beleeue The Couenant thus begunne in secret betwixt God and man is solemnized by the Sacraments in the which action man maketh a publike profession of his faith in God in comming to receiue and in receiuing the signe and badge of his Faith and Religion towards God and the Instrument and Seale of his iustification saluation from God and after this manner mans part is acted in the outward and solemne binding vp of the Couenant As on the other side God acteth his part by receiuing man in his fauour and grace admitting him to the communion of Saints in the Sacrament of Baptisme and by disponing and giuing to him the Bodie and the Bloud of his Son Iesus Christ and the new Testament confirmed thereby in the Sacrament of the Supper to assure him that his fauour and loue shall constantly remaine with him for euer SECT 7. That greater and more particular reuerence must be vsed in receiuing the Sacrament then in hearing the Word HEreby it is euident that although the preaching of the Word be a work of greater moment and charge oneris operae maioris and more excellent in regard of the gifts required in the Pastor and more necessarie to saluation then the administration of the Sacraments yet certaine it is that to be admitted and receiued to the Sacraments is a greater dignitie prerogatiue then to bee admitted to the hearing of the Word and to receiue the Sacraments then to heare the Word For in receiuing the Sacraments and in speciall this of the Bodie and Bloud of our Sauiour Christ draweth neerer to vs and communicateth himselfe with vs more particularly familiarly and entirely then in preaching of the Word which is common to all In the preaching of the Word God dealeth coniunctly generally and in common with all at once but in the Sacraments although the action bee publike and common to all the Receiuers yet therein God dealeth not coniunctly with all at once but seuerally and particularly with euery one alone and by himselfe And therefore in this action the common and generall reuerence and worship done to GOD in the publike prayer and thankesgiuing for the common benefit to bee receiued wherewith the action beginneth and for the common benefit that wee haue receiued when the action is ended this common and publike worship I say wherewith the action beginneth and endeth is not sufficient But as the common benefit is seuerally and particularly giuen to euery one so should euery one at the receiuing thereof doe reuerence and worship in particular for himselfe to God and his Sauiour from whose hand immediately hee receiueth the benefit For as the Sacramentall Word This is my Bodie this is my Bloud is generally and in common pronounced at the Consecration in the audience of all that are to receiue And yet at the receiuing euery one must esteeme that as the Bread and the Cup is in particular deliuered to him and receiued by him so the Word to bee spoken particularly to him This is my Bodie which is broken for thee this Cup is the new Testament in my Bloud that is shed for the remission of thy sinnes Euen so should euery one apply and tender vnto Iesus Christ in particular for himselfe the substance of the generall prayer and thankesgiuing that went before that is hee should when hee receiueth wish that by the death of his Sauiour whereof hee is made partaker himselfe may bee saued and that in his saluation his Sauiour may bee glorified These should be and are the thoughts and exercises of the minde of euery one that receiueth worthily for the thoughts of the worthy Receiuers should be and are such as the Sacramentall Word and Precept requireth The Sacramentall Word This is my Body that is broken for you this Cup is the new Testament in my Bloud that is shed for the remission of the sinnes of many requireth that euery receiuer at the instant when hee receiueth do actually beleeue that vnto him in particular Christ offereth himselfe and the new Testament confirmed by his Bloud containing the right of eternal saluation and that with his whole heart hee embrace him and rest on him hoping for that saluation and earnestly desiring to haue the full fruition and possession thereof Now this desire proceeding from this faith and hope is in effect a particular application to our selues of the generall prayer which went before wherein all desired to bee partakers of Christ himselfe and by him of life eternall Next the Precept Doe this in remembrance of mee requireth a present actuall remembrance of the death of Christ which remembrance at that time must either bee actually thankefull for the benefit which hee hath receiued in Christ or it is actually profane and diabolicall And this thankefull remembrance or this remembrance actually thankeful is a particular application of that generall Thankesgiuing that went before to God for our own Redemption Now to draw all the thoughts and exercises of the minde together that are required by the Sacramentall Word and Precept to bee in the Receiuer at the instant of receiuing are briefly and in substance these I call to minde with thankefulnesse O Lord thy Bodie that was broken and thy Bloud that was shed here represented and applyed to me and therein my soule trusteth and waiteth for thy saluation wherewith possesse mee I beseech thee Amen No tongue can vtter so briefly as these thoughts goe swiftly thorow the minde of the worthy Receiuer Eusebius in the sixt booke of the Ecclesiasticall Storie recordeth that Nouatus when he deliuered the Sacrament to his people did apprehend their hands compelled them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of blessing to sweare by that which was in their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to say in stead of Amen Wee shall not returne to Cornelius againe By the which words it is euident that they did not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray and giue thankes before and after the receiuing but in the very Act it selfe while the bread was in their hands they blessed it and said Amen Now with what gesture and reuerence I pray you should these thoughts and meditations of our heart be accompanied at the instant when Christ is professedly giuing and wee receiuing from his hand Thinke yee that sufficient which is vsed when men attend to heare his Will declared in his Word If a King should generally declare to a multitude what benefit hee were to bestow vpon them and thereafter should call them man by man and with his hand deliuer it should the carriage of euery man comming seuerally to receiue bee no other then that which was vsed of all when they harkened to his speech SECT 8. That the name of a Supper giuen to this Sacrament doth not diminish the reuerence that is due thereto ANd here let it bee considered whether this should exempt vs from bowing the Knee because this gift is called a Supper which should not bee receiued with Kneeling
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
any time or in any place if policie and decencie did not craue Order to bee kept whereby the priuiledge of subiects is not impaired but ciuility established and their vtility procured Euen so in the worship of God when rules are set down touching Times Places and Ceremonies of Diuine Worship according to these grounds Christian liberty is not abridged but confusion schismes and disorders are preuented Decency and Order are preserued God is not the Authour of confusion and vnquietnesse but of order and peace in all the Churches of the Saints The contrary whereof must needs be if in these things indifferent euery man were permitted to vse his owne will for as many wits as many wils as many heads as many diuerse conceits This meditation I hope is not vnproper for this time wherein yet many are in the balance of deliberation vnresolued whither to sway Some doubting of the acts of the late assembly of our Church holden at Perth be determinations of things indifferēt or if they containe necessary points grounds of diuine worship whither faith would they should bee obeyed or gaine-stood Here it were good to try all things and after tryall to hold that which is best Goe to then let vs put some of them that are most controuerted to a proofe For if after tryall we shal finde that the acts concerning these be such as in faith wee may obey then doubtlesse in faith we cānot disobey if we may obey them without offence to God or scandal to our neighbour we shall not disobey wthout the offence of God our neighbor our