him viz. Psal 99. 5. hath these words Quaero quid sit Scabellum Pedum ejus dicit mihi Scriptura Terra Scabellum Pedum meorum Fluctuans converto me ad Christum quia ipsum hic quaero invenio quomodo sine impietate adoretur Terra sine impietate adoretur Scabellum Pedum ejus Suscepit enim de Terrà Terram quia Caro de Terrà est de Carne Mariae carnem accepit Et quia in ipsà Carne hic ambulavit ipsam Carnem nobis manducandam ad salutem dedit Nemo autem Carnem illam manducat nisi priùs adoraverit Inventum est quemadmodum adoretur tale Scabellum pedum Domini non solùm non peccemus adorando sed peccemus non adorando That is I enquire what is meant by his Foot-stool and the Scripture tells me the Earth is my Foot-stoole In the midst of my waverings I turn me unto Christ for him I seek here so I find how the Earth his Foot-stool may be worshipt without Impiety Because he took Earth of the Earth for Flesh is of the Earth and he took Flesh of the Flesh of Marie And because he conversed here in the Flesh and gave us his very flesh to eat unto Salvation Now there is none who eateth that flesh but first worshippeth or adoreth We have found then how this Footstool of the Lord may be adored so that we shall not only not sin in adoring but sin by not adoring Theodoret in his second Dialogue which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brings in Eranistes an Eutychian and Orthodoxus a Sound Believer discoursing together concerning our Saviours Incarnation Among other Passages of that Dialogue he puts these words in the mouth of Orthodoxus which as they make against the Doctrine of Transubstantiation so they are express for a Gesture of Adoration at the receiving of the Sacrament The words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The Sacramental Elements viz. Bread and Wine after Consecration depart not from their proper Nature for they continue in their former Essence Shape and Form and are visible and tangible as they were before but they are considered or regarded for such as they are made and believed and are adored as those ve-very things which they are believed to be Which last words though they cannot justly be extended to justifie that Adoration which the Church of Rome gives unto the Host as being grounded on the Doctrine of Transubstantiation which is here expresly denied so they must needs import thus much that the consecrated Elements were received with an Adorative Gesture Joan Climacus who lived towards the latter end of the Sixth Century relates a Story of one who it seems being Possessed and brought to the Communion uttered there some blasphemous words whereupon he saith afterwards If those foul and impious words be esteemed as mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the Reason that I adore when I receive the heavenly Gift meaning Christ in the Sacrament can I at the same time both bless and blaspheme Thus he lib. 30. Graduum perfect p. 298. Hitherto also may we refer that Story which Greg. Naz. tells us of his Sister Gorgonia in his Oration on her viz. That being sick she carried with her some of the consecrated Mysteries or Sacramental Elements which she had reserved and then in the stilness of the night when her Disease gave her a little Respite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She kneeled or fell down before the Altar and with a loud voice called on him whom she worshipped and in conclusion she was made whole Sure she did now in her Sickness what she and others did in their Health when they come to the Lords Table that is Fall down and kneel And Peter Martyr contr Gaudmerum Object 38. expounding these words of Nazianzene which were misapplied by the Romanists to justifie their Adoration of the Hoast yet confesseth Super altare coli quidem Christum sed coli in Symbolo sicut in Symbolo significatur That Christ is worshipped upon the Altar but worshipped in the Signe as he is represented in the Signe Which is all that we intend or desire The same is confirmed by another Story which Sozomen tells us of a certain woman a Macedonian-Heretick who coming to the Sacrament only to please her husband who had threatned to put her away in case she conformed not to the Catholicks took the Bread from the Bishops hand the Bishop was St. