knock our Breasts and say Lord be mercifull to me a sinner Luk. 18. 13 14. So shall we be justifyed with the one and be acknowledged for Children with the other 5. The Non-conformists refuse not to kneel in Prayer wherein yet they professe to speake with an humble confidence familiarity unto God as to a Father and that by the Spirit of Adoption Rom. 8. 15. Gal. 4. 6. why is not the same Gesture as suitable at the receiving of the Communion notwithstanding they there put on the persons of Children and Coheirs Or why can they not bend their knees as well as bare their Heads when they receive it They use not to fit bare when invited to the Table of their Superiours Why use they this Reverence when invited to their Elder Brother and Coheire This evidently shews they make a difference between their Carriage at a common and this holy Table Let them then but conforme their knees unto their Heads by a proportionable Reverence and the matter is at an end As for crossing the Assurance of our Coheirship sure the contrary experience of those many who receive it keeling is a sufficient Argument that the Assurance of our Privileges and interest in Christ may very well consist with this lowly posture and is so farre from being crossed that it is furthered thereby There is no Duty exempted from Humility which is so necessary to ballance all our Actions 6. But suppose that which the objection would have That the Lords Supper celebrated here in the Church Militant represents the Supper of the Lambe in the Church Triumphant Rev. 19. 9. and that we are therein to act the persons of Coheirs yet it followes not from thence that we should sit thereat as companions and Familiars of Christ seeing the triumphant Saints themselves who are admitted into that Fellowship and are Christs Guests at that Supper are represented to us by S. John in a quite contrary posture And therefore if we will do the will of God on Earth as it is done by these Saints in Heaven we must imitate them in this also by using the like Gesture For Saint John tels us that the 24. Elders who represent the chief Heads or Pastours of the Church fall down before him that sate on the Throne and worship him that liveth for ever and ever and cast their Crowns before the Throne Revel 4. 10. nor only so but before the Lamb also who appeared before the Throne as he had been slaine as he is also represented when we worship him in the Eucharist Revel 5. 6 8 14. The People joyne with their Pastours in the same humble Gesture and have the Angels for their fellow-worshippers cap. 7. 9 11. who are said to be fed by the Lamb and to be led unto living fountaines of water having lately come out of great Tribulation and washed their Robes white in the blood of the Lambe v. 14. Now in the Sacrament we are not only fed by this Lambe but feed upon him we have our spirituall thirst allayed by this fountaine of life being thereby made to drink into one Spirit 1 Cor. 12. 13. Therein also we are cleansed by the Blood of Christ the Bloud of the new Testament which is shed for many for the remission of Sins Mat. 26. 27 28. The same Gesture is ascribed unto the 24. Elders and to the 4. Beasts when God had judged the great Whore and avenged the Blood of his Saints Revel 19. 4 7 9. Is not the practise of these heavenly Inhabitants a good warrant and Patterne to the Saints on Earth to use the like prostration in the worship of God especially at the Eucharist wherein we offer up the same sacrifice of Praise for the favours bestowed on us through the merits of the Lambe slaine and the judging of our Spirituall Enemies who were conquered and condemned when he sufferd on the Crosse But if any shall reply that S. John in these visions describeth the Church-Militant under the name of the Church-Triumphant I answer that though severall Circumstances of the Text seem to demonstrate the contrary yet the Argument will not loose its force upon this supposall but rather get strength thereby For from hence it will necessarily follow that Prostration or bodily Adoration at the Supper of the Lamb viz. at the Sacrament of the Lords Supper was the Gesture used by the Christian Church in S. Johns time otherwise these visions of his had presented us with an improper and untrue Representation thereof which we cannot reasonably imagine So then the use of an Adorative Gesture at the Sacrament so ancient as the Apostles Dayes will serve to justify our kneeling if we had no other Argument Ob. 7. Kneeling at the Lords Table is contrary to the law of nature and decency and to a Table of Repast It is a private worship during the publick Besides the Elements which Christ consecrated and made choise of for the outward signes in the Lords Supper are meane and ordinary and therefore he cannot in any reason be thought to have intended any such Adoration or Reverence to be used at the partaking of them Lastly the Eucharist is a Feast of Joy and Thanksgiving and therefore a Gesture of Humiliation such as kneeling is is improper Ans This is a