to be necessary which our Sauiour is mentioned expresly to haue done as to giue thankes and to blesse twice first the Bread and then the Cup much lesse shold we think Sitting to be necessarie wherof nothing is mentioned in the Institution and therefore cannot be necessary at all seeing all things necessarily belonging to the Sacrament are so fully contained in the doctrine of the Institution set downe by Paul and the Euangelists that it were great temerity to affirme any thing to bee lacking CHAP. II. That to Kneele at the Lords Table agreeth with Decencie SECT I. How the Table of the Lord is taken in Scripture THus far hath beene reasoned against the opinion of those who hold Sitting to be a necessarie Ceremonie Now let vs come to their opinion who esteeme it more proper for the Sacrament then Kneeling because it is an vsuall Table-gesture and because Kneeling being abused to Idolatry in this Sacrament ought in their iudgement vtterly to be abolished in that action Then to begin at the first and try what gesture is most proper for the Sacrament Doubtlesse if neither Lying nor Sitting nor Standing nor Kneeling be necessarie but all be indifferent that gesture is most proper which is most agreeable vnto the rule wherby things indifferent should be determined that is the rule of Pietie Charitie and Decencie And to enter this tryall vvith Decencie To sit at a common Table beeing in our times most vsuall must also be most decent for a common Table but that it is a gesture most decent to be vsed at the Lords Table cannot be well affirmed except we first consider what the Lords Table is whether it be the same or like or different from a common Table For vnderstanding this point the better wee would try how the Lords Table is taken in Scripture whether for the materiall whereon the elements are set and consecrate and where-at and where-from they are distributed and giuen For if thereby the materiall bee onely and chiefly vnderstood it may seeme that there is little or no difference betwixt it and a common Table and that the Gestures and Manners that are proper for the one may well agree and be vsed at the other In the 10. chap. and 1. Epist. of the Corinths vers 21. mention is made of the Lords Table in these words Ye cannot drink the cup of the Lord and of deuils yee cannot bee partakers of the Table of the Lord and of the table of deuils As the Table of the Lord is taken in this place so shall we finde it vsed I hope in all other parts of Scripture But here neither by the Cup can be properly meant the materiall Cup nor by the Table the materiall Table because it is certaine that hee who is partaker of the table and cup of deuils may be partaker both of the materiall Cup of the Sacrament and sit at the materiall Table whereat it is giuen Yea moreouer may drinke the Sacrament of the bloud of Christ out of the one and eate the Sacrament of his Bodie at the other and yet the Apostle affirmeth that they cannot bee partakers of the Lords Table whereby it is euident that by the Table of the Lord another thing must bee meant then either the materiall Table or the symbolicall externall part of the Sacrament onely What is that The Bodie and Bloud of the Lord the Bread that came downe from heauen to giue life to the world which by a certaine colour of speech is called a Table So that speech set downe by Moses in the II. chapter of Numbers and the fourth verse Who shall giue vs flesh to eate is thus expressed in the 78. Psalm Can God prepare a Table in the Wildernesse Which words are presently interpreted ver 20. Can hee giue bread and prouide flesh for his people When our Sauiour promised to his Disciples that in his Kingdome they should eate and drinke at his Table neither did he meane by his Table any materiall Table or any naturall Food but that blessed eternall glorious life communicated with him by the Father which he would communicate with them in his Kingdome according to that which hee saith in Iohn chap. 6. vers 57. As the liuing Father hath sent mee and I liue by the Father so hee that eateth me shall liue by mee Then to bee short the Lords Table whereof we are partakers here and that whereof wee shall be partakers in heauen at the great Supper of the Lambe is the Lord Iesus himselfe his Bodie his Bloud his Righteousnesse his Life and the satiety of pleasures and ioyes that are in him for euermore This then being the Table of the Lord mentioned in the Scriptures whereof we come to be partakers at the Sacrament let vs see what manners and gestures are most decent to bee vsed thereat SECT 2. That Kneeling is Decent AS it is true that no place is more proper for a common supper then a faire Chamber or a Hall in a priuate house or Inne and no time fitter then the night season or at euen so there is no gesture more decent with vs then sitting at Table But if the day-light and the Lords Day a sacred place such as a Temple and a reuerend order such as to receiue before other