another on the Cheek at meeting Of Inferiors to kiss the hand of the Superior but of Suppliants and Petitioners who would express the greatest Humility to bow themselves before him towards the Earth So we read in Holy Scripture that Abraham bowed himself to the Hittites when he petitioned them for a Sepulchre wherein to bury Sarah his Wife So Jacob to his elder Brother Esau when he petitioned him to be favourable to him and accept his present So the Patriarchs to Joseph when they petitioned him for a supply of Corn in the time of Dearth So David to King Saul when he pleaded his Innocency So Nathan the Prophet and Bathsheba to David when they supplicated him in behalf of Solomon c. This Gesture therefore was used by the Primitive Christians in their most Solemn Prayers and Services wherein they endeavored to express the greatest Piety and Humility And more especially at the receiving of the Holy Sacrament the Auncients rightly judging that the Solemnity of the Eucharist was the chief part of that publick Worship which was due unto God only since the Place where the Eucharist was celebrated was peculiarly entituled The Place of Prayer So Saint Augustine tell us Sermon 237. de Temp. Post Sermonem fit missa Catechumenis manebunt Fideles Venietur ad locum Orationis After Sermon the Prayers for the Catechumens are said The faithful tarry behind Then we come to the Place of Prayer By this Gesture also the Christians of old made a publick profession of their faith that Christ was God and man in one and the same Person and present by his Divine Power in the Sacrament thus honouring the Son as they honoured the Father according as we are commanded Jo. 5. 23 and as every one is bound to doe who believes in him aright that He is God manifested in the Flesh 1 Tim. 3. 16. Without a sound and right Faith we are no fit Partakers of this Sacrament and that Faith which we have in our Heart we are to express outwardly upon every just Occasion and especially in the Acts of God's publick Worship wherein we testify and make known to others what we inwardly acknowledge For it is not sufficient to believe with the Heart we must confess also with the Mouth as we read Rom. 10. 10. and consequently we are to profess the same Belief by our bodily Gesture as well as by our Speech seeing there is the same reason of Both namely the outward witnessing of that Belief which is within And this is more especially requisite when Sects and Heresies arise which corrupt and pervert the Articles of Faith concerning our Saviour either denying his God-head or dividing his Person as some then did and as others at this Day do To oppose and contra-distinguish themselves unto These the Christians of those elder Times adored Christ in the Sacrament thus honouring him and his Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the same undivided worship as Naz tels us in that Oration which he made to the 150 Bishops assembled at Constantinople thus openly testifying their Belief in him as coeternal and consubstantial to the Father and worthy of the same Honour with him The same Father thus elegantly expresseth it in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sentences which he thus put into Greek verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense whereof is this He is a fool who worships not the Eternal word of God equally to his heavenly Father He is a fool who worships not the Word incarnate appearing amongst us equally to God the Word in heaven before his Incarnation Such an one either separateh God the Word from his Father or the humane nature from the Word These are the chief of my witnesses who give the most clear and pregnant Testimonies concerning the Practise of the Auncient Church in this Particular To them I shall add some others who though they speak not particularly for a Posture of Adoration yet when in more general Termes they either press or mention the use of an humble and a reverend Gesture they cannot in reason be thought to mean any other than what the former more expresly declared Dionys Eccles hier cap 3 cals the Sacramental Bread and Wine which are placed on the holy Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venerable or adorable Signes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Venerable or adorable Signes are set on the Divine Altar whereby Christ is represented and partaken of Origen in his fifth homily in diversos-Quando sanctum cibum illudque incorruptum accipis epulum quando vitae poculo pane frueris manducas bibis corpus sanguinem Domini tunc Dominus sub tectum tuum ingreditur tu ergo humilians teipsum imitare Centurionem dicito Domine non sum dignus ut intres sub tectum meum That is when thou partakest of the holy food and immortal Banquet when thou enjoyest the Bread and Cup of life thou eatest and drinkest the Body and Bloud of the Lord then the Lord entreth under thy Roof Thou therefore humbling thy selfe imitate the Centurion and say Lord I am not worthy that thou shouldest enter under my Roof Cypr Testim ad Quirinum lib. 3. 94. Cum honore timore Eucharistiam accipiendam that is the Eucharist is to be received with feare and honour For which he cites 1 Cor. 11. 27. Ambr or rather Hilarius in 1 Cor. 11. 