complication of petty cavils which scarce deserve an answer but that I am unwilling to passe by any Objection which I have met with least it should prove a scandall to some weaker Christian in case it lie unremoved I answer then 1. It hath been I hope sufficiently proved that kneeling is most sutable to the Duty performed at the Lords Table and therefore agreeable to the Law of God who enjoynes that Duty They are but ill judges of Decency who so far forget Themselves and their Duty as to approach unto Gods Table where he is so eminently present and proffers such high undeserved Favours to his unworthy Servants with the same Boldnesse as to their own or that of their Equals The Church of Christ in all Ages hath thought it undecent to receive the Sacrament with any other Gesture than that which they used at their publick Prayers at which sitting was never used Now Christian modesty and humility should prevaile with us so far as not to censure and condemne so generall a Practise but submit our judgement to that of the Church But the great Stumbling-block of the Non-conformists in this Particular is this that they look upon the Eucharist as a common Feast amongst Equals not as a Dole to poore Beggars upon Christ as their Brother not as their Lord upon themselves as Guests not as Suppliants and forget the Altar of Worship whilst they are too intent upon the Table of Repast 2. Why may not a private worship be used during the Publick some kneeling whilst others stand or sit If the contrary hold good no man may kneel when he first comes into the Church whilst others perhaps are sitting at the Hearing of the Lessons
Similiter de Stationum diebus non putant plerique Sacrificiorum orationibus interveniendum quòd Statio solvenda sit accepto corpore Domini Ergo devotum Deo obsequium Eucharistia resolvit an magis Deo obligat Nonne solennior erit Statio tua si ad aram Dei steteris accepto corpore Domini reservato utrumque salvum est participatio Sacrificii executio officii that is Likewise touching our publick fasting Days or Stations many think it not then fitting to communicate in the Service of the Holy Eucharist because their Fast must end when they have taken the Lords Body But doth the Eucharist dissolve the Duty and Devotion or the stronglier obliege us to perform it unto God Will not thy Fast or Station be the more Solemn if thou stand also at Gods Altar If thou take the Lords Body and reserve it both Duties are preserved inviolate as well the partaking of the Sacrifice as the performing of the Service Also De Cor. Mil. cap. 11. Jam Stationes aut alii magis faciet quam Christo aut die Dominico quando nec Christo that is Will the Christian-Souldier keep his Fasts and Watches to any other rather then to Christ Or on the Lords Day when none are kept unto Christ For he had told us at the Third Chapter before Die Dominico jejunium nefas ducimus On the Lords Day we judge it unlawful to fast Besides in his Tract de Jejunio he mentions Quartae sextaequé feriae Stationes that is the Fasts or Stations of Wednesday and Friday which are generally known to have been of old observed for Fasting Days throughout the Christian Churches But however he be mistaken in this Particular by a mis-interpreting of Dies Stationum in Tertullian for the Lords Days yet the Thing it self That Christians stood at Prayers on those days is witnessed by the concurrent Testimonies of Saint Cyprian Jerome Chrysostome and Augustine for the Elder Times by Venerable Bede and his Schollar Alcuinus for the Middle Age yea as low as Anselme and Hugo de S. Vict. which last flourished near the middle of the Twelfth Century The same is witnest also by three of the Councils viz. by the Sixth Council of Carthage held there by 217 Bishops An. Dom. 419. Can. 20. By the great Council of Eastern-Bishops assembled in Trullo a large room of the Emperors Palace so called at Constantinople Can. 90. It was held in the year 680. And lastly by a Council of Western Bishops assembled at Turone by the command of Charles the Great An. Dom. 813. Can. 37. I think it not material to set down all their words It will be sufficient to transcribe the words of this last Council and the last Doctor named whereby it will appear that this custom continued very long even in these Western parts The Thirty seventh Canon of the Council of Turone begins thus Sciendum est quòd exceptis diebus Dominicis illis Festivitatibus quibus universalis Ecclesia ob recordationem Dominicae Resurrectionis solet stando orare c. that is You are to know that excepting the Lords Days and those Festivals on which the Universal Church in memory of our Lords Resurrection is wont to pray standing c. And Hugo de S. Vict. observes that the People stood at Prayer untill the Collect Domine Deus Pater qui nos ad principium c. that is O Lord our Heavenly Father which hast safely brought us to the Beginning of this Day c. Which is the last Collect at Morning Prayer in our English Liturgy at the first Service Between which and the Second or