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and holding what she had received bowed down or prostrated her self as to prayer But whilst she was in that posture she conveyed the Bread away her maid thereby privily stealing a piece of common Bread into her pocket Sozom. Eccles Hist lib. 8. cap. 5. But there is none speaks more home and clear for this Gesture of Adoration at the receiving of the Sacrament then St. Chrysostome two passages of whom I shall set down The First in his Twenty fourth Homily on the 1. Epist to the Cor. in Mor. Where speaking of the Wise men from the East who adored our Saviour in his Infancy he adds these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is This Body the Wisemen reverenced even when it lay in the Manger and approaching thereto worshipped with great fear and trembling Let us therefore who are Citizens of Heaven imitate at least these Barbarians But thou seest this Body not in the Manger but on the Altar not held by a woman but presented by the Priest Let us therefore stir up our selves and shew far greater reverence then those Barbarians least by our careless and rude coming we heap fire on our Heads The second Passage we have in his third Homily on the Epistle to the Ephesians in Morali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Royall Table is set forth the King himself is present and dost thou stand gaping Thy garments are foule and makest thou no account of it But they are clean why then fall down and communicate When thou seest the Chancel doors opened then suppose that Heaven it self is unfolded from above and that the Angels descend By these Testimonies it sufficiently appeareth that the Primitive Christians received the Sacrament with an adorative Gesture and this was so commonly known that the very Heathen took notice of it and among other Slanders wherein they aspersed Christians charged them with worshipping of Ceres and Bacchus the supposed Deities of Bread and Wine whereof we can assign no other probable Reason than the Christians Bowing or Adoring when they received the Bread and Wine at the Communion St. Aug. is my Author Now this forementioned Gesture which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Adoratio was the most humble Gesture of Reverence and therefore in holy Scripture is oft joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling down to the Earth Mat. 2. 11. 4. 9. Act. 10. 25. Herodotus observes of the Eastern Nations that the manner of Equalls was to kiss one
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
determine or pass my censure on but to pray that God would please to direct them in so hazardous a Point that they may do all according to the Rules of Christian prudence and for the good of the Church Whatsoever I here say is directed to such as are misled for their satisfaction who cannot with any Reason or Justice claime a perpetuall exemption from obeying the lawes though some of them possibly may be dispenst with for a while seeing thereby all Ecclesiasticall Authority would be trod under foot the Laws broken and abolisht all disorder confusion introduced Schisme authorised and the Disobedient confirmed in their errours without any hope of ever reducing them to the Unity of the Church Were it not a far more Christian and charitable Course for such who have misled them or countenanced them in their errour to shew them it by confessing their own and do their utmost endeavour by informing them aright to returne them into the good old Pathes of the Church and become their Guides in the way This would be the best evidence of their Repentance Selfdeniall Humility and zealous care of those Soules which have been hitherto misguided through their meanes S. Paul thought himsef obliged to confess his errour after he was converted and to be more zealous in converting souls then he had been in destroying of them which caused him to labour more abundātly then all the rest of the Apostles 1 Cor. 15. 10. S. Austin thought himself bound in his latter days to look back on what he had done preached and written and upon a serious review thereof to confess the Errours not onely of his life but of his Doctrine of both which he hath left publick monuments unto all Posterity in his two Books of Confession and Recantation Hath he at all disparaged or disgraced himself by these two Books Nay hath he not got more honour to himself thereby than by any two of the rest If in others he hath shewed more of the Schollar in these he hath shewed more of the Christian His high wit learning may shine forth more conspicuously in some other Treatises but his deep humility large charity are more legible in these He thought it no blot to his Reputation to publish his Errour but to persist in it And his own conscience he judged would have been polluted and other mens insnared if he had not purged it by this Confession and Recantation which now present it unstained unto God and his Church Would to God those who read the Books and see the good effects thereof would follow the example Then would the Church in due time recover both its Purity and its Peace 5. Those who would not have any Constraint now put upon the Conscience of any one nor so much as a Restraint of their Christian liberty in the use of things indifferent might have done well to have been more