth the Romish Adoration of the Hoast and confirms the Papists in their Idolatry and Superstition Now if this Reason might pass for tolerable and be allowed at first whilst such Adorations were in daily view to provoke the Reformers or at least fresh in memory and the People newly weaned from such Superstitions so as to make some few Churches and Doctors to lean unto the other extreame yet it cannot be rightly judged to have the same force at this day when the People generally especially those who condemn kneeling are so far from Popery that they are running apace into Prophaneness and Irreverence and contempt of Divine Service How many be there amongst us who have neglected the very substance of the Duty in not receiving the Sacrament for many
in Ecclesiâ sedendi licentiam non habet that is the People is not licensed to sit in the Church partly because in most if not all the Eastern Churches at this day the People have no seats at all allowed them in the Church as I shall shew anon However this is clear enough that after the first Service was ended the Catechumens and some others dismist and the office of the Communion begun the People never sate no not so much as in the Intervals of that Service For first the same Justin Martyr in the place alledged makes not the least mention of any return to Sitting after they once arose upon the ending of the Sermon Secondly St. Austin implies that after the Beginning of the Communion Service they constantly used a Gesture of Adoration which sure no sober man can think to be sitting until the whole was ended worshipping God without any Interruption in Prayers Supplications Intercessions and Thanksgivings partaking of the Holy Supper offering and devoting themselves to God So he Epist 59. ad qu. 5. And long before him His Country-man Tertullian speaks more home and particularly to this purpose De Orat. c. 12. Where he reprehends the irregular carriage of some in his Church who sate after part of those Prayers were ended Vel propterea in nobis reprehendi meretur quod apud Idola celebratur Eo apponitur irreverentiae crimen etiam ipsis nationibus siquid saperent intelligendum Siquidem irreverens est assidere sub conspectu contraque conspectum ejus quem cum maximè reverearis ac venereris Quanto magis sub conspectu Dei vivi Angelo adhuc Orationis astante factum istud irreligiosissimum est nisi exprobramus Deo quod nos Oratio fatigaverit That is The Gesture of sitting after Prayers therefore deserves to be reproved because it is used in the Idol-Temples Add hereunto the Sin of Irreverence which the very Heathen if they were wise would take notice of for it is irreverent to sit in his presence whom Thou dost highly honour and regard How much more irreligious is this Gesture in the sight of the Living God the Angel of Prayer yet standing by unless we think fit to upbraid God that our Prayers have tired us Where in his mentioning the Angel of Prayer to stand by he seems to allude to that Passage in St. Luke chap. 1. 11. where we read that the Angel Gabriel appeared to Zachary the Priest as he was officiating in the Temple standing on the Right side of the Altar of Incense or else to that Vision of Saint John Rev. 8. 3 4. Wherein he is said to have seen an Angel standing at the Altar having a golden Censer to whom there was much Incense given that he should offer it with the Prayers of all Saints Thirdly as to the Gesture of Standing there is more to be said for it for there be clear Testimonies of Antiquity that this was the received Gesture at Divine Service for many Ages especially on the Lords Day and some other Solemn Feasts then celebrated But whereas some great Champions of the Non-Conformists have confidently affirmed that there was no Kneeling at all but Standing only used in the Church from the year 150 to the year 1220. when the Decree of P. Honorius first came forth as it makes little for them could it be proved so will they be found also not a little mistaken in the Thing it self which they so confidently assert First if it could be made appear it makes against all those who sit at the Communion or at any other part of the Publick Service But secondly upon better Examination we shall find this Gesture of Standing not so generally used as they would bear us in hand whether we regard the parts of Divine Service or the times and places in which it was performed St. Austin I am sure who is one of their prime Witnesses durst not be so confident but modestly tells us ut autem stantes in illis diebus omnibus Dominicis oremus utrum ubique servetur ignoro That is Whether this Custom of Standing between Easter and Whitsontide and on every Lords Day be every where observed I cannot tell Epist 119. c. 17. I shall endeavour therefore to lay down the Truth in this particular as near as I can out of the best Authors I have met with and then I shall shew how this ancient Custom of Standing at Divine Service doth by no means prejudice the practice of our Church at this day which is to kneel at the receiving of the Communion My Propositions shall be four PROP. I. The Primitive Church used Standing at Divine Service on the Lords Day and some others especially between Easter and Whitsontide which practice was afterwards confirmed and commanded by the first General Council held at Nice the Twentieth Canon whereof runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Because there be some who kneel on the Lords Day and in the days between Easter and Whitsontide that all things may be alike observed in every Diocess it seemed good to the Holy Synod that all should make their Prayers unto God standing Now this Canon of the Nicene Fathers enjoyned this Gesture universally for Uniformity sake or revived it where it had been before laid down but that it was long before observed will appear by the Testimony of Tertullian De Cor. Mil. cap. 3. Die Dominico jejunium nefas ducimus vel de geniculis adorare Eadem immunitate à die Paschae in Pentecosten usque gaudemus that is We count it unlawful to fast on the Lords Day or to worship kneeling we enjoy the same freedom from Easter till Whitsontide Notwithstanding that Advocate of Non-conformists is much mistaken who understandeth Statio in Tertullian of Publick Prayer and supposeth that the Lords Days were call'd Dies Stationum from the Posture of Standing then used in Divine Service Whereas it is clear by several Passages in his Writings that by Dies Stationum he means Set and Solemn Days of Fasting wherein Divine Seruice was drawn out to an extraordinary length The Similitude being taken from the Stationes Militares The standing of Soldiers on the Watch or Guard when the Enemy was at hand and ready to assault them The reason was because when they kept those Stations or Watches they fasted all the while Si Statio de Militari exemplo nomen accipit nam militia Dei sumus utique nulla laetitia sive tristitia obveniens castris stationes militum rescindit Nam laetitia libentius tristitia solicitius administrabit disciplinam Tert. de Orat. cap. 14. that is If our Christian Stations or Fasts take their name from the Army-Pattern for we are Gods Militia sure neither joyful nor sad Accidents which befall the Camp take the Soldiers off from their constant Watches for Military Discipline is observed more chearfully by the joyful more carefully by the sad A little before he hath these words concerning the same Subject