whole Church What the reasons of my resolutions are I shall propound and submit them to your charitable censures where I erre I shal not be ashamed to be corrected where we doubt let vs inquire and where we accord let vs proceed and goe forward together The point most controuerted is that which concerneth the bowing of our knees at the receiuing of the body and bloud of our Lord in the Sacrament For some hold that gesture of Sitting is a necessarie Ceremonie if not essentiall yet surely such as belongeth ad integritatē Sacramenti to the perfection of the Sacrament And others hold that although it be a thing indifferent yet it is more proper and agreeable to the nature of this Sacrament then Kneeling which they esteeme either idolatrous or at least such a gesture as being abused to Idolatrie cannot be vsed in faith according to the grounds of Pietie Charitie and Decencie CHAP. I. That Sitting is not a necessary Gesture to be vsed at the receiiuing of the Sacrament SECT 1. The forme of Gesture vsed by our Sauiour and the Apostles at the Paschal Supper TO beginne at the opinion that holdeth the necessitie of Sitting it may bee presumed that our Sauiour and the Apostles obserued the same Gesture and position of the body at the celebration of the Sacrament that hee vsed before at the Paschall Supper That Gesture is expressed by the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie not our forme of sitting called in that tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a certaine kinde of lying and stretching downe of the bodie for men of ranke and quality in these dayes sate not as we doe at Tables but lay at them on beds of repose not appointed for sleeping but for resting and easing of their bodies while they were at meales Wherevpon they did not commonly lye downe before that they had washed their feet if they were bare-footed Plautus in Persa locus hic tuus est hic accumbe ferte aquam pedibus This is thy place come lye downe here bring water to his feet and if they were shooed they did put off their shooes and layd them by One telling how hee went to table saith Deposui solcas I laid my shooes by They lay on their left sides with their brests towards the table hauing the rest of their body stretched downe on their beds as we reade in the sixt of Amos not euen downe as when they went to sleepe but inclining to the back-side of the beds that they might make place one to another For as wee sit one by another side to side so they lay with their backs towards their neighbours bellies leaning their head and shoulders at their brests So Iohn lay on our Sauiours bosome when they drew vp their legges a little their feet did easily reach to the back-side of the beds whereat the seruants stood as is manifest by these Verses Omnia cum retro pueris obsonia tradas Cur non mensa tibi ponitur a pedibus Seeing saith the Poet that thou giuest all the dishes back ouer to the seruants why doest thou not rather set the table it selfe behinde at thy feet where the seruants stand On such a bed our Sauiour lay in the house of Simon the Pharise when the sinfull woman stood behinde him and washed his feete with her teares and dryed them with her hayres And so did Mary Magdalen stand and anoint them their Standing sheweth that his feet lay somewhat high aboue the ground for the beds had a height proportionall to the tables whereat they lay Aeneas lay vpon an high and stately one Inde toro Pater Aeneas sic orsus ab alto their standing behinde sheweth that our Sauiours feete lay back towards the outside of the beds where they stood Hereby it seemeth most probable that after the first Supper or rather the first seruice of the Paschal Supper our Sauiour did rise alone and went about the backside of the beds whereon the Apostles lay and washed their feet they lying still at table as the women did his for in Iohn no mention is made either of their rising or lying downe againe but of our Sauiours onely This was the Table-Gesture vsed by the Iewes as is manifest by the sixt of Amos verse 4 5 6. by these Histories of our Sauiour and by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signified to lye and leane downe either on a bed or on the ground for on the ground they lay who had no standing table to eate at as the multitudes whom our Sauiour fedde miraculously in the Desart And these Oppressors and Idolaters whom Amos reprooueth Chap. 2. verse 8. in these words They lye downe vpon cloathes layed to pledge by euery Altar and drinke the Wine of the condemned in the house of their God After this manner the Christians are forbidden to lye downe in Idoleio in the Idol Chappell and eate their sacrifices Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 8. 10. is to bee interpret by Amos words As to the table of Diuels mentioned in the tenth Chapter it is not to bee taken for a materiall one standing in the Idols temple but for the thing sacrificed to the Idol which the Idolaters broght home to their own tables and therevnto inuited the Christians who are forbidden wittingly to eate thereof 1. Cor. 10.
different one from another If it bee answered that the Thankes-giuing wherewith the action beginneth is no part of the Action then it will follow that one essentiall part of the action at least an integrant part is omitted by vs which our Sauiour did practise for the words of the Institution which wee repeate at the celebration of the Sacrament are not Narratiua tantùm but Verba directiua not narratiue onely but directiue words which we must follow and practice according to the precept Doe this in remembrance of mee And therefore as we say Christ took the bread so we take the bread and as wee say hee brake it so we breake it and as hee commanded the Disciples so we in his name command the people to take it and eate it which they must also doe and as hee said so we in his Name say This is my Body this is my Bloud If all be directiue and are performed by vs according to the direction then certainely we must also giue thankes as our Sauiour gaue thankes although wee haue no particular forme of thankesgiuing set downe yet keeping the grounds of the generall rules the Lords Prayer a thankesgiuing should bee conceiued agreeable to action It is thought that the ancient Church and the Apostles did onely vse the Lords Prayer and there is none like it nor more conuenient if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wee interpret Daily bread doe signifie the supersubstantiall bread as it is taken by many of the Fathers ARG. 6. HEere by the way I would aske with your fauour If the example of Christ should be precisely followed why doe we vary not onely in our gestures thus from Standing to Kneeling and from Kneeling to Sitting But why do we that are Pastors all of vs or the greatest part receiue the Sacrament our selues Standing and not Sitting and yet will haue the people when they receiue astricted to the gesture of Sitting as most necessary and best which we obserue not our selues ARG. 7. SO likewise I demand If we should precisely obserue the example of Christ Why doe we not once giue thankes when we take the Bread as Christ did And againe blesse or giue thankes when we take the Cup as hee did and as it appeareth the Apostles did For Paul calleth it The Cup of Blessing which wee blesse To propound the example of Christ to bee precisely followed in Sitting and not to follow it in such an expresse point next not to follow his Table-gesture in all the parts of the action but in such as wee like onely and finally not to follow it our selues in that point of Sitting but to vrge the people with that imitation might seeme rather to proceed from contention then from a simple religious opinion But the truth is if wee had receiued from the Reformers of our Church and had been taught from our youth vp to present our selues to the Table with bare cleane washed feete to haue blessed the Bread and the Cup at diuers times and not at once to haue either Stood or Sitten or Kneeled during all the time of the action we would without question stand out as zealously for euery one of these as we now do for Sitting Adeo in teneris assuescere multum est such force hath education and custome Hence all our weakenesse and tendernesse of conscience proceedeth so difficill a thing is it to quit the opinions wherein we haue been fostered from our Child-hood for they cleaue and stick to vs as if they had beene bred and borne with