tender of forcing others when their Party was in power not onely to the Gesture of Sitting at the receiving of the Sacrament denying it to such who would not cōforme thereto contrary to their Judgment to the Lawes and to their former Practice but to such Oathes and Covenants as were contrary to those they had formerly taken and to the Lawes of the Land and the expresse command of their Soveraigne Lord the King But the present Power as it is placed in the right Hands so it useth those hands far more gently and complyantly for the drawing of all to conformity and Obedience But it is one Thing to beare with the weake for a while an other to cherish the Refractory in their wilfulnesse One thing to forbeare the inflicting of the Penalty on some certaine Persons untill all fitting meanes be used of weaning them from their Errours and ill Customes another to abrogate and nullifie the force of the Law by indulging a generall Dispensation A moderate and seasonable pressing of Conformity will not drive any from the Church who are any way plyable or inclinable to come in but gently draw them farther by shewing the excellent fruits of Unity and Order the Beauty and the Peace which accompany them with the necessity thereof in order to the recovery and preservation of Both. Whereas if the People be still suffered to follow their own Fancies and false Guides under pretence of enjoying that which they are pleased to call Liberty of Conscience it will be impossible ever to reduce them into the fold of the Church They will wander about still as foolish sheep use to do and please themselves in the By pathes of their owne choosing follow the call of every false shepheard straggle farther and farther into forbidden Pastures and never entertaine a thought of returning into that Field which they first so foolishly forsooke to tire themselves in their inconstant wandrings And if the Shepheards follow them in these Vagaries unlesse it be with a pious charitable designe of reducing them home they will soon weary them in the Pursuit and send them back at last with as little Patience as they had Prudence at their setting forth S. Augustine observes that the Donatists never seriously recollected themselves nor considered the Errour of their way till they were awakened by the Thunder of the Emperours Edicts which affrighted them into the Fold they had so giddily abandoned and then they could thank God for so seasonable a severity when they saw the Benefit of the change whereas otherwise if they had bin still left at liberty to do what they listed they had perished in their wanton extravagancies fooled themselves into Damnation 6. The Benefits arising from Conformity are many and great as Order and Decency which cannot be preserved without Vniformity But chiefly the Peace and Vnity of the Church which are so necessary for the maintenance of Truth of Obedience to Superiours and the solid Edifying of all Christians in the ways of Salvation Which sure are more considerable than the gratifying of some factious Humourists or seduced Proselytes amongst us As for the allowing a liberty in things indifferent to the Judgement and Conscience of the users the Church leaves all Christians absolutely free whilst it declares them indifferent in their own nature various in severall Churches and Changeable in the same not essentiall Parts but circumstantiall Appendixes of Gods worship But to crave the same liberty for the use and practise of them without any limitation or regard had to the Determinations of just Authority is such a liberty which never any well-setled Church enjoyed or defired I believe since the Apostles times such as is inconsistent with the Apostles Rules of Order and Decency and such as would bring in that Confusion into the Church whereof God is not the Authour Ob. 5. This Gesture of kneeling at the Sacrament gives the juster cause of offence because it had its Originall from the Pope of Rome and which is worse upon a very ill Ground or supposall viz. upon the Doctrine of
Transubstantiation whereon it was built the scandalous consequent of a false opinion For when that doctrine was agreed on and finally determined in the great Councill of Laterane under Innoc. 