Similiter de Stationum diebus non putant plerique Sacrificiorum orationibus interveniendum quòd Statio solvenda sit accepto corpore Domini Ergo devotum Deo obsequium Eucharistia resolvit an magis Deo obligat Nonne solennior erit Statio tua si ad aram Dei steteris accepto corpore Domini reservato utrumque salvum est participatio Sacrificii executio officii that is Likewise touching our publick fasting Days or Stations many think it not then fitting to communicate in the Service of the Holy Eucharist because their Fast must end when they have taken the Lords Body But doth the Eucharist dissolve the Duty and Devotion or the stronglier obliege us to perform it unto God Will not thy Fast or Station be the more Solemn if thou stand also at Gods Altar If thou take the Lords Body and reserve it both Duties are preserved inviolate as well the partaking of the Sacrifice as the performing of the Service Also De Cor. Mil. cap. 11. Jam Stationes aut alii magis faciet quam Christo aut die Dominico quando nec Christo that is Will the Christian-Souldier keep his Fasts and Watches to any other rather then to Christ Or on the Lords Day when none are kept unto Christ For he had told us at the Third Chapter before Die Dominico jejunium nefas ducimus On the Lords Day we judge it unlawful to fast Besides in his Tract de Jejunio he mentions Quartae sextaequé feriae Stationes that is the Fasts or Stations of Wednesday and Friday which are generally known to have been of old observed for Fasting Days throughout the Christian Churches But however he be mistaken in this Particular by a mis-interpreting of Dies Stationum in Tertullian for the Lords Days yet the Thing it self That Christians stood at Prayers on those days is witnessed by the concurrent Testimonies of Saint Cyprian Jerome Chrysostome and Augustine for the Elder Times by Venerable Bede and his Schollar Alcuinus for the Middle Age yea as low as Anselme and Hugo de S. Vict. which last flourished near the middle of the Twelfth Century The same is witnest also by three of the Councils viz. by the Sixth Council of Carthage held there by 217 Bishops An. Dom. 419. Can. 20. By the great Council of Eastern-Bishops assembled in Trullo a large room of the Emperors Palace so called at Constantinople Can. 90. It was held in the year 680. And lastly by a Council of Western Bishops assembled at Turone by the command of Charles the Great An. Dom. 813. Can. 37. I think it not material to set down all their words It will be sufficient to transcribe the words of this last Council and the last Doctor named whereby it will appear that this custom continued very long even in these Western parts The Thirty seventh Canon of the Council of Turone begins thus Sciendum est quòd exceptis diebus Dominicis illis Festivitatibus quibus universalis Ecclesia ob recordationem Dominicae Resurrectionis solet stando orare c. that is You are to know that excepting the Lords Days and those Festivals on which the Universal Church in memory of our Lords Resurrection is wont to pray standing c. And Hugo de S. Vict. observes that the People stood at Prayer untill the Collect Domine Deus Pater qui nos ad principium c. that is O Lord our Heavenly Father which hast safely brought us to the Beginning of this Day c. Which is the last Collect at Morning Prayer in our English Liturgy at the first Service Between which and the Second or Communion-Service the People went forth of the Church as he there tells us His finitis omnes exeunt that is These Prayers being ended all depart Now of these Prayers at the first Service he further saith Et haec omnia in Dominicis caeteris festivis diebus stando dicuntur propter memoriam Dominicae Resurrectionis cum quo omnes Sancti spe consurrexerunt that is All these Prayers are said standing upon the Lords Days and some other Festivals in memory of our Lords Resurrection with whom all the Saints are risen in hope When and upon what Reasons this Gesture came afterwards to be left off in these Western Parts I cannot as yet learn Whether it were changed into kneeling as the more humble and reverend Gesture or that kneeling was taken up in opposition to the Greek Church wherewith this of the West was then at variance which used standing in Divine Service and yet useth it or because the Ground and Motive thereof ceasing in time viz. The testifying of our Saviours Resurrection to the Infidels and becoming every day less pressing as the World came more and more in to the Faith of Christ the Gesture of standing which dependeth thereon vanished by Degrees and was alter'd into that of kneeling I cannot determine but shall leave it unto those who have read more and can judge better I shall add only three Testimonies which the Adversaries to kneeling at the Communion urge in favour of their Non-Conformity and then examine briefly what strength there lies in each of them The first is taken out of Justine Martyr in the place forecited at the latter end of his second Apology where describing the manner and method of Divine Service at the publick Assemblies he tells us that after the Sermon was ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The people rose up altogether and sent up their Prayers unto God which when they were finisht Bread and Wine with water were brought or offer'd Then the Bishop in like manner sendeth up Prayers and Thanksgivings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his utmost devotion the People joyfully attesting their consent by saying Amen Then distribution is made to every one of the Elements so consecrated or blest c. In which words say they there is not the least mention of any alteration of the peoples Gesture to kneeling after they once rose up upon the ending of the Sermon To which I answer First This is but a Negative Argument and proves nothing No change of Gesture is here mention'd therefore none there was Secondly as there is no mention of changing their Gesture into kneeling so much less of any change thereof into sitting which is now so eagerly contended for for we use to rise from our seats that we may kneel to Prayers but never to sit at them Thirdly I shall prove anon by sufficient Witnesses that the People fell down or kneeled at some part of the Communion-Service and used a Gesture of Adoration in the Act of Receiving The second Testimony is that of Dionysius Alex. in Euseb Eccles Hist lib. 7. cap. 9. Where writing to Xistus Bishop of Rome concerning one who desired Rebaptization because he had been formerly baptized by the Hereticks in a wrong Form with a Baptisme as he said full of Impiety and Blasphemy He tells Xistus that he durst
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
Table-Gesture the Jews had learned of the Greeks and Romans who for many years had lorded it over them and taught them this among other Customs To say nothing of the Persians under whose Dominion they had lived for many years before upon their Return from the Babylonish Captivity for they also used the same Posture at their Feasts and Banquets as we read Esth 1. 5 6. Where in the description of the Royal Feast which King Ahasuerosh made the Citizens of Shushan in the Court of the Palace-Garden among other particulars whereby the magnificence of the Feast is set forth we find mentioned Beds of Gold and Silver And at the Banquet wherewith Queen Esther enterteined the King and his great Favorite Haman we find him supplicating for his life to the Queen lying prostrate on his face upon the Banquetting Bed whereon she reposed Esther 7. 7 8. But if any desire to see more touching the use of this Table-Gesture among the Jewes they may please to consult the following passages in the History of the Gospel For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Mat 9 10. and 22. 10. and 26. 7. Luke 7. 37. and 22. 27. and Jo. 6. 11. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Mat. 15. 35. Luke 11. 37. and Chap. 14. 10. and 17. 7. Joh. 6. 10. and 21. 20. It is probable indeed that our Saviour and his Apostles used the same Gesture at the Celebration of the Eucharist which they had used at the eating of the Passover First because we read that this Sacrament was instituted at the Close of the Feast before the food was quite taken away from the Table viz. at the end of the last Course So St. Matthew tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were eating Jesus took Bread and blessed it c. St Mark saith the same Chap. 14. 22. with whom we may compare St. Luke Chap. 22. 15 19. Secondly because the Evangelist St. John tels us of himself that he leaned on the Bosome of Jesus a little before Judas went out John 13. 23. with chap. 21. 20 24. Now that Judas before he went out to betray his Master received the Sacrament with the rest of the Apostles is not only the Judgment of the Church of England exprest in the Exhortation before the Communion but the general opinion also of the ancient Fathers Both grounding their Judgment as I suppose on those words of St. Luke Ch. 22. 19 20 21. Where the Evangelist tells us that after our Blessed Saviour had delivered the Sacrament in both kinds to his Apostles he added these words Behold the hand of him that betrayeth me is with me on the Table Probable I say not certain because St. Luke and St. Paul both tell us that this Sacrament was instituted after Supper The Evangelist informing us that our Saviour took the Sacramental Cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Supper which circumstance the Apostle also thought fit to remember us of where he particularly relates the order and manner of the Institution viz. 1 Cor. 11. 