vs. It is an old saying Consuetudo est altera natura Custome is another nature And it is a true saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing more difficill then to teach a man to thinke or doe otherwise then hee was first taught ARG. 8. FInally that this gesture cannot be necessarie is manifest by this Reason There is no necessarie Ceremonie that either belongeth to the essence or perfection of this Sacrament but is set downe in the doctrine of the institution thereof either by Paul or the Euangelists The forme set downe by Paul to the Corinthians who professeth that hee deliuered to them that which hee had receiued of the Lord and in another place affirmeth that fidelity is the chiefe vertue required in the dispensers of the Gospell and that his conscience did not accuse him that he had failed in that point The forme I say set downe by him containeth nothing concerning Table-gesture In Mathew Marke and Luke if we would know certainely what things doe necessarily belong to the Sacrament then wee must marke precisely where the doctrine of the Sacrament beginneth and where it endeth It is sure that it beginneth not at these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they being eating not before except we hold the order obserued by Christ to be necessary videlicet to be eating another supper before but must beginne at these words Iesus tooke Bread and end with this commandement Doe this in remembrance of me Betweene these two points the whole doctrine is set downe and containeth no more then Paul professed to haue deliuered to the Corinthians And so there is neither in the doctrine of Paul nor in the doctrine of the Euangelists so much as mention made of Lying Sitting Standing or Kneeling whereby it is euident that none of these gestures and positions of body are recommended as necessary But that this Ceremonie is left to be determined by the Church as the Time the Place and the Order are according to the rule of Charitie and Decencie THE EPILOGVE THen to conclude this point wee see the gesture vsed by our Sauiour to bee vncertaine and that therefore no necessarie imitation can bee founded thereon Moreouer that it cannot be more necessary although it were certaine then the rest of the circumstances of Time Place and Order First because it was occasioned as these by the Paschall Supper Secondly because it hath the naked example of Sitting or rather of lying without any practice following thereon which the rest of the circumstances haue and notwithstanding are not thought to bee necessarie Thirdly because the example of the Apostles can no more enforce a necessitie for the gesture of Sitting then for the externall habit and preparation wherewith they receiued the Sacrament videlicet of bare and cleane washed feet which is a more significant Ceremonie and hath better warrant in Scripture then Sitting Fourthly because Christs example can import no greater necessitie for the vse of Sitting in one part of the action then another and our practice prooues that wee thinke it not necessarie to bee obserued in all the parts for in one wee Stand in one wee Kneele and in one we command the people to Sit. Fifthly because it is no more necessary to bee obserued by the people then by the Pastor And our practice sheweth that wee thinke it not needfull to bee vsed by the Pastor who most commonly receiueth Standing Sixthly if wee esteeme not all
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
same that is they are to be esteemed no more for common food but for the mysticall symbolls of the Bodie and Bloud of the Lord. And as for the Table in matter and forme is like other tables but in vse differeth as farre as a spirituall Table from a carnall a celestiall from a terrestriall And who knoweth not that our manners and gestures must bee composed neither according to the matter nor forme of the Table but according to the vse wherefore it is appointed For what is the cause when men come to the table of Exchange for to receiue money that they vse other forme and gesture then at a table appointed for meate Is it because they differ in matter and shape No verily but because the vse is different Therefore at these wee vse such gestures and motions as is meete for receiuing of money at this such as are most commodious for easing of our bodies and receiuing of meat Euen so our gesture at this sacred Table whereon our spirituall food is set and presented is not to bee proportioned to the matter and forme of the Table which is common but to the vse wherefore it is appointed that is to the giuing and receiuing of the sacred Mysteries and the communion of the Bodie and Bloud of the Lord Iesus which thereby are offered and deliuered to all worthy receiuers To this diuine and holy vse as all our manners behauiour and carriage should bee framed so should the Gesture and position of our bodies bee Otherwise if any man thinke that wee should vse the same gesture manners at this Table that are decent to bee vsed at other Tables What is the cause that at this Table wee vse no speech nor conference one with another but in silence meditate with our selues Why sport we not nor are merry but carry a modest and graue countenance Why are our heads bare and not couered What is the cause that wee touch nothing presented on this Table before that it be offered vnto vs Take nothing before we be commanded Neither eate nor drink before we bee instructed what to eate and drinke and for what end Why are all our maners rites and gestures vsuall at other Tables so changed at this Why is this silence this grauity this meditation the reuerence of the bare-head this abstinence from touching from taking from eating from drinking before the offer the command word of instruction Why Because the vse of this Table being meerely Religious Spirituall and Diuine is so farre different from the vse of other Tables For heere besides the materiall Table that the eye of the bodie sees there is another spirituall Table that should be obiected to the minde and beside the externall elements and other celestiall and eternall food which thy heart should perceiue These are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the symbolicall vestures wherein Christ is wrapped vp but that is Christ himselfe his Bodie and his Bloud therefore is it that we feare or should feare to touch the sacred things before our hand and our mouthes be sanctified by that diuine Precept Take eate and drinke yee all hereof and to receiue before our mindes and hearts bee prepared and sanctified with knowledge and faith by the Sacramentall word This is my Body that is broken for you This cup is the new Testament in my Bloud c. Doe this in remembrance of mee By the which word the vaile is remoued the Mysterie is opened vp the garments and symbolicall vestures are taken away Christ is made naked and is exposed as really to the eye of our minde and to faith the hand of our heart as the sacred symbols are to our externall senses The respect therefore that is due to him who is the spirituall Table and the bread of Life whom the hid man of the heart sees and perceiues there really present makes all our deuotion and religious reuerence for this respect a choyce is made not of a common but of a sacred time place for this actiō for this respect we come fasting preferring our spirituall food to our naturall for this respect all our manner and carriage is holy and reuerend What then Shall wee esteeme Sitting a common Table-gesture and therefore dis-conforme to all the rest of our carriage that is sacred more decent for this heauenly Table then Kneeling a Religious gesture and therfore most conforme both to the nature of the Table and to all the rest of our Religious manner and behauiour that wee vse thereat SECT 4. An Obiection taken from Custome answered THIS I hope shall satisfie a modest spirit that searches for verity and striues not for the victory But if any list to be contentious and pleade from Custome that Kneeling cannot be decent because custome maketh Decencie and it is not the Custome to Kneele at a Table I grant it is not the custome at a common-Table because it is not commodious for commodity maketh Custome and Custome maketh Decencie in things of this kinde It is not commodious for it were wearisome and painefull to kneele so long time as an ordinary supper will last wherunto men come to refresh their bodies both with ease and meate But the time