3d. then and not before was this kneeling at the Sacrament some few yeares after enjoyned by Honorius 3d. his immediate successour as a Gesture agreeable to expresse the Adoration which was due to the Body of Christ corporally present in the Sacrament Now how can that Gesture be fitly retained much lesse rigorously imposed on all which had so false unwarrantable an Originall Answ 1. Suppose that this kneeling had been first introduced by the Bishop of Rome and that upon a false supposall yet it follows not thence that it may not be used by the Reformed Churches or imposed by our Superiours upon a true just Ground Now the Church of England which enjoyneth kneeling openly declares her Judgment against the Doctrine of Transubstantiation and the Adoration of the Hoast which is grounded upon that Principle or Supposall Whereby all Scandall and the very Appearance of evill is quite taken away whenas the same Authority which enjoynes the one renounceth the other as our Church doth in her 28. Article When Naaman had openly profest that he would not sacrifice to any God but the God of Israel he was dismist with a Blessing by the Prophet Elisha and had an implicite leave given him testifyed by the silence of the Prophet not onely to enter the house of the Idol Rimmon but to bow down therein whilst his Master the King leaned on his shoulder The other Tribes were satisfied at the building of the great Altar by the Bankes of Jordan when they heard the answer of the Tribes of Ruben and Gad and the halfe Tribe of Manasseh that they had not built it for sacrifice to worship any false God by or the true God in a Schismatical way but meerly for a monument of Concord equall priviledges in the service of the same God The Primitive Christians in Julian the Apostates time and under the ten Persecutions would not so much as cast a Graine of Incense into the fire which was made before an Idol no not to save their lives because it would have been looked upon and interpreted as a divine religious honour done to that Idol Neither would they bow themselves before the Romane-Eagles the Ensignes of the Camp for the same Reason Yet the same Christians made no scruple of lifting up their hands and eyes towards Heaven when they prayed in the open fields as that Legion of Christian Souldiers did mentioned by Justin Martyr which obtained raine for the Army of Marcus Antoninus in a time of great Distresse not fearing thereby to scandalize the Heathen and confirme them in their idolatrous worshipping of the Sun Moone and Stars because it was sufficiently known unto the world to whom they directed that bodily worship viz. not to the Host of Heaven but to the Lord of Hosts In like manner the Church of England cannot be justly censured for confirming the Romanists in the Belief of Transubstantiation and the suitable Practise of adoring the Hoast because she hath professedly condemned both that Principle and that Practise and openly declared that she directs not this Bodily worship of kneeling to the visible signes in the Sacrament immediately or indirectly or any way whatsoever as it is commonly minced and qualified with distinctions but solely and immediately to God in Heaven Yea I remember to have some where read that the same primitive Christians refused not to bow down and prostrate themseves before the Statues of the Emperours because it was reputed a civile honour and so profest by themselves And though they were taxed by some of the Heathen for worshipping of Ceres Bacchus because they adored at the receiving of the Bread and Wine in the Sacrament yet they constantly reteined the same Gesture not thinking fit to alter it upon so groundlesse a slander Yea Mr Cartwright acknowledgeth in his Epistle to the Church of England That if among the Romish filth we find any good Thing that we willingly receive not as theirs but as the Jewes did the holy Arke from the Philistines For herein saith he it is true that is said The sheep must not lay down her Fell because she sees the wolfe sometimes clothed with it And the Apostle hath taught us that it is lawfull to eate that meat which hath been sacrificed to Idols asking no question for Conscience sake 1 Cor. 10. 25 27. Why may we not then use that Gesture aright which hath been abused to Idolatry 2. But upon a more serious and considerate Review of what was decreed by Pope Honorius some few yeares after the Laterane Councill under Innocent 3. we shall find not that he enjoyned kneeling at the receiving of the Sacrament but Bowing at the Elevation thereof and the carrying it about in Procession Which also appeares clearly enough by the Practise of the Romanists at this Day who performe their Adorations accordingly Honorius Decree runs thus Extra De Celeb. Missarum cap. 10. Sacerdos frequenter doceat Plebem suam ut cum in Celebratione Missarum Elevatur hostia salutaris se reverenter inclinet idem faciens cum eam defert Presbyter ad infirmum that is Let the Priest often teach his People that when the Saving Hoast is elevated at the Celebration of the Masse they reverently bow themselves doing the like when the Priest carries it to the Sicke Ye see the Reverence here enjoyned is not kneeling but Bowing And the Time whereat this Bowing is to be performed is not the Time of Receiving the Sacrament but when the Hoast was elevated in the Masse or conveyed to the sick This