25. And St. John tells us that Supper being ended our Saviour arose from the Table and washed his Disciples feet and afterwards set himself down again So that for ought is exprest to the contrary he might possibly vary his Posture and his Disciples with him when he celebrated that Gospel-mystery which he then instituted in the room of the Jewish Passover especially when the Text saith that he began the Celebration thereof with a new Benediction which clearly appears by comparing Mat. 26. 26 27 28. with Luke 22. 17. 20. Thus the Scripture leaveth us somwhat in the dark as touching the Gesture which our Saviour and his Apostles used at the first Institution which doubtless it would never have done if the Gesture then used had been oblieging to posterity whereas we find not there mentioned so much as a certain pattern to imitate much less any Precept to bind us unto Obedience Now in such a case as this I know no better rule to guide our Practice by then the examples of the Primitive Church which in all reason should best know what the Apostles both did and taught and therefore is to be looked upon as the best keeper and witness of what they left us as the most faithful Depositary of their Principles and the most authentick Directress of our Practice Now if we please to consult the most ancient Records of those early Times this we shall find First The Council of Laodicea which was somwhat ancienter then that of Nice and whose Canons were afterwards received into the Code of the Church-Universal absolutely forbiddeth the posture of lying on Couches in the Church at the Celebration of the Lords Supper or the feasts of Charity which accompanied it The words of the Twenty eighth Canon of that Council are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Feasts of Charity are not to be kept in the Lords house or in the Church neither may ye eat or make Couches in the House of God The same Gesture was 〈◊〉 afterwards forbidden to be used in the very same words by a great Council of Greek Bishops assembled in Trullo and that under the pain of Excommunication viz. Can. 74. Both Councils as I suppose either conceiving this Gesture not reverent enough for so venerable a Mystery or at least much subject to abuse which I the rather think because I find some such like abuse crept into the Church of Corinth in those early days which the Apostle also sharply taxeth 1 Cor. 11. 22. 29. Have ye not houses to eat and to drink in Or despise ye the Church of God he that eateth and drinketh unworthily eateth and drinketh Damnation to himself not discerning the Lords Body Where he blames them for using the same freedom and bold carriage at the Lords Table and the Feasts of Charity which waited on it as at their own ordinary meals thereby making no difference between their Corporal and their Spiritual Repast for which cause these Agapae or Feasts of Charity were afterwards left off when the Abuse began to spread so far as universally to prevail Secondly for Sitting this Gesture which our Non-Conformists so much contend for as the most proper for the Holy Communion it was so far from being appropriated thereto of old that upon the best search I could make I have not found it used at all in Divine Service except at the reading of the Lessons and the hearing of the Sermon For Justine Martyr implies that during this part of the Service the People sate when he thus informs us concerning the Christian Assemblies of his time such at least wherewith he was acquainted After the reading of the Lessons and the Exhortatory Sermon of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is we rise up altogether and send up our Prayers Apol. 2. But whether or no this was permitted to the People in all places I much question partly because Optatus tells us Populus
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
Armenian Christians 4. The Abyssine Christians demeane themselves most reverently in their Churches No man may laugh walke or talke therein They suffer not Dogges to come into their Churches or Church-yards They suffer no man to sit in their Churches The Aged and weake are permitted Crutches to ease themselves withall Godignus de rebus Abassynorum lib. 1. c. 21. At the celebration of the Sacrament after it is given in both kinds to the Priests and others of the Clergy who stand at or near unto the Altar Postea datur Secularibus qui stant juxta portam principalem tam viris quam mulieribus Dum datur communio aut aliud quippiam officii fit omnes stant erecti That is Afterwards it is given to the Laity who stand by the Chancel-door both men and women Whilst the Communion is given or any other Service is done they all stand upright So we read in the Ethiopick Liturgy set down by Franc. Alvarez in the Portugal Tongue and translated by Cassander into Latine viz. cap. 1. p. 28. But if we come nearer home and look into the Practice of those Neighbour Churches in the North and West which have reformed themselves from the Errors and Superstitions of the Church of Rome we shall find them somwhat varying indeed in this circumstance of worship yet so that they generally observe that Posture which the Scriptures tell us was used anciently in Prayer viz. kneeling or standing Most of those Churches which hold to the Augustane Confession being the first Protestants and most properly so called thought not fit to alter the Gesture which they found so generally and so anciently practised in the Western Church which they judged very agreeable to the Action in hand but retained kneeling at the receiving of the Eucharist which they generally practice at this day and those few who use standing adore at the receiving by the bowing of their heads or bodies Now these Churches are the most considerable for number Quality amongst those of the Reformation as being spread through the two large Kingdomes of Denmarke and Sweden the great Dukedome of Saxony and Marquisate of Brandenburg through the most part of the Principalities and free Cities of Germany which imbrace the Reformation together with a great part of Prussia and Poland 2. The Bohemick-Churches which have spread themselves not only through the large Kingdom of Bohemia some neighbouring parts of Germany but even into Poland also retaine the same Gesture of kneeling as appears by the 13. Article of their Confession Entituled De Coena Domini Of the Supper of the Lord. The words are these Ministri Dominicae Coenae verba referentes plebem ipsam ad hanc fidem hortantur ut corporis Christi praesentiā adesse credant procumbentibus interim in genua distribuunt Plebs autem ipsa cum gratiarum actione sumit in hymnis canticis spiritualibus beneficia Dei recolens totam se in hoc impendit exerit ut juxta Christi verbū hoc faciat in ejus commemorationē That is The Ministers rehearsing the words of the Lords Supper exhort the people to this Faith that they believe the presence of Christs Body and then distribute it unto them as they kneel down upon their knees The people receive it with Thanksgiveing rehearsing the Benefits of God in Hymnes Spiritual Songs wholly imploy themselves in this that they may celebrate it according to Christs command in remembrance of him And these Churches deserve to be well regarded as being much ancienter then Luther for planted they were by John Husse and Jerome of Prague who suffered Martyrdom at Constance Yea the Members of these Churches were so considerable many years ago that the Council of Brasil thought fit to allow them the use of the Cup in the Sacrament whence they got the name of Calixtini 3. The Reformed Churches of Poland meetng by their Delegates in several Synods of theirs earnestly endeavoured to agree upon some uniform Gesture at the receiving of the Sacrament but foreseeing that some of the ignoranter sort of People would be hardly weaned from that whereto they had been so long accustomed they left it free from them to receive kneeling or standing but absolutely rejected and forbad sitting as very unfitting and very scandalous because they observed it to have been affected and used by those who turned Apostates to Arianisme and other blasphemous Sects which denied the God-head of our Saviour This was unanimously agreed on by the three sorts of Churches which were setled in that large Kingdom viz. Those of the Helvetick Augustane and Bohemick Confessions who as they tell us in the Preface to their Synodical Acts after many sharp and tedious Conflicts with the Tritheites