being short that is spent at the Sacrament and seeing men come thereto not to ease and feed their bodies but to worship God and to worke their owne saluation certainely to Kneele for such a space cannot bee painefull nor wearisome to those who are holy in Spirit and whole in body sickenesse and infirmitie makes exception and therefore although Kneeling is not nor hath not bin in custome at common Tables because it is incommodious and wearisome yet it hath beene in vse at the Lords Table farre longer then Sitting and is more vniuersally receiued in the reformed Churches For we must grant that before Sitting Kneeling hath beene vsed in the Christian Church neere foure hundred yeeres at least and therefore it may bee maintained with very good reason Certainely it may bee presumed that it hath beene in practice in all ages aboue euer vntill yee be able to designe some time when another gesture hath beene in vse The induction of foure hundred yeeres must either put you to an instance or silence SECT 5. An Answer to the instance of Honorius AND heere let me tell you that the instance of Honorius will not serue for Honorius did onely ordaine after the consecration at the eleuation of the Host so they call the Sacramentall Bread that the people should reuerently bow themselues that is Kneele as is manifest by the constant practice whereby obedience hath been giuen to this Canon This belongeth not to gesture vsed at the receiuing for in euery Masse at the eleuation the people kneeled and adored and this was done before that either the Priest himselfe or they receiued yea when after the people did not receiue at all but the Priest himselfe alone which was most frequent in these last times wherein the people receiued but
but is after knowne by fruition of the benefit And therefore then is to be acknowledged when it is seene and felt with Thanksgiuing either priuately or publikely as the qualitie of the benefit requireth So the Leper when he did finde and feele that hee was cured of his Leprosie returned and gaue thankes the operation and working of the cure hee could not perceiue till it was perfected It is one thing to receiue a benefit sent to vs by a Prince either by the hand of his seruant our equall or it may be by the hand of our owne seruant or inferiour and to receiue it from his owne hand deliuering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in state and pompe openly in presence of his people As this deliuering and receiuing is not to bee compared with that no more is the gesture and reuerence whereby it should be expressed a word there may suffice to declare our thankefulnesse but here a word a bare head a beck are all scarce sufficient when we receiue the benefit of peace and prosperitie by the Kings good gouernment If in our hearts wee acknowledge that benefit and therefore in our prayers cōmend him to God and be ready to obey him our thankefulnes is sufficiently expressed So when God by his secret prouidence blesseth vs or by any of his creatures either our Superiours equals or inferiours doth vs good If in our Chamber secretly or in the Temple openly after the receiuing we declare our selues thankefull it is inough But when in the Sacrament God openly before his people professeth that he is a giuing and deliuering to vs the greatest benefit that can be giuen certainely not onely should there bee before and after the gifts receiued thankes giuen but in the very act of giuing and receiuing such reuerence vsed as may sufficiently declare and testifie how highly we esteeme of the greatnesse and goodnes of the Giuer and how vnworthy we thinke our selues to be of his inestimable beneficence what gesture is meetest to bee vsed according to Piety in such a case whether Sitting or Kneeling let them iudge that haue vnderstanding SECT 3. A consideration of the gift SEcondly if wee consider the gift it is not a bread that perisheth which is lesse worth then the life as our Sauiour saith but is the Bread of God that came down from heauen to giue life to the world a food more precious then all creatures and therefore such a food as wee are commanded in the very Sacrament to discerne from common naturall food and to eate that Bread and drinke the Cup of the Lord worthily except we would prooue guiltie of indignitie done to the Bodie and Bloud of the Lord Iesus In the which warning as faith and a religious disposition is required in the heart so an externall reuerence answerable thereto should be in the externall action for this the very word importeth Therefore hee that eateth this Bread and drinketh the Cup of the Lord vnworthily shall bee guiltie of the Bodie and Bloud of the Lord And after Hee that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe because hee hath not discerned the Lords Bodie This eating and drinking here must be the externall receiuing of the Sacrament for the spirituall and inward eating and drinking admitteth no vnworthinesse but is performed with such discretion as giues to Christ the reuerence that is due to him both in outward action and inward affection But the externall action of eating and drinking may be vnworthily performed if either it be done in hypocrisie or profanely I call that to eate and drink in hypocrisie when an hypocrite giueth all due and externall reuerence to the Sacrament but in the meane time hath neither faith nor the true and right estimation that he should haue of the spirituall benefit To eate profanely is both to eate without the outward and inward reuerence that is due to the Bodie and Bloud of our Sauiour for no man wants the outward reuerence but hee that hath not the inward They who thinke that the vnworthinesse onely consisteth in the want of faith and inward reuerence must thinke hypocrites onely to eate vnworthily yet it is certaine in this place that the Apostle findeth no fault with the hypocrisie or superstition of the Corinthians but with their profanenesse for comming drunken for eschewing the poore and despising the Church so this vnworthinesse was as well in their outward behauiour as in their inward disposition And so consequently the Apostle would haue vs to discerne the Lords Bodie not by our inward estimation onely but by our outward carriage and gesture that it may bee seene of all that in the Sacrament wee doe chiefly consider and respect not the outward and symbolicall elements but the thing signified the Bodie and Bloud of Christ and that according thereto we compose and frame our selues and our manners which if wee doe this question is at a point For what gesture I pray you can make a more euident difference betwixt Christs Bodie the Bread of Life and other common Bread by giuing thereto such reuerence as best beseemeth the dignitie and worthinesse thereof then the humble and religious gesture of Kneeling SECT 4. The manner of receiuing THirdly to come to the spirituall receiuing which we know consisteth in faith Hee that commeth to mee shall neuer hunger and he that beleeueth in me shall neuer thirst And in the same Chapter after Hee that beleeues in me hath life eternall and I shall raise him vp at the last day And Augustine saith Wherefore preparest thou thy teeth and thy belly Beleeue and thou hast eaten This faith is accompanied with two inseparable companions in this action Prayer and Thankes-giuing for first no man commeth-worthily to this Table but hee that commeth with a hunger and thirst after righteousnes and life in Christ whom hee commeth to receiue for vnto such onely as are thus disposed the inuitation and promise is made Esay 55. Ho euery one that thirsteth come yee to the waters Math. 5. Blessed are they that hunger and thirst after righteousnesse for they shall be filled Luk. 1. 53. Hee hath filled the hungry with good things and the rich he hath sent away emptie Psal. 22. 26. The poore shall eate and be satisfied And in the exhortation vsed by the Minister before the Sacrament these words wee haue in our booke The end of our comming hither is not to make protestation that we are vpright and iust in our liues but contrariwise wee come to seeke our life and perfection in Iesus Christ c. With this hunger and thirst and with this spirituall appetite we should come eate and drinke And what is this but the feruent prayer that the heart is offering to God while the hand is receiuing and the mouth is eating For the substance of prayer consisteth not in the voyces of the mouth but in the wishes of the heart to God whereof the voyces are but significant signes With
