years how many who think themselves above the Ordinance Yea many who deny the whole mystery of our Redemption by entertaining old Heresies concerning our Saviviour whose death is therein commemorated and the Benefits thereof applied unto the worthy Communicants As for our first Reformers they were so far from thinking it scandalous to retaine kneeling at the Sacrament that they did it on purpose to avoid the scandal which otherwise would have been given to the Papists and to stop their blasphemous mouths who vilified the Sacrament given in our Church with the odious and ignominious Names of Bakers Bread Vintners Wine Profane Elements Ale-cakes and such like reproachful Terms Wherefore to testifie their due esteem thereof the Bread and Wine being consecrated to so blessed and holy a use as is the Communion of the Body and Bloud of Christ and repel the slander of such virulent Tongues they thought fit to shew their inward regard of it by their outward Reverence in Kneeling Thus as Physick is necessary for the Patient not essentially as his daily food but accidentally because of his present Infirmity so kneeling is prescribed as a necessary Gesture at the receiving of the Communion partly to vindicate the Church from the slanders of the Papists partly to reform or prevent the irreligious Behaviour of the Profane And the same prudent course did the Church of Christ take in the ancient times at that other Sacrament of Baptisme wherein she first used a threefold immersion by an Apostolical Tradition to express her Faith in the Trinity and her Detestation of the contrary Heresies of Praxeas Hermogenes and Sabellius But when the Arians afterwards abused this Rite to the countenancing of their error touching the diversity of essence amongst the three Persons the Orthodox Christians to shew their dislike thereof used a single Immersion yet not condemning the other So Greg. the Great and Conc. Tol. 4. Can. 5. When Arâ—anisme was scattered the Church freely used either one or other as they thought fit So though some few Churches thought fit to use standing or sitting at the Communion in the beginning of the Reformation the Adoration of the Hoast being then fresh in memory the better to avoke the People from it and to shew their own Abhorrence of it Yet now on the rooting out of Popery and the setling of the Reformation for so many years the case is much altered It is a good Rule in the law Causâ sublatâ tolli constitutionem ex causâ illâ ortam That the cause being taken away the constitution grounded thereon sinks with it The Chirurgeon deals otherwise with a foule sore then with a wound that is come to Agglutination How much more reason is there to retain kneeling amongst us who have had it appointed by our first Reformers and found it continued ever since until these late unhappy Distractions wherein we have welnigh lost the Very Substance of Religion together with the Ceremonies 8. The Protestant Churches of Poland though differing in some other Particulars yet when they met together at several Times and Places to agree amongst other Points which they accounted either most material or most feizible upon some uniforme order in the receiving of the Sacrament though they permitted Standing thereat to some of the Helvetick Confession who had been anciently used to it for those of the Augustane and Bohemick always communicated kneeling and could not so soon or so easily be induced to break their old Custom yet they absolutely condemned sitting The Reasons whereof are remarkable and to be well heeded by us of this distracted Nation whose case and condition doth so near resemble Theirs 1. They tell us that none scrupled at kneeling but the simpler and more ignorant sort 2. That some affected sitting out of a foolish mistake and pretence of imitating Christ therein 3. That this Gesture of sitting was contrary to the Practise of the Evangelical Churches throughout Europe 4. That it was introduced by the Arianizing Anabaptists who revolted from them and fell into several Blasphemous Errors touching the Trinity and our Blessed Saviour and handled Christ as rudely and prophanely as they did his Sacraments by setting themselves in the same Throne with him as if they had been his Equals and therefore it was fit to be left unto them as a marke of Distinction whereby they might be discerned from the Orthodox Professors I would to God we had not too much Ground of saying the same at this Day when so many People amongst us have been drawn away and misled into several Blasphemous Errours touching Christ especially and the Trinity and are like to continue therein and increase in number as long as they see such Unconformity and Disobedience in several of the Ministery For how can we think in any Reason to reduce these Sectaries unto the Vnity of the Faith whilst so many amongst us break the Vnity of the Church and can neither accord with their Brethren nor obey their Superiors Our Arguments will prevail little and our Authority less Were it not far better after the example of these Polonian Churches to leave sitting unto the Sectaries as a Character of difference least otherwise we seem to countenance them in their Errors Especially when that fancy of reigning with Christ here upon Earth hath so strongly possessed many of their Brains that it hath set them upon desperate Projects to make good and fulfill their Dreams I hope that I shall not be thought to speak without Reason when I have told you that Mr. Archer the late Chiliast hath the same Ground for sitting