Communion-Service the People went forth of the Church as he there tells us His finitis omnes exeunt that is These Prayers being ended all depart Now of these Prayers at the first Service he further saith Et haec omnia in Dominicis caeteris festivis diebus stando dicuntur propter memoriam Dominicae Resurrectionis cum quo omnes Sancti spe consurrexerunt that is All these Prayers are said standing upon the Lords Days and some other Festivals in memory of our Lords Resurrection with whom all the Saints are risen in hope When and upon what Reasons this Gesture came afterwards to be left off in these Western Parts I cannot as yet learn Whether it were changed into kneeling as the more humble and reverend Gesture or that kneeling was taken up in opposition to the Greek Church wherewith this of the West was then at variance which used standing in Divine Service and yet useth it or because the Ground and Motive thereof ceasing in time viz. The testifying of our Saviours Resurrection to the Infidels and becoming every day less pressing as the World came more and more in to the Faith of Christ the Gesture of standing which dependeth thereon vanished by Degrees and was alter'd into that of kneeling I cannot determine but shall leave it unto those who have read more and can judge better I shall add only three Testimonies which the Adversaries to kneeling at the Communion urge in favour of their Non-Conformity and then examine briefly what strength there lies in each of them The first is taken out of Justine Martyr in the place forecited at the latter end of his second Apology where describing the manner and method of Divine Service at the publick Assemblies he tells us that after the Sermon was ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The people rose up altogether and sent up their Prayers unto God which when they were finisht Bread and Wine with water were brought or offer'd Then the Bishop in like manner sendeth up Prayers and Thanksgivings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his utmost devotion the People joyfully attesting their consent by saying Amen Then distribution is made to every one of the Elements so consecrated or blest c. In which words say they there is not the least mention of any alteration of the peoples Gesture to kneeling after they once rose up upon the ending of the Sermon To which I answer First This is but a Negative Argument and proves nothing No change of Gesture is here mention'd therefore none there was Secondly as there is no mention of changing their Gesture into kneeling so much less of any change thereof into sitting which is now so eagerly contended for for we use to rise from our seats that we may kneel to Prayers but never to sit at them Thirdly I shall prove anon by sufficient Witnesses that the People fell down or kneeled at some part of the Communion-Service and used a Gesture of Adoration in the Act of Receiving The second Testimony is that of Dionysius Alex. in Euseb Eccles Hist lib. 7. cap. 9. Where writing to Xistus Bishop of Rome concerning one who desired Rebaptization because he had been formerly baptized by the Hereticks in a wrong Form with a Baptisme as he said full of Impiety and Blasphemy He tells Xistus that he durst
England the very same Authority which enjoyns the Communicant to kneel at the receiving of the Sacrament enjoyns the Minister who gives it to deliver it with a Prayer and which is more the Receiver is to testifie his assent to that Prayer by saying Amen at the close according to the ancient Custom of the Church This is attested not only by those antient Constitutions which go under the name of the Apostles but also by Cyril of Jerusalem for the East and by Saint Augustine for the West as the practice and general usage of the Christian Church Const Apost lib. 8. cap. 13. thus directeth the Service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Let the Bishop give the Oblation of Bread saying The Body of Christ and let him that receiveth it say Amen Then the Deacon having taken the Cup and delivering it let him say The Bloud of Christ the Cup of Life and let him that drinketh say Amen Cyrill of Jerusalem tells us the same in his Instructions to the Communicant Orat Mystag 5 ta The Place before cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Receive the Body of Christ saying withal Amen Then approach to receive the Cup of Christs Bloud bowing thy self and saying Amen after the manner of Divine Worship and Adoration Saint Augustine also witnesseth for his time saying Vniversa Ecclesia accepto sanguine Christi dicit Amen That is The Vniversal Church at the receiving of the Bloud of Christ saith Amen So he Resp ad qu. Orosii 49. Methinks they who scruple not to kneel at other Prayers should make as little question to kneel at this which though a very short one is a very solemn and material one especially when at the same time if they really be such devout Receivers as they would be thought to be they lift up their Hearts in secret Prayer