prayer then wee come and receiue and our receiuing is in faith the mother of humility which in her selfe acknowledgeth nothing but miserie and therfore renouncing her selfe fleeth to the store-house and fountaine of mercy that is in Christ Iesus there eateth and drinketh feedeth and resteth vpon the merit of his death and the eternall Testament confirmed thereby the sense whereof is more pleasant and sweete to the taste of the soule then the hony the hony-comb is to the taste of the mouth For was there euer any thing more pleasant then the meditation of the death of Christ to the penitent soule which being wearied before vnder the burthen of sinne and bruised vnder the weight of the wrath of God well knoweth and is perswaded that Christ hath borne our griefes and carried our sorrowes That hee was wounded for our transgressions that hee was bruised for our iniquities that the chastisement of our peace was vpon him that with his stripes we were healed Thus by the meditation of faith we eate we drinke and feed on Christ with pleasure and ioy that cannot be expressed And is it possible that this ioy pleasure and delectation that wee haue in tasting the sweetnesse and goodnesse that is in him can possesse the soule without thankefulnes that is without such estimation of him and such affection towards him as presently resolueth in most earnest wishes and desires that all the world might ioyne with vs in setting forth his prayses Now what are these wishes and desires issuing from the ardent affection of loue kindled by a liuely and feeling faith but a true inward rendring of thankes Nam gratiam qui habet refert for hee that hath a thankefull heart after this sort giues thanks to God indeed So Christ is spiritually receiued first when with our eyes and eares wee deuoute him as Tertullian saith that is when by these things that wee see and heare in the Sacrament wee call to remembrance the breaking of his Bodie and sheading of his Bloud Secondly when with a spirituall hunger and thirst after the righteousnesse that wee know to bein him we ruminate we chew and eate not with the mouth and the teeth but with the minde and the serious thoughts of a celestiall meditation his death and Passion vntill wee haue sucked and drawne out of it by diuine contemplation the full assurance of reconciliation with God and of saluation And finally digest him and his death not in our belly but in our brest that is in the depths of our hearts by trusting in the All-sufficient fulnesse of the grace and goodnesse yea of the God-head it selfe that is in him wherewith our soules being satiate as with the fatnesse and sweetnesse of Marrow are enlarged with ioyes and filled with the wishes and desires of his eternall praise and glory And therefore as we do testifie our spirituall receiuing of Christ in faith by the outward actions of taking eating and drinking So should we testifie the serious wishes and desires of the heart for our owne saluation and his glory with such an outward gesture and carriage of bodie as is most agreeable to such sacred affections and exercises of the soule in this action And what is more agreeable to the humility of faith wherein we receiue and the hearty prayer and thankesgiuing wherewith wee receiue then the lowly and deuout bowing of our Knees Then to conclude vpon these three considerations first of the giuer and maner of giuing next of the gift thirdly of the manner of receiuing I ground and build this Argument Whatsoeuer Gift our Sauiour deliuereth to all not coniunctly but seuerally to euery one of them by himselfe and that all not coniunctly but seuerally should receiue from his hand with Prayer and Thankesgiuing in presence of the Congregation of the Saints and in a solemne act of Diuine Worship A gift I say that is giuen and should bee taken after such a manner may bee very lawfully receiued by euery one reuerently sitting on his Knees But the Body and Bloud of Iesus Christ in the Sacrament is a gift that is giuen and should be taken after such a manner Therefore the Bodie and Bloud of Iesus Christ in the Sacrament may very lawfully be receiued by euery one reuerently sitting on his knees Thus I prooue the lawfulnesse of Kneeling the expediencie shall bee after cleered SECT 5. The Nature of the Sacrament NOW to come to the last thing which wee propounded to bee considered in this tryall of piety that is the nature of the Sacrament The nature of the Sacrament is to bee esteemed according to the chiefe end wherefore it was instituted and these bee two the one concerneth God and our Sauiour Christ the other the Church The end which concerneth the faithfull is their vnion with Christ and amongst themselues to saluation The end that concerneth God and our Sauiour is the prayse of his glorious grace In respect of the first end it is called The communion of the Bodie and Bloud of Christ the Table and the Supper of the Lord and in respect of the second it is the commemoration and predication of the death of Christ. The action in number is one whereby these ends are attained and produced but is diuersly to be considered according to the diuersitie of these ends In respect of the first it is a representation of the sacrifice of Christ and the application thereof to vs whereby our vnion with him and amongst our selues is performed and in this respect it hath two parts In the first the death of Christ the oblation and sacrificing of himselfe which really was onely done vpon the Crosse is mystically acted in the breaking of the bread and taking of the cup whereby the breaking of his Body and sheading of his Bloud is represented and therefore it may be and is rightly called a representatiue sacrifice The next part is the application of this sacrifice to the faithfull This part is acted first mystically by the command giuen in the name of Christ Take eate and by the obedience giuen by the people in taking and eating the externall elements like as vnder the Law first the oblation was made and then the people did eate of the sacrifices Next this application is acted really and spiritually by the Sacramentall word This is my Bodie which is broken for you This cup is the new Testament in my Bloud By this word accompanied with the power of the Spirit two things are done whereby the reall and spirituall application of the Propitiatorie Sacrifice is made first the mysterie that went before is opened vp and interpreted which represented the sacrificing of Christ and the application of his Sacrifice The sacrificing of Christ which was symbolically represented in taking and breaking of the bread is explaned by that parcell of the word This is my Bodie which is broken This is my Bloud which is shed The application of this Sacrifice to the faithfull which
A Supper it is called I grant But I demand Is it so called in respect of the nature of the action simply considered in it selfe and properly Chrysostome saith that Paul in 1. Cor. 11. calleth that a Supper which should rather haue beene called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dinner or a breake-fast if hee had respected the time but hee calleth it so Vt remitteret illos iam inde ad illam vesperam qua Dominus tremenda mysteria tradidit That hee might send them back to that euening wherein our Lord deliuered these fearefull mysteries The meaning is that hee might call them to remembrance of the first institution In respect whereof it is called a Supper So likewise it is called a Supper because in some thing it resembleth a Supper For it is not a priuate meale but like to a publike banquet wherevnto all the faithful are inuited Now we finde that in these dayes men vsed to dine priuately and their feasts whereunto they inuited their friends were commonly suppers made at night Vnto this agreeth well that which Plutarch writeth The Supper saith hee was called by the Romans Coena ob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was common for the old Romanes vsed to dine sparingly but to sup with their friends And finally it is called a Supper because it is the Antitype of the Paschall Supper as Baptisme is of Circumcision in respect whereof the spirituall part of Baptisme is called by the Apostle Coloss. 2. 