28. Devoto animo cum timore accedendum ad Communionem docet ut sciat mens se reverentiam debere ei ad cujus corpus sumendum accedit Hoc enim apud se debet judicare quia Dominus est cujus in mysterio sanguinem potat qui testis est beneficii Dei Quem nos si cum disciplinâ accipiamus non erimus indigni sanguine corpore Domini non inultum scientes corpus Domini negligenter accipere that is The Apostle teacheth us to approach unto the Communion with fear and a devout mind that our Mind may know we owe reverence to him to the receiving of whose Body we draw near for this he ought to judge within himself that it is the Lord whose Bloud he drinketh in the Sacrament which is a testimonie of God's favour Whom if we receive with Discipline we shall not be unworthy of the Bloud and Body of the Lord knowing that to receive the Body of the Lord in a negligent manner will not be unpunished The Discipline which he speakes of is the outward Order and Carriage prescribed by the Church Whereof St. Cyp long before him speaks in his Tract De Orat Dom Sit Orantibus Sermo Precatio cum Disciplinâ quietem continens pudorem Cogitemus nos sub conspectu Dei stare Placendum est divinis oculis habitu corporis modo vocis that is Let the speech and Prayer of Supplicants be with Discipline
England the very same Authority which enjoyns the Communicant to kneel at the receiving of the Sacrament enjoyns the Minister who gives it to deliver it with a Prayer and which is more the Receiver is to testifie his assent to that Prayer by saying Amen at the close according to the ancient Custom of the Church This is attested not only by those antient Constitutions which go under the name of the Apostles but also by Cyril of Jerusalem for the East and by Saint Augustine for the West as the practice and general usage of the Christian Church Const Apost lib. 8. cap. 13. thus directeth the Service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Let the Bishop give the Oblation of Bread saying The Body of Christ and let him that receiveth it say Amen Then the Deacon having taken the Cup and delivering it let him say The Bloud of Christ the Cup of Life and let him that drinketh say Amen Cyrill of Jerusalem tells us the same in his Instructions to the Communicant Orat Mystag 5 ta The Place before cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Receive the Body of Christ saying withal Amen Then approach to receive the Cup of Christs Bloud bowing thy self and saying Amen after the manner of Divine Worship and Adoration Saint Augustine also witnesseth for his time saying Vniversa Ecclesia accepto sanguine Christi dicit Amen That is The Vniversal Church at the receiving of the Bloud of Christ saith Amen So he Resp ad qu. Orosii 49. Methinks they who scruple not to kneel at other Prayers should make as little question to kneel at this which though a very short one is a very solemn and material one especially when at the same time if they really be such devout Receivers as they would be thought to be they lift up their Hearts in secret Prayer and Praise unto God in Praise for the great Benefits there bestowed Christ and his Merits and in Prayer for a Blessing upon the Sacrament that it may prove effectual to those ends for which God appointed it and that themselves may for the future walk in some measure answerable to so great and undeserved mercies Sure kneeling will best suit both with that publick Prayer of the Minister and this private one of the Receiver as that which best expresseth both his Humility and his Thankfulness Now if any are pleased to cavil that the Minister who officiates and pronounceth the Prayer stands at the same time when the Communicant is enjoyned to kneel they have as much reason to except at him when he useth the same Gesture at the pronouncing of the Blessing which is a like short Prayer at Parents also when they bless their Children and at the Priests under the Law who used the same Posture when they blessed the People at the Passover 2 Chron. 36. 27. Yea we read that Jacob sate upon the Bed when he blessed the two Sons of Joseph in the same Prayer-Form Whereas they with their Father Joseph received the Blessing with a very low Bow Gen. 48. 2 12. 11. The more worthy any Creature or Ordinance of God is in it self or the nearer Relation it hath unto God the more honour and reverence is due thereto So the parts of the Tabernacle and Temple viz. The Court the Holy Place and the Holy of Holies had several Degrees of Holiness and were regarded accordingly The Levites might officiate in the outward Court the Priests only in that which was called Holy the High-Priest only might enter into the Holy of Holies and that but once a yeare So for the Sacrifices some of them must be eaten by any whom the Officer would invite some by the Priest alone and others must be entirely offered up unto God and consumed upon the Altar Now the Sacrament of the Lords Supper hath been always accounted the most Sacred and Solemn Ordinance of God in the Christian Church and Christ himself hath taught us that his Body and Bloud are therein contained and communicated unto us thereby Whence it will follow that we owe a proportionable Reverence thereto and are to honour God thereat with the greatest Humility and Devotion When the Angel of the Lord appeared in the Bush Moses was forbid to approach too near and commanded to pull off his Shoes because the place whereon he stood was Holy Ground Exod. 3. 