meate be more decent for the Sacrament because it is not a common supper but the Lords Supper So a religious Gesture such as Kneeling should seeme more decent then a common Gesture such as Sitting because this is not a common Table but the Table of the Lord. SECT 3. An Obiection taken from the common Table-gesture answered IT may bee replyed that seeing there is a materiall Table whereon very bread and very wine are set and seeing we eate that bread and drinke that wine externally as wee doe other bread and other wine why should we not vse that same externall Gesture that wee vse at other common-Tables as most decent for the outward action I answere first there is a great difference betwixt eating and drinking and the Gesture and Sitting of body that men vse when they eate and drinke Eating and drinking are naturall actions in stead whereof no other action can bee vsed in receiuing meate and drinke but the gesture is Moral and voluntary and changeable according to the custome of Times Places and Persons and the nature of the action wherein it is vsed and therefore although wee eate and drinke externally at this Table as we doe at other tables because wee can eate and drinke no other way it will not follow that wee should vse no other gesture then that which we vse at other tables if the nature and qualitie of this Table require another Gesture then that which is common seeing the Gesture is voluntary and may and should be altered as the nature of the action requireth Next I answer that although the Bread and Wine bee materially the same with common bread and wine yet after the Consecration they are no more formally the
Sacrament of the Supper as a gesture proper to Arrians Now as in Sitting though wee symbolize with the Arrians yet did wee neuer blessed be God symbolize with them in Arrianisme because we haue beleeued and professed that Iesus Christ is God ouer all blessed for euer This faith and profession hath exempted vs from symbolizing with them in Arrianisme howbeit that in times places gestures and orders we haue had a conformitie For it is impossible that in euery thing the true Church can bee disconforme to Heretikes who hold many Truthes with her and Ceremonies So do we not symbolize with Papists in Papistry Superstition and Idolatry when wee Kneele at the Sacrament For we beleeue and openly professe that the Bodie of Christ is in the heauen sitting at the right hand of the Father and that the Bread is onely the Sacrament of his Body and therefore that we neither esteeme nor adore it for God but that in the Sacrament we adore and worship our Sauiour the Lord Iesus who as hee did breake his Body and shed his Bloud on the Crosse for vs so doth hee deliuer them and apply them to our soules to feed nourish vs vnto life eternall In this Sacrament to Kneele with this profession doth vindicate the religious Ceremonie from all blot and shew of euill from Papistry and Idolatry as our profession of Christ to bee God did vindicate our Sitting from the staine and impiety of Arrianism Know we not that the Idolaters of the Gentiles did bow their knees to their Idols Iupiter Mars c And Christians in this Ceremonie did symbolize with them in bowing of their knees to God but the Profession made difference betwixt our Kneeling and theirs SECT 7. That Kneeling hath and may bee lawfully vsed in the Sacrament as it is and was in Prayer O But thou wilt say that Kneeling was euer vsed in prayer but was lately brought in vse at the Sacrament by Honorius to worship the bread I answered before that it was not ordained by Honorius to be vsed at the receiuing but at the eleuation and carrying of it from place to place For at the receiuing of it it had beene the custome before Honorius time to haue bowed as the decree in speciall commanded the Priest to teach the people to bow themselues reuerently Cum eleuatur salutaris Hostia cum eam defert Presbyter ad infirmum when the sauing Host is eleuate in the Masse and when it is carried to the sicke So doubtlesse the Priest had beene commanded to teach the people to bow themselues at the Receiuing for he who so straitly commanded the people to Kneele at the onely sight of this Sacrament would much more haue commanded them to Kneele when they not onely did see but when they receiued it and ate it if it had not beene a receiued custome But put the case that Kneeling then did first beginne to bee vsed in the Sacrament yet might not the Church vpon the Reasons before expressed haue lawfully kneeled to God and our Sauiour the Lord Iesus at the receiuing Caluin in his 4. book of Instit. cap. 17. sect 37. affirmeth it in these words Christo inquiunt hanc venerationem deferimus primam si in coena hâ—c fieret dicerem adorationem cam demum esse legitimam quae non in signa residet sed ad Christum in caelo sedentem dirigitur In this place Caluin finding fault with the worship that was giuen to the Bread at the eleuation and at the pompous carrying of it thorow the streetes publike places saith that then the worship were lawfull if it were giuen to Christ in the action of the Supper did not rest in the signe but were directed to Christ sitting in heauen Peter Martyr a learned and diligent Diuine is of the same iudgement for so he writeth In Sacramento distinguimus symbola à rebus symbolis aliqueÌ„ honorem deferimus nimiruÌ„ vt tractentur decenter non abijciantur sunt enim sacrae res Deo semel deputatae quo vero adres significatas eas prompte alacriter adorandas concedimus inquit enim Augustinus hoc in loco Non peccatur adorando carnem Christi sed peccatur non adorando Class 4. locus X. Sect. 49. 