Decree was set forth in the yeare 1220. and founded on a former Decree of the Laterane Councill under Innocent 3d. some 5. yeares before wherein it was determined Jesu Christi Corpus sanguinem in Sacramento Altaris sub speciebus Panis Vini Veraciter contineri Transubstantiatis Pane in Corpus Vino in Sanguinem potestate divina that is The Body and Blood of Jesus Christ in the Sacrament of the Altar are verily conteined under the formes of Bread Wine the Bread being transubstantiated into the Body and the Wine into the Blood of Christ by the power Divine See for this also Conc. Trid. Sess 13. cap. 4 5. Where the Cultus latriae or divine worship exhibited to the Sacrament is made the necessary consequent of Transubstantiation From the same fountaine sprang the Institution of that superstitious Festivall of Corpus Christi by Vrbane 4th Anno 1264. confirmed by Clement 5. Anno 1311. But what is all this to the Church of England or other Protestant Churches which use kneeling at the Receiving of the Sacrament touching which Pope Honorius enjoyned nothing nor medled with it at all but left it as he found it practised many yeares before his time whoever then reteine this auncient Gesture and comply not
are so far from the Doctrine of Transubstantiation or practising any Adoration to the Outward Signes that too many have run into the contrary extream of slighting profaning it either by thinking there is no Vertue or Presence of Christ in it or by carrying themselves in that careless manner at it as if they believed none 4. Musculus loc Com De Coenà Domini Non sic pueriliter desipimus ut quod Dominus mensae accubitu per occasionem Veteris Paschatis in hac est Sacramenti istius Institutione usus ad hoc esse factum existimemus ut normam nobis exemplum ad novi Paschatis Communicationem accumbendi praescriberet quemadmodum nec in eo nobis posita lex est quam sequamur quòd non manè sed vesperi Sacramentum hoc instituit Deinde non tam est commodum ut ingens Communicantium mulritudo ad mensas accumbat in Ecclesia quà m er a◠Domino ut cum paucis duodecim viz Discipulis ad unam mensam accumberet that is We are not so childishly foolish as to think because the Lord sate or leaned at the Table at the Institution of the Sacrament upon occasion of the old Passeover therefore it was done to the end that he might prescribe us a Rule and Paterne of sitting at the Partaking of the New Passover as hee appointed not us a Law to follow in that he instituted not the Sacrament in the Morning but in the Evening Besides it is not convenient that a great Company of Communicants should sit at Tables in the Church as it was for the Lord to sit at one Table with a Few viz with twelve Disciples 5. Daniel Chamier De Euchar l. 7. c. 11 § 10. Ipsa illa Celebratio est Actus religiosus ac proinde separari nequit ab Adoratione Christi The Celebration of the Sacrament is a religious Act and therefore cannot be separated from the Adoration of Christ Againe cap. 2. § 9. Adoramus in Eucharistia sed non adoramus Eucharistiam that is We doe not adore the Eucharist but wee adore at the Euchacharist or in the receiving of it Now what fitter Gesture to express this Adoration by than kneeling sure sitting was never counted proper for Worship The same Author lib. 8. cap. 2. § 22. Nemo unquam sic insaniit ut omnes Circumstantias actionum Christi dixerit observandas si sumpsisset Panem nec addidisset Accipite edite tam certè importunum esset urgere perpetuum Esum quà m Accubitum Et si non tantùm accubuisset sed etiam dixisset Accumbite tam seriò accumbendum esset quà m edendum Sed neutrum est Accubuit non jussit accumbere Dedit Panem jussit edere that is No man was ever so mad as to affirme that all the Circumstances of Christ's Actions were to be imitated and observed If he had took Bread and not added Take Eate it had been as absurd and unreasonable to press a perpetual Eating as a perpetual Sitting And if he had not only sate but said also sit ye we ought to have as seriously applyed our selves to Sitting as to Eating But it is neither so nor so He sate hee commanded not us to fit He gave Bread and commanded us to eate Let me adde He bad his Disciples to doe it in remembrance of Him and his Passion which Remembrance or Memorial is to last till Christ come again as the Apostle tels us 1 Cor. 11. 