11 12. The Circumcision of Christ as this Sacrament is called the Supper of the Lord. That properly it is not nor cannot be called a Supper whether wee consider the symbolicall or the spirituall part thereof is manifest by these Reasons First euery Repast that is properly called a Supper is at least sufficient to content Nature Amongst the Ancients although their Dinners and Breake fasts were sparing and therefore the Custome was not either to sit or lie at them yet their Suppers were large and a long time spent at them which made them to Lie or Sit for ease of their bodies Of this sort was the Paschall Supper and all the Feasts wherein the Legall Sacrifices were eaten Here all the meate is a little morsell of bread no greater then an Oliue and all the drinke a little quantitie rather tasted then drunken Such a shew of Repast as this can neither properly bee called a Breake-fast a Dinner nor a Supper and the time spent in taking heereof so short that easily it may bee past with any position of bodie as was said before Secondly the Feasters here take not nor eate not as at an ordinarie supper all that they eate or drinke they receiue at the hand of the Pastor all their meate at once and together This kinde of intertainement is not proper to a supper Thirdly at the deliuery and receiuing of this food a word is pronounced whereby wee are taught that this food is not giuen nor should bee receiued to nourish the body but onely to signifie and represent the Passion of Christ and the application thereof to the Beleeuers for their comfort A food giuen and receiued for such an vse as this onely cannot properly bee a Supper for no Repast properly is a supper but that which is appointed to nourish the bodie whatsoeuer vse it hath beside So if either wee consider the quantitie of the Repast the time that is spent in the receiuing thereof the forme of giuing and receiuing or the end wherefore it is giuen wee shall finde that properly neither is it nor can it bee called a Supper As for the spirituall and internall part of the action whereby the minde is informed and faith confirmed it may be called a Supper not properly but in the sense that Salomon calleth a good conscience a perpetuall Feast because by the meditation of the death of Christ and the benefit that we haue thereby the soule is fed and nourished with spirituall and heauenly knowledge strengthened with confidence and hope and satiate with ioyes and pleasures that cannot bee expressed Whereby it is euident that neither in respect of the externall and materiall part nor in respect of the inward and spirituall part is this Sacrament properly called a Supper Therefore the appellation should not alter the worship and religious reuerence that the nature of the action simply considered in it selfe requireth But put the case that it were properly a Supper yet wee must grant that the Master of the Feast is our Lord and King out of whose hand if wee receiue the Cup or some daintie morsell should wee vse no more reuerence then when we carue to our selues or receiue from the hand of a seruant or from our companions Consider then with your selues how this whole Supper to wit the Bodie and the Bloud of Christ is giuen by Christ himselfe at once to vs his Bloud in one Cup and his Bodie in one Morsell So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lords Supper is a Gift or a Iewell giuen out of his owne hand as a pledge of his loue and therefore is sometimes called by the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius writeth in his Homily of Charitie that Christ left to his Disciples when he was to fulfill his Ministerie in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donum perfectitium a gift giuen at his departure in pledge of his loue Then to conclude this Supper being a Gift giuen in pledge of his loue to vs by him who not onely is our Lord and King but the King of Kings and the Lord of Lords Whether should we draw neere and receiue in respect of the testification of his loue towards vs with greater confidence Or in consideration of his glorious Person and Maiestie with greater feare and reuerence Doubtlesse both should be so great as great may bee How great then must the Religion and Deuotion bee that is composed of these two the greatest confidence and the greatest reuerence SECT 9. What manner of person should wee esteeme our Sautour and our selues to carry at the Sacrament LO but Christ inuiteth vs as coheires to this Banquet whom hee will honour as his owne Peeres and Equals and will not haue vs to demeane our selues as Inferiours and Subiects Whence learne wee this Christ Sate or Lay at the Table with his Disciples when hee deliuered his Bodie and Bloud to them and therefore now why should wee not sit at Table with him and receiue from his hand I answer Christ Sate or Lay with his Disciples when he did institute this Sacrament so did hee at the same time wash their feete Two Reasons hereof are giuen by himselfe Hee came not to bee serued but to serue and therefore during the dayes of his flesh as hee did carrie the forme of a seruant so hee saith that hee was as a seruant in the midst of them Next hee did giue to them an example of humilitie that they should neither rule imperiously one ouer another nor ouer the
Lords inheritance but in humilitie serue one another and feed the Flocke committed to their charge This last Reason would neither teach them nor vs to match our selues with our Lord Master but to submit our selues to our equals The first sheweth that as in the rest of the parts of his Ministerie so in the institution of this Sacrament although hee was the Lord and Giuer of the inward and spirituall grace yet hee did carry himselfe as the Minister of the externall Element which person now the Pastor sustaineth and hee exalted at the right hand of the Father hath declared himselfe to haue laid down the person of a seruant and to bee no more an externall Minister but the Lord and Giuer of the Spirit and inward grace by sending down the Holy Ghost from heauen vpon the Apostles Hee then who now would sit with him as his fellow must either bring him downe from heauen and abase him againe in the forme of a seruant or else hee must exalt himselfe to Sit with him at the right hand of the Throne of Maiesty in the highest places Therefore let no man in this action thinke and esteeme of the Lord Iesus according to the condition of the person that hee sustained and the carriage that hee vsed when hee did institute this Sacrament The true and right estimation of him is to be learned without question from the doctrine and word of the institution Let vs then take diligent heed and marke how there hee is propounded to be considered and esteemed of vs. There hee is the great High Priest and Sacrificer of himselfe Hee tooke Hee brake wee are the sinners for whom the Sacrifice is offered with this Sacrifice hee payeth his Vowes in the midst of the vniuersall Church Take yee eate yee Wee are the poore and hungry that eate and are satisfied Hee is the Mediator Suretie and Testator of the new and eternall Testament This is the new Testament in my Bloud VVee are the Heires and Legators who haue neither right by Nature nor Merit but by his meere Donation and Disposition onely Hee is the honourable and glorious person who in this action is to bee remembred as the Authour of eternall saluation Doe this in remembrance of mee And we are the redeemed who for the benefit of our redemption should remember him with Thankesgiuing and Praise Thus wee are taught by the words of the Institution how in this action wee should esteeme both of him and of our selues and how therein accordingly wee should behaue our selues towards him Namely as the redeemed towards their Redeemer the poore and the hungry towards their Nourisher and Feeder The adopted heire towards their Adopter and Testator and they who should giue thankes and praise towards their Benefactor SECT 10. In what respect this Sacrament is called the Eucharist AND heere we rancounter with the other end of this Sacrament which I called the praise of the glorious grace of God and of our Sauiour the Lord Iesus In respect of this end it is a commemoration and predication of the death of Christ acted not in word onely but in deed both by the Pastor and the people By the Pastor when hee representeth Christs death in the mysticall action and by the Sacramentall word maketh the donation and application thereof to the people taking breaking giuing and saying This is my Bodie this is my Bloud and by the people when they take eate and drinke in doing