Table-Gesture the Jews had learned of the Greeks and Romans who for many years had lorded it over them and taught them this among other Customs To say nothing of the Persians under whose Dominion they had lived for many years before upon their Return from the Babylonish Captivity for they also used the same Posture at their Feasts and Banquets as we read Esth 1. 5 6. Where in the description of the Royal Feast which King Ahasuerosh made the Citizens of Shushan in the Court of the Palace-Garden among other particulars whereby the magnificence of the Feast is set forth we find mentioned Beds of Gold and Silver And at the Banquet wherewith Queen Esther enterteined the King and his great Favorite Haman we find him supplicating for his life to the Queen lying prostrate on his face upon the Banquetting Bed whereon she reposed Esther 7. 7 8. But if any desire to see more touching the use of this Table-Gesture among the Jewes they may please to consult the following passages in the History of the Gospel For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Mat 9 10. and 22. 10. and 26. 7. Luke 7. 37. and 22. 27. and Jo. 6. 11. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Mat. 15. 35. Luke 11. 37. and Chap. 14. 10. and 17. 7. Joh. 6. 10. and 21. 20. It is probable indeed that our Saviour and his Apostles used the same Gesture at the Celebration of the Eucharist which they had used at the eating of the Passover First because we read that this Sacrament was instituted at the Close of the Feast before the food was quite taken away from the Table viz. at the end of the last Course So St. Matthew tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were eating Jesus took Bread and blessed it c. St Mark saith the same Chap. 14. 22. with whom we may compare St. Luke Chap. 22. 15 19. Secondly because the Evangelist St. John tels us of himself that he leaned on the Bosome of Jesus a little before Judas went out John 13. 23. with chap. 21. 20 24. Now that Judas before he went out to betray his Master received the Sacrament with the rest of the Apostles is not only the Judgment of the Church of England exprest in the Exhortation before the Communion but the general opinion also of the ancient Fathers Both grounding their Judgment as I suppose on those words of St. Luke Ch. 22. 19 20 21. Where the Evangelist tells us that after our Blessed Saviour had delivered the Sacrament in both kinds to his Apostles he added these words Behold the hand of him that betrayeth me is with me on the Table Probable I say not certain because St. Luke and St. Paul both tell us that this Sacrament was instituted after Supper The Evangelist informing us that our Saviour took the Sacramental Cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Supper which circumstance the Apostle also thought fit to remember us of where he particularly relates the order and manner of the Institution viz. 1 Cor. 11. 25. And St. John tells us that Supper being ended our Saviour arose from the Table and washed his Disciples feet and afterwards set himself down again So that for ought is exprest to the contrary he might possibly vary his Posture and his Disciples with him when he celebrated that Gospel-mystery which he then instituted in the room of the Jewish Passover especially when the Text saith that he began the Celebration thereof with a new Benediction which clearly appears by comparing Mat. 26. 26 27 28. with Luke 22. 17. 20. Thus the Scripture leaveth us somwhat in the dark as touching the Gesture which our Saviour and his Apostles used at the first Institution which doubtless it would never have done if the Gesture then used had been oblieging to posterity whereas we find not there mentioned so much as a certain pattern to imitate much less any Precept to bind us unto Obedience Now in such a case as this I know no better rule to guide our Practice by then the examples of the Primitive Church which in all reason should best know what the Apostles both did and taught and therefore is to be looked upon as the best keeper and witness of what they left us as the most faithful Depositary of their Principles and the most authentick Directress of our Practice Now if we please to consult the most ancient Records of those early Times this we shall find First The Council of Laodicea which was somwhat ancienter then that of Nice and whose Canons were afterwards received into the Code of the Church-Universal absolutely forbiddeth the posture of lying on Couches in the Church at the Celebration of the Lords Supper or the feasts of Charity which accompanied it The words of the Twenty eighth Canon of that Council are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Feasts of Charity are not to be kept in the Lords house or in the Church neither may ye eat or make Couches in the House of God The same Gesture was 〈◊〉 afterwards forbidden to be used in the very same words by a great Council of Greek Bishops assembled in Trullo and that under the pain of Excommunication viz. Can. 74. Both Councils as I suppose either conceiving this Gesture not reverent enough for so venerable a Mystery or at least much subject to abuse which I the rather think because I find some such like abuse crept into the Church of Corinth in those early days which the Apostle also sharply taxeth 1 Cor. 11. 22. 29. Have ye not houses to eat and to drink in Or despise ye the Church of God he that eateth and drinketh unworthily eateth and drinketh Damnation to himself not discerning the Lords Body Where he blames them for using the same freedom and bold carriage at the Lords Table and the Feasts of Charity which waited on it as at their own ordinary meals thereby making no difference between their Corporal and their Spiritual Repast for which cause these Agapae or Feasts of Charity were afterwards left off when the Abuse began to spread so far as universally to prevail Secondly for Sitting this Gesture which our Non-Conformists so much contend for as the most proper for the Holy Communion it was so far from being appropriated thereto of old that upon the best search I could make I have not found it used at all in Divine Service except at the reading of the Lessons and the hearing of the Sermon For Justine Martyr implies that during this part of the Service the People sate when he thus informs us concerning the Christian Assemblies of his time such at least wherewith he was acquainted After the reading of the Lessons and the Exhortatory Sermon of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is we rise up altogether and send up our Prayers Apol. 2. But whether or no this was permitted to the People in all places I much question partly because Optatus tells us Populus