26. And Consequently the command binds the Church until his second comming at the World's End 6. To these I shall adde the Testimony of a Noble Frenchmam a great Enemy to the Superstitions of Rome and as Famous for his Pen as he was for his Sword It is Philip Mornay du Plessis in his Book of the Masse wrote on purpose to confute the Popish Errours in this Point viz lib. 4. cap. 7. pag. 732 where we find him easily distinguishing thus upon Saint Ambroses words Adoramus in Mysteriis non Mysteria in Sacramentis non Sacramenta Creatorem in Creaturâ Sanctificatâ non ipsam Creaturam that is We adore at the Mysteries not the Mysteries themselves at the Sacraments not the Sacraments themselves the Creatour in the Creature which is sanctified not the Creature it selfe 7. Yea Mr. Cartwright himselfe the first Great Champion of the Non-Conformists in his first Reply pag. 131 132 acknowlegeth again and again that Sitting at the Communion is not Necessary And though he say that kneeling is Dangerous he saith not It is unlawful Now if it be confessedly lawful even in his Judgment who was the first great Stickler against the Ceremonies of the Church methinks all should conforme to that Practise which hath been so generally received amongst us since the Reformation and obey lawful Authority when it is thereby commanded As for the Danger pretended to be feared may not it be justly esteemed a Feare where no Feare is when the very same Authority which commands kneeling at the Sacrament forbids the Adoration of the outward signes or Elements and openly declares it selfe against the Romish Doctrine of Transubstantiation Having thus shewen the Judgment and Practise of most Christian Churches throughout the World as touching the Gesture used at the receiving of the Sacrament together with the Opinions and Testimonies both of the Auncient Fathers and some Moderne Divines My next work shall be to draw some Observations from those Historical Passages which may serve to justify the Practise of the Church of England in this Particular To which I shall add some other Reasons drawen partly from Scripture-Grounds partly from the nature of the Duty or Service which this Gesture doth accompany 1. Though it be not cleare in the Gospel what Gesture our Saviour and his Apostles used at the receiving of the Sacrament yet that which they used at the Eating of the Passeover is expresly set down viz lying or leaning on Couches according to the Custome of the Jewish Church at that Time which they thought fit to conforme unto without the least Scruple or Affectation of Singularity So did they likewise in singing of the Hymne after Supper and other Circumstantials which were then generally practised and enjoyned by the Sanedrin though without any express Command of God for them And all this that they might not give just cause of offence whereof our Saviour was very tender where the thing enjoyned or used was not absolutely sinful or extreamly scandalous yea though sometimes he was not obliged therto in strict Justice as appears in the Case of paying the Tribute-mony Mat. 17. 24 which although he was not bound to as himselfe protested unto Peter yet rather than give offence in so smal a matter he bad Peter discharge it for them Both and wrought a miracle to that purpose Now though our Saviour and his Apostles used that Gesture at the Passover which was then generally practised in the Jewish Church yet they could not be ignorant that it was a
at all with the Papists in worshipping at the lifting up of the Hoast or the carrying it about in Procession but contrarywise renounce Both cannot be said with Colour of Reason to confirm them in their Errour or misguided Worship by obeying the Decree of P. Honorius No more then they can be said to confirme them in their Doctrine of Transubstantiation by reteining those words This is my Body This is my Blood at the Celebration of the Sacrament on the misunderstanding of which that Doctrine was grounded Why may not we as justly reteine the Adoration in the receiving directing it to the proper Object Christ corporally present in Heaven and spiritually in the Sacrament The Sursum corda in the Communion-Service Lift up your Hearts unto the Lord which our Church hath borrowed of the primitive Age shewes evidently enough whither our Worship is directed Ob. 6. At the Sacrament we put on and act the persons of coheires and represent our sitting with Christ at his Table in his Kingdome of Glory which requires a gesture of familiarity and fellowlike equality kneeling then is very unsuitable for it as being a Posture of Inferiority Subjection Humility Besides it crosseth the assurance of our Coheirship with Christ because it implies an unfellow-like and inferiour Condition in our future state of Glory and debaâ—â—s us from sociall admittance and entertainment as Guests at his Table Answ 1. If these Patrons of Non-conformity did not openly professe a sound beliefe in the Holy Trinity and the Godhead of our Saviour I could not imagine this objection could have proceeded from any other than some of those monstrous Apostates in Poland who revolted to Photinianisme other Blasphemous Sects so much pride presumption it hath in it and so manifest a Tendency to the imbracing of their opinions