Ebionites Anabaptists and other Sectaries which at last with much ado they rid their Hands of and after some unhappy Bickerings among themselves whereby they had given advantage to the Adversary and hindred the progress of the Reformation thought fit to meet together and then upon an amicable Conference of several other particulars chiefly relating to the Eucharist which had been the main Subject of their difference The Title prefixt to their Acts agreed on in their first meeting at Sendomire A. D. 1570. is this Consensus mutuus in Religionis Christianae capitibus inter Ecclesias majoris minoris Poloniae Russiae Lithuaniae Samogitiae quae juxta confessionem Augustanam Fratrum Bohemorum Helveticam aliquo modo à se dissentire videbantur That is The mutual agreement in the points of Christian Religion between the Churches of the Greater and Lesser Polonia Russia Lithuania and Samogitia who in their several Confessions viz. the Augustane the Bohemick and Helvetick seemed to dissent from each other They met afterwards at Cracow A. D. 1573. on Michaelmas day when and where it was thus decreed Conclusum est ut secundum morem Primitivae Ecclesiae libertati Christianae Ceremoniae inter nos permittantur monitis tamen Fratribuss ut siqui Sessione in Sacra Coena utuntur eam Ceremoniam Arianabaptistis propriam relinquant That is It is concluded that according to the custom of the Primitive Church Ceremonies amongst us may be left to Christian Liberty yet so as to admonish the Brethren that if any use sitting at the Lords Supper they leave that Ceremony as proper to the Arianizing Anabaptists Another general Synod of theirs assembled at Petricow A. D. 1578. inculcates the same Exoptandum optimum quidem esset ut per totum Poloniae regnum in omnibus Evangelicis Ecclesiis iisdem ritibus sacra Synaxis celebraretur Et certe non esset ea res adeo difficilis quod ad ipsos Ministros prudentiores homines Illico in unam certam formam consentiremus Sed quia vulgus homines simpliciores mutatione rituum offenderentur Proinde Ceremonias libertati Christianae donamus ac permittimus ut stantes vel genua flectentes Pii Sacramentum corporis
Huic nos Sacramento sacro-Sancto in coetu populi Dei cum summâ humilitate reverentià communicamus memoriam mortis Christi Servatoris nostri cum gratiarum actione sanctè celebrantes fidei religionisque Christianae confessionem publicè ibi profitentes That is We communicate of this most holy Sacrament in the Assembly of the people of God with the greatest humility and reverence sanctifying the memorial of the death of Christ our Saviour with Thanksgiving and making publick Profession of the Christian Faith and Religion Confessio Scot. Art 21. thus Hoc liberè ultro confitemur nos inter Christum in aeternâ— ipsius substantiâ elementa in signis Sacramentalibus distinguere adeo quòd nec signa loco rei signatae adoramus nec adoranda putamus nec despicimus aut tanquam inutilia aut vana interpretamur verâ—m cum omni Reverentià illis utimur That is This we freely and voluntarily confess that we distinguish between Christ in his Eternal Substance and the Sacramental Signs or Elements so that we neither adore the Signs instead of the Thing signified nor think them fit to be adored Neither on the other side do we despise them or esteem them unprofitable and vain but we use them with all Reverence We are likewise to observe that all the forementioned Churches which use or enjoyne kneeling at the receiving of the Sacrament deny and openly protest against the Doctrine of Transubstantiation and the Adoration of the Hoast and therefore conceive neither of them to be favoured or countenanced any way by this Gesture We have seen the Judgment of the Protestant or Reformed Churches attested partly by their publick Confessions and partly by their Practise both which are visible at this day It will not be amiss to adde hereto some few Testimonies of the most eminent and leading Divines amongst those Churches especially such who either framed or followed or at least favoured the Model of Geneva whom we shall not find so fierce against the Gesture of kneeling or Adoration in the Act of receiving as some of their Disciples at this day would bear us in hand many of whom utterly reject it as unlawful And perhaps their Judgment may be more prevalent with some amongst us who have their Persons in so great Admiration as in comparison of them to despise the Judgment of their Mother the Church of England and to disobey her commands 1. Calvin Instit lib. 4. cap. 17. § 37. Disputing against the Papists who give Divine honour to the Sacramental Signes upon this pretence Christo hanc venerationem deserimus We give this worship unto Christ Answers thus Si in Coenâ hoc fieret dicerem Adorationem eam demum esse legitimam quae non in signo residet sed ad Christum in coelo sedentem dirigitur If this were done at the celebration of the Lords Supper for the Papists we know worship the Sacrament when it is carried about in Procession I would say That Adoration only is lawful which doth not stop in the Sacramental Signe but is directed unto Christ sitting in Heaven In which words he clearly justifies and approves the Practise of all those Protestant Churches which openly renounce Transubstantiation and the Adoration of the Hoast which is built on that Tenet directing their worship in the Act of knâ—eling at the Sacrament solely and immediately to Christ in Heaven 2. Beza Epist. 12 confesseth Geniculatio dum Symbola accipiuntur speciem quidem habet piae Christianae Venerationis ac proinde olim potuit cum fructu usurpari Kneeling in the Act of receiving the Sacrament hath truly the face of a godly and Christian Worship and therefore might be heretofore profitably used Now I would faine know why this Gesture may not be used as piously and profitably at this Day as in those auncienter Times especialy by us of this Church and Nation amongst whom there is far greater Danger of apostatizing from the Faith and Feare of Christ to Atheisme and Profaneness than of reverting to Papal Superstition The same Beza confesseth that this Custome of kneeling was not derived from the Papists but rather as he thinks their Superstitious and Idolatrous Bread-worship took beginning from this Custome Wherein he will be found to be mistaken for that was grounded on the Opinion of Transubstantiation as by and by I shall make it appear 3. Peter Martyr loc Com Clas 4. c. 10. § 50. Quemadmodùm August admonebat sistendum non esse Gradum in Carne sed accedendum ad Divinitatem ita hîc ego moneo adorando cùm percipimus Eucharistiam non esse consistendum in Symbolis sed adorandum in Spiritu Veritate Christum sedentem in Coelis ad dextram Patris Quod quia simpliciores non intelligunt propter confirmatum roboratum erroreÌ„ Transubstantiationis existimarim non esse inutile si ab adoratione externà puta à Prostratione vel Genu-flexione temperaremus quoad isti docerentur Adoratio interna potest absque periculo adhiberi neque externa suâ naturâ esset mala Multi enim piè genu flectunt adorant illis Verbis Evangelii auditis Verbum Caro factum est Nec tamen ipsa Verba dicenda sunt adorari verum significata Quod idem hic fieri quid prohibet modò non adorentur Symbola sed quod per illa significatur Verum hoc tempore ob praedictam Causam fortassis Adoratio externa non est opportuna nisi frequens de his rebus esset in Concionibus mentio As August admonished that we should not stop in the Flesh of our Saviour but approach to the God-head So doe I here admonish that in our Adoration when we receive the Eucharist we stop not in the Signes but adore Christ in Spirit aâ—d and Truth now sitting in Heaven at the right hand of his Father Which because the more ignorant Sort understand not by reason of the Errour of Transubstantiation which is so rooted in them I should not think it inconvenient to abstain from outward Adoration viz from Prostration or kneeling till such were instructed The inward Adoration may be used without Danger neither is the Outward evil in it's own nature For there be many who piously kneel and adore when they heare those words of the Gospel The Word was made flesh Yet those words cannot be said to be adored but that which they signify What hinders but the same may be here done so the signes be not adored but that which is signified by them Yet at this Time for the Cause fore-alleaged perhaps outward Adoration is not so Seasonable unless these Things be frequently inculcated in our Sermons In which words he sufficiently justifieth the Practise of our Church wherein 1. The kneeling or Adoring at the Sacrament is directed to Christ alone in Heaven not to the Bread and Wine 2. The People have been instructed above these hundred yeares in the nature of the Sacrament and the object of worship and