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
of the Church wherein we live and not to take temporary Circumstances of Religious Actions and Services for necessary and universal Commands 4. They might possibly for ought appears to the contrary change that Gesture which they used at the Passover into a different one when the Sacrament came to be celebrated seeing we read that in the distance between them our Saviour rose from the Table and washt his Disciples Feet 2. If it could be clearly proved that Christ and his Apostles used such a particular Gesture at the receiving of the Sacrament and that Gesture to be sitting yet no forcible Argument could be drawn from thence to obliege all Churches at this day to use the same no more then to conform our selves unto other Circumstances which accompanied that first Celebration which yet are neither practised nor prest by our Non-Conformists viz. That it was celebrated by Night after Supper in a private Chamber by men only and those but twelve in number and all of them of the same Family or constant retinue of our Saviour also that the Bread was unleavened and the wine mingled with water according to the custom of the country as the Ancients generally held and as generally imitated See Prov. 9. 2. Just Martyr Apol. 2. What a noise would have been raised if the Evangelist had told us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that instead of As they were eating Christ took Bread and blessed it he had said As they were sitting And yet these men think it not requisite to celebrate the Sacrament after Supper as our Saviour than did As little care do they take to imitate either Him or his Hearers in the Gesture which they used at the Preaching and Hearing of the Word for we read that it was our Saviours Custom to sit when he preached the people standing all the while which Practise our Non Conformists do utterly cross amongst whom the Preacher stands and the People sit all the while Let me add one circumstance more which was preparatory to our Saviours first Celebration of the Sacrament and was very solemnly performed by him viz. his rising from the Table after the Paschal Supper and washing his Disciples Feet A thing done with so much solemnity by our Saviour and the passages thereof so exactly set down by the Evangelist St. John that in all reason it might be thought to obliege the Church to a perpetual and universal observance but that we find it otherwise understood by the Primitive Christians who never looked thereon as a necessary binding Ordinance or generally practised it Yea if we more narrowly look into the Passages there recorded Jo. 13. 2-17 we shall find that it looks like a Sacrament of it self instituted and enjoyned by Christ at the very same time when he ordained the Sacrament of his last Supper For we find there 1. An outward visible Signe Water ver 5. 2. An inward spiritual Grace Part with Christ Cleansing from Sin Sealing of Pardon which is the Promise annext to it ver 8 10. 3. A mysterious Signification then not well understood by the Apostles ver 7. As neither was the mystery of his Death and Passion though lively represented by the Sacrament of his Supper 4. A strict command of observance ver 14 15. Ye ought to wash one anothers Feet For I have given you an example that ye should do as I have done to you 5. The necessity thereof shewn in order to Salvation ver 8. If I wash thee not Thou hast no part with me 6. Let me adde that Judas was at both alike and alike unclean ver 10 11. Yet notwithstanding all this our Non-Conformists think not themselves oblieged to use this Ceremony Why should they then think themselves more oblieged to use the same Gesture which our Saviour and his Apostles used at the Sacrament of his Supper in case it had been Sitting and that expressly mentioned in the Gospell 3. As to the Gesture of the Apostles in particular when they first received the Sacrament from the hand of Christ none of the Evangelists informe us what it was so that for ought we know it was different from that which he used at the time of giving But suppose it were the same which is not proved it will not follow that we are to use it at this Day A different Behaviour well befits us towards Christ now afcended into his Glory from that which his Apostles used towards him when he was conversant here on Earth He then took upon him the forme of a servant and made himself of no Reputation Phil. 2. 7. yea he tels his Apostles that he came not to be ministred unto but to minister Mat. 20. 28. and accordingly he washed his Disciples feet at the same time Jo. 13. 5. We read not that any of his Apostles after they were chosen to that office ever kneeled unto him no not when they Prayed unto him Increase our Faith Luk. 17. 5. But the Case is much altered now that he is exalted unto his Kingdome set at his Fathers right hand far above every name that is named not onely in this world but in that also which is to come Eph. 1. 20 21. Now that all Power is given him in Heaven and in Earth Mat. 28. 18. and that all things are put under his feet Eph. 1. 22. Every knee is to bow unto him Phil. 2. 9 10 11. we know Christ no more after the flesh saith the Apostle 2 Cor. 5. 16. whence we read that Christ put back Mary Magdalene when she approached to touch him with the same freedome and familiarity after his Resurrection which Shee had used to him before Jo. 20. 17. Saint Mathew tels us that when his Apostles saw him in that mountaine of Galilee which he had appointed to meet them in after he arose from the Dead that they worshipped him Mat. 28. 16 17. S. Luke also informs us that they worshipped him upon his Ascension into Heaven Luk. 24. 51 52. If then we will imitate the Apostles we must worship him as they did upon all good occasions with a low bodily Reverence more especially in the Sacrament wherein is lively represented to the eye of Faith that crucifyed Body of his which he still represents to the eye of his Father in Heaven at whose right Hand he sits by the powerfull efficacy of that Sacrifice obteines pardon of our sins a mitigation of our suffrings and a gratious answer to our supplications Ob. 2. The Sacrament is called The Lords Supper by the Apostle 1 Cor. 11. 20. therefore a Supper Gesture is fittest to be used thereat which amongst us is Sitting Whereas in the Practice of the Church of England there is nothing like a Supper The Communicants neither eate nor drink together at the same Table but receive some small Portions of Both from the Hand of the Minister Neither are these commonly given at the Table but carryed about by him that officiates to
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