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
end◠of this action The action it selfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an action of praise in respect of Christ for whom it is done and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an action of thankesgiuing in respect of these by whom it is done for as it is a memoriall of his praise so is it a testimonie of their thankefulnesse And what is a thankesgiuing but the remembrance and declaration of benefits receiued made and intended to the praise of the giuer whether it bee performed in word in deed or in both For thankesgiuing in word reade all the Psalmes and Orations in the Scripture conceiued for that effect and yee shall finde it so Psal. 135. 126. 1. Chron. 17. 29 10 c. The Passeouer and all the rest of the Feasts kept vnder the Law in remembrance of some great and extraordinarie benefits of God were Eucharisticall because they were obserued to the praise and honor of God not verbally but really Such amongst the Heathen were the Olympick Pythick and Isthmick games wherein the prayses and honour of their gods were remembred and celebrated not by Speeches and Orations but by the very Actions and Deedes of the Gamesters So Virgil hauing recorded the Pastimes and Games that Aeneas caused to bee acted to the prayse of his father Anchyses concludeth Hac celebrata tenus sancto certamina patri hitherto the pastimes were celebrated to the praise of his holy Father And heere it is to bee obserued that although in these superstitious solemnities no mention were made of their praises and honours for whom they were kept yet they are remembrances of their praise because they were instituted and ex professo professedy obserued for that purpose In the religious Festiuities some resemblance there was of the benefit that was remembred beside the profession of the end wherefore they were instituted and kept But amongst all the Celebrities and Solemnities that euer were obserued for the praise of God or man there was neuer any that had the end wherefore it was instituted set downe more cleerely to bee a memoriall of praise or an honourable remembrance then this Sacrament hath in these words Doe this for a remembrance of me and that had a more euident and plaine resemblance of the benefit that was to bee remembred with praise and thankesgiuing then this For what can more liuely expresse the praise of the glory of our Sauiours grace then that part of this action where hee is brought in breaking his owne Bodie and sheading his owne Bloud and offering himselfe in a sacrifice for the sinnes of the world And againe what can more euidently declare the faith and thankefulnesse of the people towards him then the other part of the same action where they are brought in feeding on the sacrifice of his Bodie and Bloud thereby testifying before the world that by him alone they doe acknowledge themselues to haue liberty and life that in him alone they repose and trust that hee alone is the meditation of their minds the desire of their soules the ioy and delectation of their hearts Caluin Instit. lib. 4. Cap. 18. Sect. 17. Huius generis sacrificio carere non potest coena Domini in qua dum mortem eius annunciamus gratiarum actionem referimus nihil aliud offerimus quam sacrificium laudis Aquinas Quotiescunque ederitis panem hunc c. Exponit verba Domini Hoc facite in meam commemorationem dicens mortem Domini annunciabitis represent ando scilicet eam per hoc Sacramentum Caluin saith that the Supper of the Lord cannot want in it an Eucharisticall Sacrifice because while wee declare the death of the Lord and giue thankes we doe nothing but offer vp a sacrifice of praise Aquinas affirmeth that wee declare and preach Christs death representing it by this Sacrament In diuers places of the Greek Liturgies this Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of praise and not onely is the action it selfe and the celebration of this Sacrament called the Eucharist by the Ancients but the Symbols themselues the Bread and the Wine Origen contra Celsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bread which is called the Eucharist saith hee is a Symboll of our thankefulnesse to God and so is the whole action in deed because not onely in it are thankes giuen in word Sed gratiae aguntur vere re-ipsa but a solemne thankesgiuing is acted truly and in deed SECT 11. The conclusion of this point which concerneth the nature of this Sacrament HEreby it is manifest that as this action in respect of Christs part towards vs or the end that concerneth vs is a Mysticall representation and a reall application of the Propitiatorie sacrifice of Christ to vs So in respect of our part towards Christ againe and the end◠that concerneth him it is a spirituall and Eucharisticall Sacrifice done to his glorie Nay if we consider the action in regard of the one end or the other it is to bee performed of vs with such a religious and humble gesture as becommeth sinners to vse towards their Sauiour when they receiue from him the benefit of expiation of their sinnes and reconciliation with God Or when they offer back againe to him therefore the sacrifice of thankesgiuing both secretly in their inward affection and publikely in a most solemne action Now what gesture can better agree to sinners in receiuing their pardon and in giuing praise therefore to their Redeemer then the religious and humble gesture of Kneeling commanded by God himselfe to bee vsed in his worship practised by our Sauiour himselfe and by all the Saints both vnder the Law and the Gospell not onely when they did offer their supplications to God but when they ioyfully gaue thankes and praise Psal. 138. I will praise thee with my whole heart before the Gods I will sing praise vnto thee I will bowe my selfe Eshtachaue towards thy holy Temple and praise thy name for thy louing kindnesse Psal. 95. O come let vs sing vnto the Lord let vs make a ioyfull noyse to the Rocke of our saluation let vs come before his presence with thankesgiuing and make a ioyfull noyse to him with Psalmes c. ver 6. O come let vs humbly bowe our selues and fall downe and Kneele before the Lord our Maker Luk. 17. 16. When one of the ten Lepers perceiued that hee was healed hee returned with a loud voyce giuing glory to God and fell on his face at the feete of Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giuing thankes to him In the Apocalypse the 24. Elders when they giue praise and sing a new song to their Sauiour not onely fall they downe off the Thrones whereon he had placed them but they cast the Crownes off their heads the ensignes of the Kingdome that he had disposed to them thereby teaching how basely wee should esteeme of our selues and how highly wee should thinke of our Sauiour and with what gesture and carriage wee should expresse the same when
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