5. Shall we then irreverently approach unto that Table whereat the Lord of Angels is present attended by those Heavenly Officers present in so near so strange so mysterious a way Moses then hid his face at that dreadful sight ver 6. and shall we come to the Sacrament with bold Looks and Gestures as if we were Christs Fellows and Equals When Jacob saw God but in a night Vision he was presently struck upon his waking with an awful Regard which made him say How dreadful is this Place this is no other but the House of God and this is the Gate of Heaven Gen. 28. 13 16 17. Shall not we be alike affected at the Sacrament and ready to express our Regard of it wherein we are admitted not only to his House but to his Table not only see the Gate but eat the Bread of Heaven the Celestial Manna The Antient Fathers of the Church have therefore upon all occasions endeavoured to strike an awe in us and work a due regard toward the Sacrament by the high and venerable Titles which they bestowed thereon Chrysost in 1 Cor. 10. 16. calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dreadful Mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The awful and most dreadful Cup and the whole Service wherein Christ is offered up representatively instead of the slaughtered Beasts under the Law he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Service much more dreadful and Majestical then any under the Law Greg. Naz. calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Copy or resemblance of Great Mysteries Saint Aug. de Verb. Dni Serm. 28. calls it Coeleste venerabile Sacramentum The Heavenly and Venerable Sacrament Greg. M. Dial. 4. c. 58. tells us that none of the Faithful doubt but that at the time of Consecration ad Sacerdotis vocem Coelos aperiri Angelorum choros adesse The Heavens are opened at the voice of the Priest and the Quire of Angels present Dionys as before calls the Sacramental Signes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venerable or Adorable Signes The Communion-Table is also honored with the Titles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Mystical dreadful royal Sure these ancient worthies of the Church were much mistaken in the misapplying of such Holy and Honorable Titles to the Sacrament with the Service and Table that attend it if no manner of awefulness or veneration were due unto it or they are much mistaken at this day who think the Ordinance so mean and the Table so contemptible as those in the Prophet Malachi's time did that any careless Posture is good enough for it and kneeling too good Adoration indeed is due unto God alone but a
the guests who are in severall seats whereby the use of a coÌ„mon Table is overthrown and the Communion destroyed Clemens Alex. Strom. 1. witnesseth of the time werein he lived that when some had divided the Sacrament they suffred ever one of the People to take his Part. Ans 1. The Sacrament is called The Lords Supper not that it agrees in all things with our ordinary Suppers but by occasion of the first institution which was at Supper time after the eating of the Passeover Whence the Christian Church from that time till â—his day hath generally received it in the morning fasting and the Non-conformists practise the same and yet think not they violate the Order of Christ in thus crossing that Circumstance of the first Institution It is observable also that in the very same Chapter wherein the Apostle cals it The Lords Supper he calls it also The Body and Blood of the Lord taxeth them for their irreverence in partaking thereof and their disregard of so high and holy an Ordinance as if they valued it no more then their common food And I have already shewed that the Church of Christ constantly and studiously made a Distinction between that Gesture which they used at this holy Feast and that which they used at their ordinary meales But I had rather answer this Argument from the Practice of the Objectours in relation to other circumstances which attend the taking of our common food and are the usuall appurtenances of an ordinary supper as sitting covered discoursing laughing carving and reaching the Dish to one another drinking to welcoming one another with the like for which there is the same reason and the same allowable freedome if this Argument be of any force Yet those who urge a supper-Gesture neither use nor urge these circumstances It is possible this Gesture may have given occasion to some such rudeness in the more clownish ignorant sort but for ought I can find are not justifyed or approved by any sober Persons of that way For they generally sit bare when they receive the Bread and Wine receive them from the hand of the Minister returne the Cup to him againe and are silent during the whole Time of the Solemnity 2. As to the carrying about of the Bread Wine by the Minister that officiates it is a deviation from the Order of the Church of England which exhorts and chargeth all by the mouth of the Priest who officiats to come and draw neer unto the Lords Table and so comunicate together as many as can atonce and all ought to do it successively in proportionable Companies If they would have all communicate together at the same Table at the same time they talke of Impossibilities especially in numerous Congregations Our Saviour and his Apostles were a small Company and so might conveniently meet together at the same Table But Larger Congregations such as we now have and admit to the Communion are not in a capacity of meeting there all together but must come to the Table in convenient numbers one company after another what gesture soever they receive it with whether kneeling standing or sitting And yet they may be well said to partake of the same Table because they partake of the same Bread and Wine which is there placed and consecrated and thence delivered unto them Those noble Iewish Captives are said to partake of King Nebuchadnezzars Table though they came not neere it meerely be-because certaine Portions of meate and wine the same which the King ate and drank of were sent unto See 2 Sam. chap. 11. 