whereof they expose in open view to the eyes of the world the Passion and Death of the Lord Iesus and the benefit that therby they acknowledge themselues to receiue and so doth publikely and solemnely remember his goodnesse and grace to his praise and glorie and testifie that their faith and thankefulnes towards him according to the direction of our Sauiour Doe this in remembrance of me In the which precept wee are commanded first to celebrate the action as hee hath done and secondly we are admonished of the end wherfore that celebritie should be obserued namely that thereby a solemne memoriall of his death ought to bee kept So Paul interpreteth the Precept in these words immediately subioyned For so often as yee eate this Bread and drinke this Cup that is so often as yee doe this yee shew forth or shall shew forth and preach the Lords death till hee come that is yee shall doe it in remembrance of me Hereby shewing and preaching the Lords death The Apostle meaneth not a verball Sermon or a preaching made by word in the Congregation for that wee know is not the part of the people whereof here hee speaketh but a reall preaching acted by the people for their part by taking eating and drinking and therefore the Apostle saith that if they eate and drinke vnworthily they shall be guiltie of the Lords Bodie The reason is because by eating and drinking vnworthily they shew forth preach the Lords death vnworthily that is without the reuerence and respect that the worthinesse of his death deserueth for if they eate and drinke like full and drunken persons their preaching is profane and vitious if they eate and drinke with contempt of the Church and despising of the poore their preaching is disdainefull and ignominious to Christ and his Church This was the Corinthians fault who did abuse this sacred memoriall of the Lords death to his dishonour and disgrace because therein looking too basely on the elements they did not discerne by their religious reuerence and carriage the Body of the Lord from other common food wherefore the Apostle exhorteth them to try and refine themselues from the drosse of the old man their pride their profanenesse their drunkennes and contentions and so eate of that Bread and drinke of that Cup otherwise if they should eate and drinke vnworthily that is without a due regard to him who for a glorious remembrance of himselfe till his comming againe did institute this action they should eate and drinke damnation to themselues This action then as it is in respect of the end that belongeth to vs the communion of the Bodie and Bloud of Christ or the instrument and seale of that communion so in respect of this end that appertaineth to Christ himselfe and of our dutie that should be performed therein to him it is a solemne memoriall or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his death ordained to bee obserued for the praise of his grace and therefore by the ancient and recent VVriters and Doctors of the Church is rightly called the Eucharist not onely for the thankes-giuing wherewith it beginneth and which the Church is accustomed to giue after it is ended which is common to many other religious actions but because the very action it selfe is so to bee esteemed by reason of the end whereunto it is appointed from the which commonly actions receiue their nature and their name and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worthy and an honorable remembrance of Christ being one of the chiefe
turned into the Lord Iesus spiritually insomuch that wee become flesh of his flesh and bone of his bones and this conuersion beginneth in this life at the soule and is perfected both in bodie and soule in the life to come Here wee are conuerted in the same minde will and affections then our bodies shall bee made like his glorious Bodie And this conuersion is wrought by the reall vnion that is betwixt our Sauiour and vs represented in this Sacrament by the naturall vnion that is betwixt the bodie that is nourished and the food whereby it is nourished and is most cleerely set downe by our Sauiour himselfe in the sixt chapter of Iohns Gospell wherein the spirituall part of this Sacrament is most accurately described containing both the benefit which wee receiue and the meanes and manner whereby we receiue it The benefit the resurrection of our bodies and life euerlasting in these words Hee that eateth my Flesh and drinketh my Bloud hath life eternall and I shall raise him vp at the last Day The meanes and manner whereby wee receiue this benefit is our vnion and communion with Christ and touching the vnion hee saith Hee that eateth my Flesh and drinketh my Bloud remaineth in me and I in him Then followeth the communion As the Father liueth so liue I by the Father and hee that eateth mee shall liue by mee Here we haue a fellowship with the Father and with the Sonne in the greatest dignitie and honour whereof a creature can be capable in the blessed the eternall and glorious life of God which is signified sealed vp by the Sacramentall action of eating and drinking the Bread and the Cup of the Lord liuely then any gesture or position of body can expresse SECT 4. So likewise our fellowship amongst our selues is expressed sufficiently by eating the same Bread in the Sacrament AND thus much for our fellowship communion with Christ Our communion and fellowship amongst our selues is in the same place of the Epistle to the Corinths most euidently not shadowed but demonstrated in these words Because the Bread is one wee many are one Bodie for we are all partakers of one Bread Cyprian in the sixt Epistle of his first booke thinketh that our vnion amongst our selues is onely declared by this similitude As many graines are made one Bread and many grapes one Vine so the Church that is a multitude of people is made one spirituall Bodie But the Apostles reason is demonstratiue the ground whereof is that the Bread is one whereof wee are all made partakers one not in forme and kinde onely for so many persons and bodies may bee fed with one bread but one bread in number and therefore all that feed thereon must bee one bodie for two bodie in number cannot feed on the selfe-same bread in number the bread that I eate cannot feed thee and the same bread in number that thou eatest cannot feed mee It is one bread in number that feedeth thee and another bread in number that feedeth me but all the members of my body that are many are fed with one and the selfe-same bread that I receiue and eate and therefore although they bee many yet are they all but one bodie Euen so all the members of the Church which are many are fed with one and the selfe-same Bread in number that is Christ and therefore they must all bee one Bodie This is a demonstration of the cause by the effect It is the proper effect or affection of one bodie to be fed with one bread and therefore to whomsoeuer this effect agreeth they are one body And contrariwise the vnitie of the body or the vnion of the members in one body by one forme as the immediate and proper cause that all these diuers mēbers are fed with one bread As this therefore is a demonstration of the effect by the cause all that are one body feed on one bread All the members of the Church are one Bodie Ergo all the members of the Church feed on one Bread So this is a demonstratiō of the cause by the effect Al that feed on one Bread are one Bodie all the members of the Church feed on one Bread therefore all the members of the Church are one Bodie Here you may perceiue the ground of the reason to bee that the Bread whereof all are partakers is One And this is manifest whether by the bread the signe or the thing signified bee vnderstood for if by the Bread the elementall bread bee vnderstood although that materially it bee diuided in many parts and distributed yet all these parts and pieces are formally one and the selfe-same Sacrament So that although thou receiue not the selfe-same piece of bread in number which I receiue yet thou and I and all of vs receiue the selfe-same Sacrament in number But if by the Bread the Bodie of Christ which is the Bread of life be vnderstood as principally and chiefly it must seeing the Bread which wee breake is as the Apostle saith the communion of Christs Bodie which we participate in breaking of the Sacramentall Bread then the ground of the demonstration is strong and sure That the bread is one in number whereof wee are all partakers because