at the Communion who would have it then used as a Badge and Cognizance of Christians believing in Christs promise of coming to Reign on this Earth again and to take them into a familiar and a kind of equal Conversation with him which Conceit of his methinks may not be unfitly dasht by that Check of Augustus which he gave to one who entertained him meanly I did not think that you and I had been so familiar It is worthy also our observation that as the multiplying of Sects and Heresies in Poland was the unhappy fruit of the Dissension of those Churches especially about the matter of the Sacrament so it proved the happy occasion of uniting them together God grant we may learn wit by their example 9. The nature of the Service if well considered requires the most humble and reverential Gesture For in the receiving of this Holy Sacrament we are made Partakers of all the Benefits of Christs Death and Passion which therein are conveyed unto us and thereby applied We therein also offer up our selves both Souls and Bodies with all that we have or are unto God in the nature of a Peace-offering or Sacrifice of Thanksgiving for the many great unspeakable Benefits bestowed upon us through Christ when he offered up himself unto his Father a Propitiatory Sacrifice upon the Cross Therein we receive a Pardon of our Sins past Power to subdue Corruptions
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
No Preacher may kneel when he enters the Pulpit whilst the People in the meane time are busied in singing of the Psalme Yea Hannah shall be condemned for praying at the Tabernacle the Place of publick worship when she privately importuned God to look on her Affliction and give her a Son It appeares by King Solomons Prayer at the Dedication of the Temple that the Israelites put up their private occasionall petitions in the house of Prayer 1 King 8. 38 39. 41 43. S. Pauls practise shews the same Act. 22. 17. When the Priest offered up the Sacrifices which were of severall sorts the severall Parties which brought them offered up withall their particular Devotions whether Confession Prayer or Praise according to the nature of the Sacrifice and the condition of the Supplicant When Zacharias offered Incense in the Temple the People were praying without and for ought the Text tels us every one singly by himself during the time of the publick Service which was performed in the name and behalfe of the whole This also condemnes the practise of all those who stand at the receiving of the Communion as many of the Non-conformists did and many whole Churches now do whom they will be loth to condemne whilst the maine of the Congregation who yet keep their Seats or are newly returned to them are imployed in meditation reading or singing of Psalmes The like is done in greater Congregations where they sit one Company after another So that what ever Gesture is used there must be place left for private Devotions 3. As for the meaness of the Elements which is pretended in prejudice of kneeling at the Receipt of them it is an Argument which savours of too much folly and profanenesse For if we consider the Elements in themselves they are the Best the most necessary and the most excellent of Foods Bread the staffe of life and strengthner of mans Heart Wine the chief Refresher and Reviver of the Spirits But if we look on them in their use and Designation as they are to be looked on in the Sacrament they are called by our Saviour himselfe who best knew what they were his own Body and Blood that is sacred and efficacious Instruments of conveying his Body and Blood unto us with all the vertues merits of his Death Passion And whoever call or esteem such as these mean and vile are most unworthy Blasphemers who as little deserve to receive benefit from Christ as they regard his Ordinances 4. Joy Thanksgiving very well sute with Humility and a lowly Gesture What prudent or sober Person can judge it unfit to abase himselfe when he receives an high favour from a person of honour or to bend his knees when he is dignifyed by his Prince If we consider as we ought either Gods Majesty or our own meanness the more we are honoured by him the more we shall humble our selves confessing with Jacob that we are lesse than the least of Gods Mercies with Abraham that we are Dust and Ashes and with the Centurion in the Gospell that we are not worthy to receive Christ under our Roof No sooner had the Psalmist told us that God had set his Sonne Christ upon his holy Hill of Sion but he presently admonisheth all of their Duty viz. To serve the Lord with Feare and rejoyce with Trembling Psalm 2. 11. And least any should presume to plead a Priviledge of Exemption he calls upon the Greatest to performe this Service Be wise now therefore O ye Kings be instructed ye Judges of the Earth v. 10. If those of the highest Rank must allay their Joy with feare and Trembling methinks none of us should think our selves so over-wise great or holy as to neglect this instruction of the royall Psalmist but to expresse our Humility at so solemne a Service as that of the Eucharist and abate somewhat of the swelling conceit of Coheirs by remembring that we are Children of this everlasting Father as the Prophet Esay stiles our Saviour Isa 9. 6. and 8. 18. with Heb. 2. 13. and Subjects of this universall Monarch whom God hath entâ—roned upon his holy Hill and put all Creatures under his Foot that so they might honour and obey him and be absolutely subject to his Disposall FINIS ASHWELL'S PRIMITIVE GESTVRE At The COMMUNION