8. Gen. 43. 16. 32. 34. them fom his Table or by his speciall Appointment Dan. 1. 3 4 5. the like had Jehoiachin from Evilmerodach 2. King 25. 27 30. and Mephibosheth from David 2 Sam. 9. 10 11. And those Idolaters who are said to be Partakers of the Table of Devils in opposition to the Partakers of the Lords Table 1 Cor. 10. 21. did not eat or drink sitting at the Altar of the Idol but onely ate part of those Sacrifices which had been offered on the Altar whether in the Temple of the Idol or at their own Houses v. 27 28. ch 8. 10 when severall companies at a great Festivall Time sit down successively at the same Noble mans Board they are all said to be partakers of one and the same Table And in Gentlemens Houses where the Cups and Glasses are not usually set on the Table but brought unto the Guests as they have occasion to drink yet all the Guests are as truly and properly said to communicate of the Wine as of the Bread and Meat which are placed on the Table whereat they sit Neither is the Lords Table made for a set formall meale but a spirituall Repast where there is as much satisfaction in a Bit as in a whole loafe as much virtue in a few Drops as in a large draught of Wine Let me adde that the place urged for this communicating at one Table viz. 1 Cor. 11. 21 33. belongs not to the Sacrament but the Feasts of Charity which accompanied it And these are long ago disused nor are thought fit to be revived by those that contend for the fitting at the communion so that no argument can be drawn from thence 3. The Communicants usually receive Portions of the same loaf whereby they signifie themselves to be the same Bread and Body as the Apostle speakes 1 Cor. 10. 16. But it is neither necessary nor fitting that to signifie their fellowship at the Communion Table and to represent their eating and drinking with Christ at his Table in his Kingdome they should carve for themselves or deliver the Parcels to one another promiscuously seeing the Apostle in the same place makes an evident distinction between this holy Communion and our common Meales 1 Cor. 10. 16. and ch 11. 22. Neither read we of any such Thing at the first Institution to which they would have our present Practice to be conformed that the Apostles took their severall Portions of Bread without any Delivery of them by Christ much lesse that they promiscuously distributed them to one another But they took them severally from the hand of their Master as will appeare by what is left recorded touching the manner and method used in the eating of the Passover at the close of which Feast the Gospell tels us that the Sacrament was instituted For Beza Annot. in Mat. 26. 20. informes us out of of Paulus Burgensis and Emanuel Tremelius both learned Jewes and Converts and out of Scaliger De Emend Temp. who was very well verst in the writings of their Rabbins that after the first Course ended the Guests arose and washed their Feet then sitting down againe at the Table the Father of the Family divided a loaf of unleavened Bread into two Parts the one halfe whereof he covered with a Napkin till the End of Supper when bringing it forth he divided it into as many Parcels as there were Guests at
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
sanguinis Christi sumant Sessionis verò ad mensam Domini quia praeter Ritus in omnibus per Europam Evangelicis Ecclesiis vulgò consuetos Illi inter nos primi Authores extiterunt qui omnia temerè in Ecclesiâ immutantes sine scientià Christum quasi imitantes à nobis ad Arianismum perfidi Transfugae facti sunt quare hanc propriam ipsis ut Christum ita sacra ejus irreverenter tractantibus tanquam minus honestam ac religiosam simplicioribusque admodum scandalosam Ceremoniam rejicimus That is It were best and to be wisht that the Holy Communion should be celebrated with the same Rites in all the Evangelical Churches throughout the whole Kingdome of Poland And truly the Thing were not so difficult as to the Ministers and the wiser Sort. But because the Vulgar and unlearned Sort would be offended with the change of their Ceremonies Therefore we leave and permit them their Christian liberty so that the Godly may take the Sacrament of the Body and Bloud of Christ either standing or kneeling But for sitting at the Lord's Table because these first introduced it amongst us who differently from the Rites commonly received in all the Evangelical Churches throughout Europe altering all things rashly in the Church and foolishly pretending to imitate Christ therein became perfidious Revolters from us to Arianisme therefore we reject this Ceremomony as peculiar unto them who as unreverently handle Christ as they doe his Sacraments and as being not so decent and religious but very scandalous