different one from that commanded by God and practised by his People at the first Institution of that Feast for that was Standing as appeares clearly enough by comparing the Circumstances set downe Exod. 12. 11 28 which cannot agree with sitting or lying down but with standing only But Philo's words are express who tels us the Israelites were commanded to celebrate the Passeover in Egypt having their loynes girt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and standing on their feet in a steady posture A Gesture suited to the present Exigent when they were to be ready for an hasty march out of Aegypt See Philo de Sacrif Cainis Abelis Maimon in Corban Pesach cap. 10. S. 15. Babyl Talm. in Pesachim cap. 9. This Beza also also informes us of as the general Opinion of the Jewish Doctours in his Annot upon Mat. 26. 20. Jubet Dominus Agnum à stantibus calceatis ad iter accinctis cum festinatione comedi Exod. 12. 11. Sciendum est igitur illa ut mandatum de Postibus superliminari aedium sanguine aspergendis ad illam unicam noctem pertinuisse qu◠fuit Israelitis quà m celerrimè ex Aegypto migrandum Quod summo consensu Doctores omnes Hebraeorum testantur That is The Lord commands the Paschal Lambe to be eaten in hast by such as stood were shod and their loynes girt for their Journey Ex. 12. 11. Ye must know therefore that these Circumstances together with the Command of sprinkling the Doore posts and lintels of their houses with Bloud belonged to that night only wherein the Israelites were to depart hastily out of Aegypt which all the Hebrew Doctours testifie with one Consent Methinks this Conformity of our Saviour and his Apostles to the Custome then received by the Jewish Church though without any particular warrant or Command of God under the law yea contrary to the Gesture used by the Israelites at the first Celebration by God's particular Injunction the one being a Posture of Hast or motion the other of Rest should be looked on as the best Patterne of Imitation for all Christians at this Day that in such indifferent Things as these they should readily conforme and apply themselves to the Practise of the Church wherein they live especially when determined and enjoyned by lawful Authority least otherwise they chance to incurre the Guilt of Scandal and Schisme and Disobedience to their Superiours 2. The Apostle sharply taxeth the Corinthians 1 Cor 11 for their unseemly Carriage at the receiving of the Lord's Supper because they used the same freedome and boldness thereat as at their ordinary meales in their own Houses whereas they ought to have made a great difference between the one and the other He tels them they might use a liberty at home but when they came into the house of God they ought to consider in whose Presence they were to what Table they approached and what an holy food they were to be made Partakers of Else they should be justly accounted Despisers of the House of God the Church unfit and unwelcome Guests at his Table and unworthy Communicants such as discerned not the Lord's Body from their common Food Have ye not Houses to eate and to drink in or despise ye the Church of God vers 22. He that eateth and drinketh unworthily eateth and drinketh Damnation or Judgment to himselfe not discerning the Lord's Body vers 29. Now this may well serve to awaken all sober Christians to a due regard of their Carriage at this holy Sacrament that so a visible Difference may appear in their Behaviour at This and at the taking of their common Food least they give too just an Occasion unto others who observe them to think that they value and honour the One no more than the other and which is worse induce the ruder Sort who judge by what they see to esteem the Sacrament accordingly We have had too many and too sad instances of this Indifferency in several Places where sitting hath been of late years in use amongst us And I have been informed by some Eye-witnesses that in Holland the only forreigne Church in a manner where this Gesture is practised this Abuse is too too frequent and though taken notice of and inveighed against by the Ministers yet without effect so powerful an Influence hath this Custome upon them They therefore who so earnestly plead for this Gesture might do well to consider and apply to themselves that Charge of the Apostle which they so frequently urge against the Ceremonies of the Church Abstaine from all appearance of Evil. 1 Thess 5. 22 and the Instance of Sitting at meat in the Idols Temple whereby the weak and ignorant were by Degrees imboldened to eate Things sacrificed unto Idols in honour of those Idols This presumptious knowledge and over-free walk of Theirs becomming a stumbling-block to the weak and Ignorant 1 Cor. 8. 9 10 11. Now they stumbled in giving too much honour to a false God Ours in giving too little honour to the True That auncient Father Justin Martyr tels us what value the Primitive Christians put upon the Lord's Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is We doe not receive these as common Bread and Drink but as Jesus Christ our Saviour was incarnate by the word of God and took flesh and bloud for our Salvation so we are taught that the food which was consecrated by him through the Prayer of the Word and by which being converted into our Substance our flesh and bloud are nourished are the very flesh and bloud of that incarnate Jesus Saint Aug comes somewhat more home when expounding those wordes of the Apostle 1 Cor. 11. 29 he thus saith Apostolus indignè dicit acceptum ab eis qui hoc non discernebant à caeteris Cibis Veneratione singulariter debitâ -The Apostle saith the Sacrament was unworthily received by them who discerned or differenced it not from other meates by a veneration peculiarly due to it Therefore in his Judgment it was to be received with a Gesture different from that which we use at our ordinary Meales also with such a Gesture as expesseth Veneration or Worship and such an one is kneeling 3. The Primitive Church studiously avoided that Gesture at the receiving of the Sacrament which they used at their ordinary meales as thinking it not reverent enough and to put a distinction between their spiritual and their corporal Repast between the Service of God and the Serving themselves at Table Whence that auncient Canon of the Council of Laodicea confirmed many yeeres after and revived in the Council of Trullo whereby the lying upon Couches at the Communion and the love-feasts which accompanied it was absolutely forbidden in the Church because that was the ordinary supper-posture in those Easterne Countries Tertullian indeed speaking of the love-feasts which followed the Eucharist tels us that the Christians of his Time used a Supper-posture at them Apolog cap. 39. Non prius discumbitur quà m oratio ad Deum
and overcome Temptations for the time to come Peace of Conscience arising from Both and a certain Pledge of our Resurrection to a Life Eternal Do not all these do not any of these require as much Humility as Thankfulness And is it not fit to express that Humility especially in the Publick Service where God is most honoured and requires us to honour him in the eyes of men by the lowliest demeanour thereby to shew and testifie our inward Devotion If we were to receive a Pardon or any considerable favour from an earthly Prince we would not make the least scruple to receive it kneeling but rather condemn any one of unsufferable Pride and Arrogancy Folly and Ingratitude who should think much to use that humble Gesture Nay if we were but admitted to kiss the Kings Hand we would readily kneel to receive so easie so ordinary a Favour Children use the like Gesture when they aske their Parents Blessing and when a Subject doth Homage to his Prince he performes it with the same Reverence Shall we then doubt or deny to perform the same when we receive a Pardon from the Great King of Heaven and Earth the King of Kings sealed unto us in this Sacrament When we receive the Gift of Eternal Life conveyed unto us by Christ of whom we are therein made Partakers When also we do solemn homage unto our Lord and Saviour by devoting our selves wholly to his Service who once devoted himself a Sacrifice to God for our Salvation Sure there is strength in this Argument if either Reason or Religion may be judge For thus God himself argues with his People by the Prophet Malachi A Son honoureth his Father and a Servant his Master If then I be a Father where is mine honour and if I be a Master where is my fear Ye say the Table of the Lord is contemptible And if ye offer the Blind for Sacrifice is it not evil And if ye offer the lame and the sick is it not evil offer it now unto thy Governor Will he be pleased with thee or accept thy person saith the Lord of Hosts Ye brought that which was torne and the lame and the sick Thus ye brought an Offering Should I accept this of your Hand saith the Lord I am a Great King saith the Lord of Hosts and my name is dreadful among the Heathen Mal. 1. 