and Praise unto God in Praise for the great Benefits there bestowed Christ and his Merits and in Prayer for a Blessing upon the Sacrament that it may prove effectual to those ends for which God appointed it and that themselves may for the future walk in some measure answerable to so great and undeserved mercies Sure kneeling will best suit both with that publick Prayer of the Minister and this private one of the Receiver as that which best expresseth both his Humility and his Thankfulness Now if any are pleased to cavil that the Minister who officiates and pronounceth the Prayer stands at the same time when the Communicant is enjoyned to kneel they have as much reason to except at him when he useth the same Gesture at the pronouncing of the Blessing which is a like short Prayer at Parents also when they bless their Children and at the Priests under the Law who used the same Posture when they blessed the People at the Passover 2 Chron. 36. 27. Yea we read that Jacob sate upon the Bed when he blessed the two Sons of Joseph in the same Prayer-Form Whereas they with their Father Joseph received the Blessing with a very low Bow Gen. 48. 2 12. 11. The more worthy any Creature or Ordinance of God is in it self or the nearer Relation it hath unto God the more honour and reverence is due thereto So the parts of the Tabernacle and Temple viz. The Court the Holy Place and the Holy of Holies had several Degrees of Holiness and were regarded accordingly The Levites might officiate in the outward Court the Priests only in that which was called Holy the High-Priest only might enter into the Holy of Holies and that but once a yeare So for the Sacrifices some of them must be eaten by any whom the Officer would invite some by the Priest alone and others must be entirely offered up unto God and consumed upon the Altar Now the Sacrament of the Lords Supper hath been always accounted the most Sacred and Solemn Ordinance of God in the Christian Church and Christ himself hath taught us that his Body and Bloud are therein contained and communicated unto us thereby Whence it will follow that we owe a proportionable Reverence thereto and are to honour God thereat with the greatest Humility and Devotion When the Angel of the Lord appeared in the Bush Moses was forbid to approach too near and commanded to pull off his Shoes because the place whereon he stood was Holy Ground Exod. 3. 5. Shall we then irreverently approach unto that Table whereat the Lord of Angels is present attended by those Heavenly Officers present in so near so strange so mysterious a way Moses then hid his face at that dreadful sight ver 6. and shall we come to the Sacrament with bold Looks and Gestures as if we were Christs Fellows and Equals When Jacob saw God but in a night Vision he was presently struck upon his waking with an awful Regard which made him say How dreadful is this Place this is no other but the House of God and this is the Gate of Heaven Gen. 28. 13 16 17. Shall not we be alike affected at the Sacrament and ready to express our Regard of it wherein we are admitted not only to his House but to his Table not only see the Gate but eat the Bread of Heaven the Celestial Manna The Antient Fathers of the Church have therefore upon all occasions endeavoured to strike an awe in us and work a due regard toward the Sacrament by the high and venerable Titles which they bestowed thereon Chrysost in 1 Cor. 10. 16. calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dreadful Mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The awful and most dreadful Cup and the whole Service wherein Christ is offered up representatively instead of the slaughtered Beasts under the Law he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Service much more dreadful and Majestical then any under the Law Greg. Naz. calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Copy or resemblance of Great Mysteries Saint Aug. de Verb. Dni Serm. 28. calls it Coeleste venerabile Sacramentum The Heavenly and Venerable Sacrament Greg. M. Dial. 4. c. 58. tells us that none of the Faithful doubt but that at the time of Consecration ad Sacerdotis vocem Coelos aperiri Angelorum choros adesse The Heavens are opened at the voice of the Priest and the Quire of Angels present Dionys as before calls the Sacramental Signes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venerable or Adorable Signes The Communion-Table is also honored with the Titles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Mystical dreadful royal Sure these ancient worthies of the Church were much mistaken in the misapplying of such Holy and Honorable Titles to the Sacrament with the Service and Table that attend it if no manner of awefulness or veneration were due unto it or they are much mistaken at this day who think the Ordinance so mean and the Table so contemptible as those in the Prophet Malachi's time did that any careless Posture is good enough for it and kneeling too good Adoration indeed is due unto God alone but a