to the Simple and Ignorant Lastly Another General Synod of Theirs held at Wlodeslau A. D. 1583 confirmes the same Quod attinet ad Ceremonias Coenae Domini Sententia jam olim in Sendomiriensi Synodo agitata Conclusio in Generali Cracoviensi atque Petricoviensi Synodo facta repetita in hoc etiam Wlodislaviensis Synodi Consessu approbata est nempe ne in usu sit Sessio ad mensam Domini in ullis hujus nostri Consensus Ecclesiis Poloniae Lituaniae c Nam haec Caeremonia licet cum caeteris libera Ecclesiis Christianis Coetibus Evangelicis non est usitata tantumque infidelibus Arianis cum Domino pari Solio sese collocantibus propria Cùm itaque Sessio potissimùm occasione malo auspicio illorum qui miserrimè ex nobis exciderunt Dominum qui nos redemit abnegârunt in consuetudinem irrepsit aliquot nostris Ecclesiis Rogamus Hortamur omnes istos Coetus fratres nostros in Domino ut Sessionem commutent in Ceremonias nobis in Ecclesiis Evangelicis per Europam consuetas sc ut administretur Coena Domini Stantibus vel genua flectentibus cum Protestatione contra Artolatriam Papistis consuetam Quem utrumque Ritum prout in quibus Ecclesiis hactenus usitatus est nobis liberum sine Scandalo Vituperatione invicem relinquimus approbamus That is As to the Ceremonies of the Lord's Supper the Decree debated long agoe in the Synod of Sendomire and the Determination made and repeated in the General Synods at Cracow and Petricow is approved also in this Session of the Synod of Wlodislau viz that sitting at the Table of the Lord be not used in any Churches of our Communion in Poland Lituania c. For this Ceremony although free as the rest is not used in the Christian Churches and Evangelical Assemblies but is proper only to the Infidel Arians who seat themselves in the same Throne with the Lord. Seeing then that sitting crept up by degrees into a Custome in some Churches of Ours cheifly by occasion and the evil Advice of Those who wretchedly fell from us and denyed the Lord who bought them we entreat and exhort all those Churches and Brethren of Ours in the Lord that they change their Sitting into such Ceremonies as are used by us in the Evangelical Churches throughout Europe viz that the Supper of the Lord be administred to such as stand or kneel with a Protestation against the Bread-worship used by the Papists both which ceremonies according as either hath been used by us in our Churches we indifferently leave free and approve to be used without Scandal or Blame 4. The Reformed Churches of France and others which follow the example of Zurich and Geneva do for the generality as far as I can learn communicate standing yet with a Bow or low Reverence at their approach unto the Table where they take the Sacrament in both kinds in an ambulatory Posture passing from their Seats to the Table and from thence after they have communicated to another part of the Church And this Gesture they use not as condemning that of kneeling but being well nigh necessitated thereto in many places by the great number of Communicants which otherwise could not be dispatched in any competent time 5. Of all the Forreign Churches which go under the name of Reformed I can find but one which useth sitting or forbiddeth kneeling viz. The Church of Holland with the most of her Confederates For in West-Friesland they receive standing as in other Calvinian Churches Thus we read in the Harmony of the four Synods of Holland Liberum est stando sedendo vel eundo Coenam celebrare non autem geniculando ob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 periculum Pag. 33. That is It is left free to celebrate the Lords Supper Standing Sitting or Walking but not kneeling by reason of the Danger of Bread-worship What force there is in this Reason especially to us at this day shall be seen anon In the Interim we may observe that they think not this Decree so necessary but it may be changed upon better consideration for thus they say in the Conclusion Articuli hi ita mutu◠consensu sunt constituti ut si utilitas Ecclesiarum aliud postulat mutari augeri minui possint debeant That is These Articles are so setled by mutual consent that if the good of the Churches require it they may and ought be changed augmented or diminished 6. Our neighbour Church of Scotland being wrought upon by some Zelots of late days practised sitting also for some few years till kneeling was enjoyned by the Synod of Perth and so continued till the beginning of these unhappy Troubles which I list not now to remember But sure the effects thereof have not been so pleasing or advantageous to these Nations as to cause any sober Christian to be an over-eager Advocate for sitting or a severe Condemner of kneeling whenas we have seen to our Grief that the introducing of sitting with too many other Novelties unsetled all and never left working till it had well-nigh buried both Church and Kingdom in the same Ruines Let me adde that whatever the Practise of these two Churches be or have been yet both their Confessions commend humility and reverence at the receiving of the Sacrament both which are certainly better exprest by kneeling then by sitting Confessio Belg. thus Art 35.
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
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
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
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