6 7 8 13 14. And if we look upon Scripture-Patternes we shall find that the most eminent Saints and Servants of God have used the lowliest Gestures on any of these Occasions and that not only unto God in Person but to his Deputies also who represented him to his Princes Preists and Prophets When Abigail came to aske pardon of David for her husband Nabal she bowed her selfe to the Ground and fell at his feet 1 Sam. 25. 23. So did Joseph's Brethren to him when they were caught in a supposed Theft Gen. 44. 14. Yea so did Absalom as wicked and proud as he was upon his returne to his Father 1 Sam. 14. 33 when the same Abigail would express her thanks to David for signifying by his Messengers his intention of marrying her she used the same Gesture 1 Sam. 25. 41. The like used Abraham to the Hittites when they granted him the Sepulchre he petitioned for Gen. 23. 12. So did Jacob Gen. 47. 31. Jehosaphat also and his People on good Newes 2 Chron. 20. 18. When Joseph brought his Sons to be blest he thus exprest his Desire Gen. 48. 12. Bathsheba and the Prophet Nathan did the like when they petitioned David in behalfe of Solomon 1 King 1. 16. 23. Jacob thus exprest his respect to his Elder Brother Esau Gen. 33. 3. Salomon his Duty to his mother Bathshebah 1. King 2. 19. Araunah his homage to King David 2. Sam. 24. 20. How much more Reverence is due when all these meet together as they doe in the Sacrament wherein we receive a Pardon and a Blessing and have our Interests in the Kingdome of Heaven renewed and confirmed to us wherein we offer up thanks-giving for the greatest of Favours petition the great God for Grace and Glory in behalfe of our Selves and others and performe Solemne Homage to our Soveraigne Lord and Master But more especially we find these lowly Gestures used at the Sacrifices So the Israelites when they blessed God thereat by King David's command 1. Chron. 29. 20. The like they did at the firing of the Sacrifice whereby God's acceptance was signified 2 Chron 7. 3 and 1 King 18. 39. Hezekiah also and his People at the solemne Sacrifice 2 Chron. 29. 29 30. Now in the Sacrament there is not only a lively representation and a grateful Commemoration of that great Sacrifice which Christ offered upon the Cross for our Redemption whereof all these were but imperfect Types and Shadowes but also an effectual Application of all the Benefits thereof unto every worthy Communicant Therein also we offer up unto God all that we have or are the Sacrifices of Praise and Almes as the Apostle cals them Heb. 13. 15 16. Our Bodies also and our Soules And have we not reason to use the same lowly Gestures at the time when so manifold a Sacrifice is offered up unto God Especially when we find several Prophecies of these Gestures to be used towards our Saviour which sure we cannot present him with at a fitter Time than when so solemne a Service is performed to him I have sworne by my selfe that unto me every knee shall bow Isa 45. 23 which the Apostle applies unto our Saviour Rom. 14. 11. They that dwell in the wilderness shall bow before him Yea all Kings shall fall down before him Psal 72. 9 11. Every knee must bow none excepted Not the vilest and most barbarous those in the Wilderness not the highest amongst men to whom all others bow Kings are not exempted All then are comprehended and obliged to this Service except we intend by refractory Irreverence to contadict those Prophecies and nullifie them as far as lies in us 10. The most proper Gesture for Prayer is kneeling as that which is the most humble and devout And this Gesture is recommended to our imitation by the most eminent persons and the most exemplary Patterns in both Testaments By King Solomon a great Prince by Daniel a great Prophet and by Ezra a famous Priest under the Law by Saint Peter and Saint Paul the two great Apostles by Saint Stephen the first Martyr and by Christ himself the great Pattern of Perfection under the Gospel Neither is this denied by the Non-Conformists who allow of kneeling at Prayers both by their Judgment and Practice at other times For though there be too many at this day who are so wretchedly careless and irreverent as to fit at them yet I hope there is scarce any of them so strangely impudent as to plead for sitting at Prayers as the most fitting Gesture or to condemn kneeling Now it is most clear that in our Church of
Religious Reverence is due unto such Creatures and Ordinances of his as have a peculiar Relation unto him and in regard thereof are styled Holy to his Day his House his Word his Service consisting in Prayers and Praises All which if taken by themselves are of the same Nature with other Days Houses Writings and Services Yet the Non-Conformists I presume allow of some difference between the Church and their Private Houses between the Bible and other ordinary Books between the Service of God and of Men and scruple not to make that difference appear by their outward Carriage and Demeanor How then comes it to pass that the Blessed Sacrament of his Supper that most Holy and Solemn Ordinance which he left us as a pious Memorial of his Passion when himself was now to leave the World should be thought unworthy of any peculiar Reverence but have the same neglectful Gesture used at it as at our ordinary Meals Neither will the same Persons deny but that at the time of Receiving they yield an intentional Reverence or Adoration of Soul unto God I would faine know then why they will not express it at the same time by an answerable Gesture such as kneeling is whereby to testifie their own Devotion and excite that of others They allow of lifting up the Hands and Eyes in Prayer with other significant expressions of their Zeale and Devotion why not as well of kneeling at the Sacrament whereby to express their Humility I hope they will not say they have none to express or that they are ashamed to own it in Publick There is no Pious Affection or Disposition of the mind but if it be reall and hearty will endeavour to shew it self outwardly upon all good occasions Godly Indignation in the Publican commanded his hands to knock on his Breast Luke 18. 13. Faith moved the Womans hand to touch the Hem of Christs Garment Mat. 9. ver 20 21 22. Charity stretched forth the Samaritans hands to bind up the wounds of the half-dead Traveller Luke 10. 34. Sorrow for Sin caused Peters eyes to poure forth streams of bitter Teares Mat. 26. 75. Zeale and Earnestuess to know the will of God and the way of Salvation fixt the eares of Lydia to attend the word of God preached by Saint Paul Acts 16. 14. And Hope lifteth up pure hands unto Heaven in Prayer in confidence of Gods Promises I. Tim. 2. 