Neither hath it more Reason than Religion in it as being a Complication of Errours and Absurdities and groundless supposals It supposeth 1. that we have a kind of equality with Christ by our priviledge of Coheirship whereas there is a vast Distance between us He is Heire of all Things by Nature we be Heires by his free Donation Heaven was his possession from all Eternity It is but prepared for us to be possest after the Resurrection it is his Inheritance by purchase ours by Promise We are but Heires in Hope depending upon favour for Actuall Admission He is actuall Lord and Possessour and hath the Disposall of this Kingdome at his Command And however by taking our Nature upon him he became of kin to us and is not ashamed to call us Brethren yet considering our present vilenesse and his Height of Majesty methinks we should be ashamed afraid too not to acknowledge him such an elder Brother as is our Lord Prince who hath the spirit without measure annointed with the oyle of Gladness above his fellowes the supream head of his Church far exalted above all Angels as well as men And all this as Man How much vaster a Distance is there between us him being considered as the Son of God who thinks it no Robbery to be equall unto his Father as such we consider him when we kneel to him in the Sacrament 2. That our communicating at the Sacrament represents our future estate of Glory exprest by our Saviour under the similitude of eating and drinking with him at his Table in his Kingdome Whereas our Saviour clearly tels us that we are to celebrate it in coÌ„memoration of his Passion that is past not of our preferment that is to come This is my Blood of the new Testament which is shed for many for the remission of sins Mat. 26 28. The Apostle tels us the same This is my Body which is broken for you this do in remembrance of me 1 Cor. 11. 24. As often as ye eate this Bread drink this Cup ye do shew the Lords death till he come v. 26. 3. That a Gesture of Humility such as kneeling is crosseth and hindreth the assurance of our Coheirship Whereas if we will believe the Scriptures there is no vertue which better assureth our Interest in Christ and the Promises which are made to us in him than Humility which if it be not layd very deep as the foundation of all other Graces the whole structure will soon come to Ruine The first lesson which our Saviour gave his Followers was to deny themselves without which they could neither beare his Crosse nor follow him Mat. 16. 24. And Christs own Humility it is which the Apostle would have us set before our eyes as a Patterne to follow because thereby he obteined his Glory Phil. 2. 5-9 The deep Humility of the Centurion and woman of Canaan very well consorted with an extraordinary Faith and high Confidence in our Saviour whereof the one thought not himself worthy that Christ should honour him so far as to come under his Roof Mat. 8. 8. And the other as humbly took upon Her the disgracefull name of a Dog Mat. 15. 27. Yet both their Faiths are so highly commended by our Saviour as none else seemed to come neer them O Woman great is thy Faith Be it unto thee even as thou wilt said our Saviour to the one Mat. 15. 28. I have not found so great faith no not in Israel Mat. 8. 10. saith he to the other 4. Christs advancing our Nature by exalting it to his Fathers right Hand his assuming us into a kind of Fraternity and Coheirship with himselfe should serve to make us the more humble to confess our unworthinesse and to keep a geater Distance not to puff us up and make us presume upon our Priviledges It was the Guise and Character of the Pharisees to presse for the highest Roomes Mat. 23. 6. Whereas Christ chargeth his own Disciples to sit down in the lowest withall telling them that whosoever exalteth himselfe shall be abased and he that humbleth himself shall be exalted Luk. 14. 7 10 11. This effect the high Favours of God wrought in the Blessed Virgin and John the Baptist When the one heard from the Angell Gabriel that she should be the Mother of the Son of God She replyed Behold the Handmaid of the Lord. And humbly thanked God in her Song that he had regarded the low estate of his Handmaiden Luk. 1. 38 48. And when Christ came to the other to be Baptized he refused saying I have need to be baptized of Thee and comest Thou to me Mat. 3. 14. Yea he counted himself unworthy to stoop down and unloose his shoe-latchet Mark 1. 17. How much fitter then were it for us who come so farre short of these two eminent Patterns either with the Prodigall in the Gospell to come unto our heavenly Father with the like humble Confession I have sinned against Heaven and against thee and am no more worthy to be called thy Son Luk. 15. 18 19 21. Or with the penitent Publican to stand at a Distance cast down our Eyes and