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
wee come with thankesgiuing and praise to worship him as wee should all professe our selues to doe in this action In this point I haue beene forced to bee somewhat larger because there is one who to maintaine his Thesis for Sitting against Kneeling bendeth spendeth all his wit in vaine to proue that this Sacrament should not nor can not bee called the Eucharist against the sway of all the Learned both in the Orient and Occident Church so audacious is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passing-measure-loue of contention who regardeth not to tread on the Veritie prouiding she may seeme to haue the Victorie Dij talem terris auertite pestem From the which pestilent Monster the Lord deliuer his Church Amen CHAP. IIII. Whether it may stand with Charitie towards our Brethren to Kneele at the receiuing of the Sacrament SECT 1. That Kneeling serueth for Edification THE last thing that wee haue to try is whether the gesture of Kneeling in receiuing the Sacrament bee according to charitie that is whether it may tend to Edification or at least may be vsed without offence and scandall in our Church As for the first The chiefe things whereof the Church should be informed at the receiuing of the Sacrament are the spirituall benefits that are mystically shadowed in the symbolicall Elements as Christ the Giuer his Body and his Bloud the Gift the spirituall appetite wherewith wee should come faith the hand wherewith we should receiue the nature of the action it selfe a mysticall representation and a reall application of Christs propitiatory Sacrifice for vs and an Oblation againe made by vs of an Eucharisticall Sacrifice for him and the end of the action our saluation and the glory of our Sauiour These things being the chiefe points wherein the Communicants should bee edified What gesture for their edification can bee chosen and vsed more conuenient then Kneeling A Gesture declaring what reuerence is due to the Giuer and the Gift A Gesture agreeable to the spirituall appetite and desire wherewith the poore and hungry should come to this Table proper to the humilitie that in this action our faith should produce when it learneth vs to renounce our selues and rest on Christ and very decent to be vsed by the Saints when either they receiue benefits from Gods hands or giue backe thankes to him therefore SECT 2. That Kneeling obscureth not our fellowship with Christ and amongst our selues AGainst this if it be obiected that although in the respects aboue specified it may serue for edification yet it obscureth the fellowship and communion that wee haue with Christ and amongst our selues that is signified and sealed vp in this Sacrament and is most cleerely expressed by Sitting at Table It is answered As for our fellowship amongst our selues if at the Table an vniforme gesture bee obserued by all the Communicants whether it be Standing or Lying or Sitting or Kneeling if it be the same and vniforme I say it is sufficient to expresse our Societie at least it obscureth it not For there is as well a fellowship amongst the Saints in Kneeling as in Sitting or Standing As for our fellowship and communion with Christ wherein our honour in deed and Christian prerogatiues consist if wee imagine that to bee represented by our Sitting at Table with our Sauiour How was it expressed when the Communicants stood at the Table except yee thinke that Christ stood with them for if hee sate and they stood they were not vsed as his Coheires Equals as some affirme wee should bee but there was a disparitie as great as is betwixt the Lord that sitteth and the seruant that standeth And if our Sauiour the Lord Iesus be neither locally nor corporally with vs at Table now as was before cleered if hee be neither there Standing nor Sitting nor Lying as hee was with his Disciples How can our Sitting at Table import our fellowship with him more then Kneeling or any other gesture If it be said that the Pastor representeth him in the action and that our Sitting with the Pastor sheweth our fellowship with Christ It is answered that Christ had two conditions of estate The forme of a seruant and the authoritie and power of a Lord Yee call me Lord and Master saith hee and I am so yet I am as a seruant in the midst of you the one in open view hee did carry the other hee had but hid in the forme of a seruant By his power and authoritie as Lord hee did institute this Sacrament and was and is Lord and Master of the Feast and the spirituall Giuer of the internall and inuisible Grace In the forme of a seruant hee lay with his Disciples and they with him at Table and hee was Minister of the externall element This person our Sauiour hath laid downe and sustaineth onely that of Lord and Master had while hee was on earth but manifest in heauen which neither man nor Angell carrieth but himselfe at the right hand of the Father With that other of a Seruant and Minister the Pastor is cloathed wherein hee standeth and serueth in the Congregation and sitteth not as Lord and Master of the Feast Our Sitting therefore with him or Standing at the Table cannot declare our prerogatiue and honourable fellowship that we haue with the Lord and Master of the Feast our Sauiour Christ Iesus whom to esteeme now as a seruant either in this or any other Religious action and vs as his fellowes let bee his equals which is blasphemy is pride in vs and contempt of him Hee is our Lord and God as Thomas said and him wee must adore as the Apostles did euer after his Ascension SECT 3. That by eating and drinking our fellowship with Christ is sufficiently expressed without the Table-gesture of Sitting THE true fellowship vnion and communion that wee haue with our Sauiour and amongst our selues is in this Sacrament both wrought and represented not by Sitting nor Lying nor Standing nor Kneeling but by a farre more significant and effectuall meane not drawne from a controuerted example of Christs Table-gesture but set downe in the expresse words of the Institution and interpreted by Paul 1. Cor. chap. 10. in these words following The bread which wee breake not the Table whereat wee sit is it not the communion of the Bodie of Christ The Cup of blessing which wee blesse not our Sitting or Standing is it not the communion of the Bloud of Christ Here the Bread and the Cup deliuered and receiued and not the Table nor the Sitting thereat are the Signes and Seales of our Communion and Fellowship with Christ yea a signe that declareth a far more strict coniunction with Christ then either Lying or Sitting or any other Table-gesture to wit such a coniunction and vnion as is betwixt the bodie and the food wherewith it is nourished which is not onely locall but reall For as our corporall nourishment is turned into the substance of our bodies naturally so are we conuerted and