8. And shall Humility only be Idle and uneffectual Shall it have no power or force at all to demonstrate it self in acknowledgment of so undeserved Mercies whereof it is made Partaker in the Sacrament by some significant Gesture at the receiving thereof in some measure proportionable to the pious and lowly affection of the mind I hope they will not reply that no significant Ceremonies are to be used in Gods Service whereas some of their Forefathers have supplicated for Sitting as a Gesture fit to set forth Rest and the accomplishment of Ceremonies in Christ Others disputed for it because it is best agreeable with our Coheriship And others have urged standing as better consorting with the Eucharist which is a Sacrament of Thanksgiving If notwithstanding all this they disclaime significant Ceremonies sure they are very uncertain Oracles to hearken unto and as unconstant Guides to follow 12. All things indifferent which are to be used in the Service of God are in the Disposition of the Church But the Gesture in the Act of receiving the Sacrament is such an Indifferent Thing as having neither Precept nor Prohibition nor express Determination in the Scriptures Ergo. The truth of the Proposition is confest by Mr. Cartwright himself in his first Reply pa. 18. I know no man saith he who ever denied that the Church may make Orders in such Thinges as are not specified and precisely determined in the Word of God And the truth of the Assumption is sufficiently clear from Holy Scripture For neither in the Gospel nor in St. Pauls first Epistle to the Corinthians chap. 11. Where the order and manner of the Celebration is very punctually set down nor elsewhere in holy Writ is there one word to be found touching the Gesture which our Saviour and his Apostles used at the first Institution or which the Primitive Christians in the Apostles days used at the celebration thereof though the Apostle in the place alledged exactly sets down the other circumstances of Time and Place Much less is there any Precept touching this particular to bind the Church in all succeeding Ages Doubtless if the Gesture which Christ and his Apostles used at the first had been material or necessary for our Imitation it would have been left somewhere upon Record that so we might have had a certain Pattern to follow But seeing it is not why should we not think it left free to be determined by the Church consonantly to those Apostolical Rules of Decency Order Edification and Peace which are prescribed Rom. 14. 19. 1. Cor. 14. 26 40. These Reasons duly weighed will serve to answer most of those Objections which have been urged against kneeling at the receiving of the Sacrament Yet for the better clearing and confirming of the lawfulness and fitness and consequently of the necessity of using this Gesture when commanded by lawful Authority I shall set down such Objections as I have met with and subjoyn their Answers for farther satisfaction Object 1. That Gesture which our Saviour and his Apostles used at the Institution of this Sacrament is most fit and decent and obliegeth all Christians So excellent and authoritative a Pattern hath the force of a Precept Now that our Saviour and his Apostles sate thereat seems clear from the History of the Gospel wherein we read that they sate at the Passover at the close of which Feast the Sacrament was instituted and there is not the least mention of changing their Posture throughout the whole time that the Supper lasted If the Apostles then kneeled not but used a Fellow-like Gesture with Christ with whom they sate at the same Table is it not a great Hypocrisie in us to pretend greater Reverence and Devotion in receiving it than the Apostles used Answer 1. The maine of this Objection hath been already answered in the parts thereof for I have already shewn that 1. There is not any clear Proof in the Gospel what Gesture our Saviour and his Apostles used at the first Celebration of the Sacrament which doubtless would have been mentioned if that which they then used had been necessary for the Service 2. The Gesture used at the Passover which preceded it was not sitting but Lying down or leaning on Couches 3. In the use of this Gesture at the Passover Christ and his Apostles accommodated themselves to the present Custom of the Jewish Church wherein they lived very differently from the first Institution at which time standing was used and that by Gods command which is a fair warrant for us to conform in the like case to the Practice
the Table Then he first took his own Portion reliqua vero frusta sigillatim ordine discumbentibus caeteris porrigebat The remainder he distributed severally and in order to the other Guests who sate with him at the Table We have small reason to question comparing these Circumstances with what is recorded by S. John ch 13. and consulting the Judgement of the most learned hereupon but it was this Bread thus divided and distributed which our Saviour made use of at the Institution of the Sacrament And therefore if we will follow this primitive Patterne we must not be our own Carvers at the Communion but take that Portion which is given us by the hand of the Minister Adde hereunto that as the Consecrating of the Bread and Wine so the Breaking Powring forth and Distributing of them are Sacramentall Actions belonging to the Minister alone as appeares by what our Saviour did at the first Celebration The Communicants are onely to take eate and drink in memory of our Saviours Passion as the Apostles then did as we are commanded to do Mat. 26. 26 27. 1 Cor. 11. 23-26 4. The words of Clem. Alex. Strom. 1. are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when some distribute the Eucharist as the Custome is they suffer every one of the People to take his Part. But these words prove not either that the Communicants sate at the Table or took the Sacrament of themselves without any Delivery by the Minister Rather they import the Contrary that the People took that onely which the Minister distributed that Part which he pleased to give them However Tertullian who was contemporary with him is plaine enough when he tels us De Cor. Mil. c. 3. Eucharistiae Sacramentum non de aliorum manu quam Praesidentium sumimus That is We take not the Eucharist from any other hand then that of our Presidents Now who these were he tels us in his Apolog. cap. 39. Praesident apud nos probati quique Seniores Our approved Elders are the Chief Governours or Presidents amongst us The same whom S. Peter cals his Fellow-Elders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 1. the same whom Justine Martyr cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antistites the Governours and Bishops of the Church Who also witnesseth the same in his 2d Apology where having first told us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop having prayed and given thanks with a most intense Devotion over the Sacramentall Bread and Wine the People closed it with a lowd and unanimous Amen He immediately adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Then Distribution is made to every one of the Communicants of the consecrated Bread Wine they who are absent have it sent them by the Deacons S. Cyprian tels us the same lib. de lapsis Where he relates a story whereof himself was an eye-witness touching a Maid-Servant who having polluted her selfe with the Idol-Sacrifices took the Boldness to come among other Christians before she had either confest her sin or was reconciled unto God and the Church by Repentance and unknown to him communicated of the Sacrament but immediately after the receiving thereof fell down Dead Sacrificantibus nobis latenter obrepsit Sacerdotem Dei nec occulta crimina fefellerunt quae fefellerat hominem Deum sensit ultorem that is shee crept in privily as we officiated at the Communion Table yet her hidden sins escaped not the knowledge of Gods Priest she who had deceived man felt God an Avenger In the same place speaking of the Delivery of the Cup he saith Solemnibus adimpletis calicem Diaconus offerre praesentibus coepit When the Prayers were ended the Deacon began to give the Chalice to them that were present And this may be well thought necessary if it were onely for this good end that the unworthy might be kept off from the Sacrament the Minister being charged not to give holy things unto dogs But why insist I any longer upon this when the Practise of receiving the Sacrament from the hand of the Minister alone is so well known from all antiquity in the Christian Church and so generally used at this day in all Protestant Churches except that of Holland and some few of her confederate Neighbours where they use sitting In the rest which follow Zuinglius Calvin throughout Switzerland Hessen the Palatinate Prussia and Poland as they receive the Sacrament at the Table with a gentle bending of their knees so they receive it severally and in order from the hand of the Minister who stands officiating at the Table The like do they in West-Friezland though one of the Confederate Provinces As for the Churches of the Augustane Confession which are commonly called Lutheranes the People universally receive it from the hand of the Minister but with this difference that the former receive it into their Hands but these immediately into their Mouths Object 3. Religious Adoration before a Creature especially if consecrated and signifying an holy Thing with respect thereto is Idolatry except we have a special command of God for it But the kneeling before the Sacramental Bread and Wine is such an Adoration Ergo c. If it be said that the worship is given not to the Bread and Wine but to God and his Son Christ who are there present the same excuse will serve the Papists yea the Pagans themselves who pretend to worship not the Image it self but God in the Image God censureth the Intention of the worshipper by his outward Gesture Jer. 2. 