50. Adoratio interna potest adhiberi sine periculo neque externa sua natura esset mala multi enim pij genua flectunt adorant In the Sacrament saith he we distinguish the symbols from the thing signified some honour we yeeld to the signes namely that they be decently handled and not slightly cast away for they are sacred things once dedicate to God but as for the thing signified these we grant shuld be readily chearefully adored for August saith in this place that it is no fault to adore Christs flesh but it is sin not to adore it And after a little Inward adoration may be vsed without perill neither is the outward adoration euill of it selfe for many bow their Knees adore religiously Caluin in the action of the Supper saith that it is lawfull to bow down and worship Christ sitting in heauen And Martyr saith That not only is it lawfully done but pie religiously Then I say Albeit it might be that in the action of the Supper men bowed not before the daies of Honorius yet certainely they might haue lawfully bowed for the reasons aboue named SECT 8. The obiection of the Brazen Serpent answered IF the Church might haue lawfully bowed at this Sacrament to God before Honorius time why may she not now bow as well as then Because say you that gesture in this action hath beene abused to Idolatry and therefore as Hezekias caused the brazen Serpent to be broken from the time the people beganne to adore it so should Kneeling be abolished in this action and not vsed because therein it hath beene abused to Idolatry That the answer to this may bee the more cleere two things would be considered the first is that when Hezekias destroyed the brazen Serpent it had no vse in Religion next that when the Brazen Serpent was destroyed hee discharged not that the worship should be giuen to God to whom it was due that before was abused and giuen to the Brazen Serpent as to bow their knees to lift vp their eyes and hands and to burne incense to God although before they had abused all these things giuen them to the Serpent So by this example we are taught to destroy the Idol but not to discharge the worship due to God that hath beene abused and giuen to the Idoll These things being considered let vs apply this example to the purpose The Bread was made the Idoll in the Sacrament and it was adored and vnto it the Knee was bowed which ought onely to haue beene bowed to God then the Bread should be abolished but that cannot bee neither will the example enforce that because it is not like the Brazen Serpent that had no vse in the
God all knees shall bow SECT 10. Wee strengthen not Papists in their Idolatry by our Kneeling at the Sacrament FInally it may be obiected that by introducing this gesture of Kneeling in stead of Sitting vsed in our Church before wee strengthen our aduersaries in their idolatry weaken the faith of our infirme brethren and condemne those that reformed our Religion Vnto the first I answere that the Idolatry of Papists consisteth no more in Kneeling at the actiō of the Sacrament then at the action of publike prayer And as their Idolatry in praying standeth in this that they direct their prayers and bow their knees to the Saints and Idols whom they adore and not to God So in this Sacrament their Idolatry is the adoring and bowing of their knees to the Element of Bread and not to their Sauiour the Bread of Life And therefore as the bowing of our knees when wee pray to God confirmeth them not in their Idolatry in praying to Saints no more in this action doth the bowing of our knees to Christ confirme their Idolatry in adoring the Bread And so themselues esteeme whose writings are no lesse vehement against our Kneeling at the Sacrament then against our Sitting for it is not the Kneeling except it be before an Idol which God forbid wee should esteeme the Sacrament to bee that maketh the worship Idolatrous but the opinion affection and profession of the Idolaters if they beleeue the Bread to bee God and bee in their hearts affected and deuoted to it as to God and openly in the doctrine and profession auouch it to be God Then it being manifest that by Kneeling they worship it their bread is an Idoll and their Kneeling Idolatrous for an Idoll is not made by the operation of the hand but by the opinion of the heart and confession of the mouth