the Bodie of Christ is not diuided and giuen by pieces but is all and whole one and the same in number giuen to all and euery one that worthily receiueth As for the breaking of the elementall bread it signifieth not the distribution of the Bodie of Christ by pieces but the breaking of his Body on the Crosse with the sorrowes of death for our sinnes And here marke by the way that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alway signifie to receiue with others by parts for if the thing be such as cannot be diuided then it doth signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receiue in common with others So in the third chapter to the Hebrews ver 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participation of Christ of the heauenly Calling importeth not a diuision of Christ and of the heauenly Calling whereof wee are partakers but a communion of Christ and of the heauenly Calling And so in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to receiue not by parts but in common with others the selfe-same Bread of life in number to wit the Bodie of the Lord Iesus Christ and the selfe-same Sacrament thereof in number whereon it followeth most necessarily that wee who are partakers of that Bread must bee one Bodie Here contention being laid aside I would demand whether the Sacramentall elements and actions that are vsed about them do not sufficiently and fully declare our communion with Christ and amongst our selues or need they any accessarie gesture to supply their defects For is there or was there euer any gesture that can signifie so straite a coniunction as is represented in this Sacrament First betwixt Christ and vs and
once in the yeere But at what time and by whose authoritie Kneeling began to be vsed of the people at the receiuing of the Sacrament I hope shall not bee certainly designed For by the contrarie Honorius Canon seemeth to import that before his time the people vsed to Kneele when they receiued because it ordaineth that they should only Kneele at the eleuation and not at the receiuing which doubtlesse it would if it had not been in custome before for it is not probable but at the receiuing they should haue beene ordained to haue giuen the same reuerence that they were appointed to giue at the eleuation had it not beene already in practise therfore needles to be inioined SECT 6. An answere to the instance brought from the Custome of the Primitiue Church ANother instance is brought frō the custome of the Primitiue Church It was the custome of the Primitiue Church not to Kneele on the Lords day nor from Pasche till Whitsunday at any time in their Prayer by a Canon of the Councell of Nice this custome was allowed and commended to all Churches Therefore vpon the Lords day and during the whole time from Pasche till Whitsunday it is very likely that they receiued the Sacrament Standing and the words of Dionysius Alexandrinus making mention of one who receiued the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stāding at the Table confirmeth this strongly This instance I admit for the Lords day and for these wherein the Primitiue Church did not Kneele for other times and dayes it maketh no probation seeing on other dayes and at other times they might and did pray Kneeling Now although this instance may seeme to make somewhat against Kneeling at the first view yet being better considered it fauoureth the cause that wee defend very much For first if the Primitiue Church did stand sometimes at the Table and receiued certaine it is that they did not esteeme Sitting to be a necessarie gesture Next that they did not think that at this Table we should carry our selues as equall to Christ and plead for the Liberties and Priuiledges of a Table for in those dayes wee reade of none that stood at Table in time of Supper but such as serued Therefore it was ordained as a punishment of ignominie to be inflicted on Souldiours Vt cibum potumque caperent in coena stantes that is that they should sup standing on their feet Thirdly here I marke that the Primitiue Church did vse the same gesture in receiuing the Sacrament that they vsed in praying so that if wee would aduise with them what gesture they would esteeme most decent for our times they should answere That which we are most accustomed to vse at publike prayer The custome then of Standing on the Lords day and from Pasche till Whitsunday being now euanished and worne out many hundreth yeeres since and in stead thereof Kneeling receiued Kneeling now is the most decent gesture that can bee vsed at the Sacrament For if you reason well from our Sauiours Lying had it beene a necessarie ceremony to proue Sitting that hath succeeded Then this Argument must be strong from Standing at Prayer and the Sacrament to prooue that now Kneeling should be vsed which hath succeeded Standing and is now most frequently vsed in the time of publike prayer EPILOGVS THen to conclude this point If either wee shall throughly consider what gesture is most agreeable to so sacred an action or what gesture thereat may bee most euidently proued to haue had longest custome in the Church or what gesture is yet most vniuersally receiued in the reformed Churches And finally how the Primitiue Church did vse the same gesture at this Sacrament that they vsed at publike Prayer I hope no gesture shall be found more decent to bee vsed at the Lords Table then the Religious gesture of Kneeling And thus much for Decencie CHAP. III. That it agreeth with Pietie to Kneele at the Sacrament SECT 1. That Pietie requireth a most Religious Gesture I Come next to Pietie In respect of Pietie there be none of vs that doe not plead for Kneeling in deed when wee teach our people at the Sacrament not to settle their thoughts and mindes vpon the externall things but to lift vp their hearts from earth to heauen from the Pastor who giues the externall element to God the Father that giueth his Sonne and to God the Sonne who giueth himselfe from the Symbols the Bread and the Cup to the Bread that came downe from Heauen to the flesh and the bloud of Christ and therfore exhorteth them that as their hand is ready so their hearts may be prepared and their minds to receiue the Lord Iesus Christ himselfe with faith and thankfulnes and that they come with a Religious resolution in this action and by this action to celebrate the remembrance of his death till his comming againe All these considerations and diuine Meditations whereunto we stirre vp our people First of the order and forme of giuing Secondly of the gift Thirdly of the manner how we receiue Fourthly of the nature and chiefe ends of this Sacrament do al most euidently proue euince that Pietie craueth of vs a most Religious gesture to bee vsed in this action SECT 2. The consideration of the giuer and the maner of the Donation LEt vs take a view of euery one of them seuerally The giuer from whose hand wee should receiue the bread of Life is not a seruant such as couereth our tables brings our dishes serues and fils our cups to whom wee owe no reuerence He that here presenteth and propineth vs with these inestimable benefits is the King of Kings and the Lord of Lords God in the person of the Sonne vnto whom when we present our gifts If we should Kneele as we are taught by the Holy Ghost in Micha chap. 6. verse 6. in these words Wherewith shall I come before the Lord and bow my selfe before the most high God Shall I come before him with burnt offerings with Calues of a yeere old How much more should wee come and bow our selues before him when we are to receiue at his hand the greatest benefit in heauen and earth The body and the bloud of his onely begotten Sonne the character of his Person the brightnesse of his glory the treasure of his grace another himselfe And vnto this shall we finde our selues much more bound when we haue considered after what manner this gift is giuen Euery good gift commeth from him that is the Father of lights and so should wee acknowledge it to bee but God giues not euery gift with a solemne externall testification of his Donation made as it were with his own hand not in generall but in particular to euery one that receiueth as hee doth in this Sacrament Other benefits he bestoweth by ordinarie meanes of his creatures and by a secret prouidence in such sort that the action of Donation is not perceiued at the instant of giuing and receiuing
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