27. Neither is there any manifester way of idolizing any Creature than to kneel and pray before it Hezekiah therefore not only removed but brake in pieces the brazen Serpent when it was abused to Idolatry though it had been set up by Gods express command and was reserved as a Monument of his great Mercy and Power shewen towards his People Lastly if there be no Adoration given to the Sacrament but to God only why is there not the like Reverence shewen at Baptisme which is a like Ordinance of Christ and a part of his Service Answ 1. The Limitations here given are vain and idle for to transfer the Honour due to God alone unto any Creature is Idolatry whether the Thing be consecrated or no whether it have or have not an holy signification Neither can any such Action be made lawful by a special command because God dispenseth not with such Things as are intrinsecally and absolutely evil and expresly repugnant to his Honour which he professeth that he will not give unto another Jsa 42. 8. It were absurd to say It is unlawful to blaspheme or forswear without Gods special warrant by commanding or permitting either 2. To worship before a Creature even with some respect thereto is not always Idolatry or Superstition so that the Creature be nâ—t the work of our own hands such as an Image is or such a work of God as we fix our worship in or at least make it
transient through the Creature to God The second Commandement which forbids all visible Idolatry expresseth the Prohibition in two Points viz. First the making an Image to our selves or of our own heads 2. The bowing thereto and serving it Now neither of these condemns our kneeling at the Sacrament For 1. The Sacrament is no Invention of our own but an Ordinance of Christs Institution a Crucifixe if I may so speak of Christ himselfs setting up 2. By our kneeling thereat we profess not any Bowing to or adoration of the Bread and Wine but direct our Worship unto God alone Now God himself hath taught us that we may religiously adore before a Creature such as is consecrated to his Service and hath an holy signification by the example of his ancient people the Israelites who were most strictly forbidden by God the very shadowes of Idolatry and yeâ— not only might lawfully but were commanded to adore before and towards the Temple Altar and Ark which were peculiarly sanctifyed to his Service Ezra when he prayed cast himself dâ—wn before the House of God Ezra 10. 1. Daniel though in Babylon yet would needs kneel at his Prayers with his face directed to Jerusalem where the Temple lay in its ruines Dan. 6. 10. and this by direction from King Solomon 1. Kings 8. 48 49. King Solomon kneeled and prayed before the Altar 1. Kings 8. 54. And the Israelites are charged to worship at Gods Foot-stoole that is before the Arke Psal 99. 5. by which they are said to exalt the Lord not to take away any part of his Honour from him Accordingly we find them exhorting one another to obey this Charge We will go into his Tabernacle we will worship at his Footstool Psal 132. 7. 3. The Pagans worshipt a false God in an Image viz. either some Daemon or Spirit which they supposed to dwell therein and to hear their Prayers or the Soul of some deceâ—sed Heroe or some of the Heavenly Bodies as the Sun Moon and Stars which were thereby represented or some other Creature which they gave divine honour to If any worshipt the true God by an Image they imagined him more peculiarly present therein and as it were confined therâ—to and so made him a Topical God as some judge the Samaritanes did from those words of our Saviour Jo. 4. 21 22. and so as far as lay in them changed the only true God into an Idol by a false Representation of him in their Fancies As for the Papists and their Images the general opinion maintained by their Schoolmen is that the same honour which is due unto the Person represented is to be given unto the Image which represents him according to which Tenet Divine Worship is directly and immediately given unto the Image of Christ Durand indeed and some others express it more modestly that they worship the Person by the Image as if he were really present However all of them directly kneel to the Crucifixe or other Image with an opinion of Holiness and Efficacy in that Object to make their Prayers more acceptable and therefore entertain a confidence in it and by it to be more easily heard of God Whereas the Protestants who kneel at the Communion do none of this but conceive God as he is and direct their worship to him alone without any relation to the Bread and Wine in the Act of worship either direct or indirect mediate or immediate And this they profess to all the World â—hat their Action may not be liable to any mistake 4. God who sees the Heart knows the Intention thereof without any outward Expression but will not judge of that Expression by the outward Gesture contrary to the intention of the Worshipper The same outward Reverence whether Bowing kneeling or Prostration is given unto God and unto Man Many laudable examples whereof we have in holy Writ All the difference is in the intention of the Reverencer which God perfectly discerns Now at the Sacrament the worship is not at all directed unto the Bread and Wine but unto God alone and this intention publickly profest in words There is none calls upon the Sacramental Signes as those Idolaters in Jeremy upon their Stocks saying Thou art our Father or Thou hast brought me forth But we thank God the Father for them and receive them according to the order of the Church our Mother Neither did the Pagans express the Divine Honour which they thought due to their Idols so much by bowing towards them or praying before them as by praying directly to them by sacrificing and offering Incense which were the most solemn Services Naaman the Syrian when he petitioned for bowing in the House of Rimmon openly protested at the same time against offering of Sacrifice unto any other God than the Lord the great God of Israel 2 Kings 5. 18. 5. There is much difference between the Brazen Serpent which King Hezekiah destroyed and kneeling at the Sacrament That was a permanent solid Image This a transient Action That was of no use then but kept as a Relique This is of very good use to express our Humility and Devotion and so may still be practised That was highly abused unto Idolatry by having Incense offered to it and was like to be so still if preserved unbroken the People being then very much given to Idolatry This Gesture hath not been so abused amongst us nor indeed is capable of the like Abuse and the People at this day are far more prone to Profaneness then to Superstition Lastly none of the Priests or People undertook to break that Image although thus abused but waited for the command of the King whose power alone made that Reformation when it saw good Let the clamorous Inveighers against fancied Idolatries and Superstitions use the same Patience Prudence and Moderation 6. As for kneeling at the other Sacrament of Baptisme the Persons usually Baptized amongst us are new-born Infants who are not capable of that Gesture But if any of elder years come to be baptized it is the custom I suppose for them to kneel I am sure it is the most fitting and used in the Primitive times as appeares by Tertullian and many others In the Interim those who assist at the Prayers used at the Baptisme of Infants are wont to kneel Object 4. Kneeling at the Communion hath at least a great Appearance of Evil and gives offence unto the weak Many Godly Persons are scandalized at it and debard of the Substance the Partaking of the Sacrament for want of yielding to a Circumstance contrary to their Judgment and Conscience Especially care is to be had of imposing on the Faith and Conscience of so many Christians at this day who have been used so long to Liberty and been strongly prepossest with contrary Principles though otherwise well-meaning and pious How many will be in danger of falling away unto the Sectaries and deserting the Church altogether if rigorously prest to Conformity in this particular What good can there