that is not by the craftsman but the worshipper By the contrary the Bread which wee breake and the Cup which we blesse is not made an Idoll when at the receiuing we bow our knees to God Because in our confession of faith and in our publike Doctrine in the thanksgiuing that goeth before our receiuing and in our Exhortations we openly professe and affirme that the Bread is not materially the Body it selfe but the Sacrament of the Body of Christ that the Cup is not materially the Bloud it selfe but the Sacrament of the Bloud of Christ And therefore that our adoration and Kneeling is erected to God and our Sauiour who sitteth in Heauen at the right hand of the Father And thus by our Kneeling Idolaters are not confirmed but confuted SECT II. The Kneeling offendeth not the weake Brethren AS for our weake brethren it is not the introduction of Kneeling that maketh them to offend of whom I haue heard many affirm that there is no gesture that can sufficiently expresse the reuerence and respect that in this action they owe to God If patiently wee can abide to heare the truth the verity is there is nothing that giueth such offence to the people as our contentions amongst our selues while we pretend the offence of the people When they see Cephas incensed against Paul and Paul against Cephas Pastor against Pastor for Sitting and Kneeling what can the simple people thinke but that in these Ceremonies the substance of Religion consisteth and that the change of these is the alteration of Religion seeing we make so much adoe about them If we did informe our people as our duty is that the Kingdome of God is neither in Sitting Standing nor Kneeling but that these are indifferent Ceremonies that may bee vsed and not vsed vsed in some Churches and not vsed in others vsed in some ages and not vsed in others vsed by some persons and not vsed by others as may serue best for edification That the reformed Church of France that Standeth when they rereiue the Sacrament differeth not in any substantiall point of Religion from our Church that Sate and the Church of England that Kneeleth differeth not from the Church of France nor vs when we Sate and they stood And therefore that now when we shall Kneele wee shall differ nothing from our selues when we Sate in any substantiall and necessarie point or Ceremony that belongeth to this sacred action If this wee would informe the people and cease from contention there would be no scandall taken by them Caluin Inst. lib. 4. cap. 10 sect 30. God would not saith the learned Diuine in externall Ceremonies and Discipline prescribe particularly what we ought to follow because he foresaw that to depend from the condition of times neither did he iudge one forme agreeable to all ages Heere then saith he wee must flye to the generall rules which God hath giuen that according to them may be defined whatsoeuer the necessity of the Church requireth to bee appointed for order and decency Finally seeing God hath set downe nothing expresly because they are neither necessary to saluation and are diuersly to be applyed to the manners of euery age and for the edification of the Church It is lawful as the vtility of the Church shall require as well to change and abrogate those that haue beene in vse as to appoint new Ceremonies I confesse indeed that we should not run rashly and for light motiues to nouation but what may hurt what may edifie charity can best iudge Quam si moderatricē partiemur salua erunt omnia Which charity if we can suffer to be moderatrix all things shal be in safety and go well The same Author immediately before speaking of Kneeling saith that in the generall it is commanded by God but the speciall determination when and where and in what cases it is to be vsed is left to the arbiterment of the Church If the vse of this Ceremony which is appointed by God himselfe be left to the determination of the Church shall Standing or Sitting be exempted from their iudgement Ceremonies that are not prescribed by God It is true that for Standing wee haue some examples but no rule nor precept except it bee for the Priests Standing at the Altar when he did offer the Sacrifice In the publike worship of God such as sacrificing and praying I find not Sitting to haue been vsed As for the Passeouer it was sacrificed publikely but was eaten in priuate houses as another ordinary supper whereat for commodity and ease they were accustomed to Sit. Moses when he was wearie of Standing Exod. 17. 12. was set on a Stone Heere the Ceremony giueth place to Charity and the seruice was not ordinary but miraculous and extraordinary 1. Kings 19. 4. Elias likewise being wearie did sit downe vnder a Iuniper Tree vbi expetebat cum animo suo Tremellius interprets Secum where he desired in his heart to dye and said It is enough Lord take my soule This prayer is made in a secret place and seemeth to haue been a priuy Meditation 2. Samuel 7. 18. Our Translation hath that Dauid went in and