The reasons of a pastors resolution, touching the reuerend receiuing of the holy communion: written by Dauid Lindesay, D. of Diuinitie, in the Vniuersitie of Saint Andrewes in Scotland, and preacher of the gospell at Dundy

ROMANS , CHAPTER fourteene , Verse the three and twentieth . Whatsoeuer is not of Faith , is sinne .

THIS CHAPTER , wherein the Apostle teacheth the vse of things indifferent in the worship of God , is closed vp with three short and sententious Aphorismes . The first concerneth those that are strong , that is , fully resolued of their Christian libertie : The sentence is this ; Happy is he that condemneth not himselfe in that which hee alloweth . The meaning is , the man is happie , who being throughly perswaded of his Christian Liberty , maketh not himselfe guilty , through the abuse thereof . The second is this , He that doubteth , if he eate , is damned . The meaning is , he is guilty that eateth , or doth any thing indifferent , doubting whether it be lawfull , or not , because he is not perswaded of his liberty . The third is the ground of both the former , and this is it , Whatsoeuer is not of faith , is sinne .

For vnderstanding of this last sentence , which is the ground of the two former , wee haue three things to consider in it . First , what these things be that make a man guilty of sin , if they be not done in faith . Secondly , what this faith is wherein they should be done . Thirdly , what kind of sin it is whereof he is made guilty . As for the first , the word Whatsoeuer is generall , and comprehendeth all things , that falleth vnder the action of man . Of these things , some are commanded , or forbidden by God in his Word , and are simply good or euill : Some are neither commanded , nor forbidden , and these are called indifferent . The Apostles rule , Whatsoeuer is not of faith , is sinne , extendeth to both : but because this rule is set downe by the Apostle in this place , chiefly with relation to things indifferent , which may haue vse in Religion , whereof immediately before hee hath beene intreating ; leauing the former , wee shall speake of these .

Things indifferent I call such , as being considered in themselues absolutely , are neither commanded nor forbidden in Gods Word : First , I say , neither commanded , nor forbidden , to shew in what sense they are called indifferent ; not by reason of their nature : for in nature all things are the good creatures of God : but in respect of the Law , wherein they are neither discharged , nor commanded , and so are neither good , nor euill , Morally . Secondly , I say , considered in themselues ; for if in practice and vse , they bee affected with any Morall respect , or intention of the agent , they cease to be indifferent , and become either good or euill , according to the quality of his intention . As for example : to salute with a Kisse , is a thing indifferent : but if thereby thou testifiest thy Christian loue towards thy brother , it becommeth a holy Kisse . Salute one another ( saith the Apostle ) with an holy Kisse . Rom. 16 ▪ 16 And contrariwise , if thou kisse with Iudas , and Ioabs intention , it is a treasonable and wicked Kisse .

Thirdly , I say , considered absolutely : for if they be considered with relation to the exigence of occasions and circumstances , they cease likewise to be indifferent . As for example : to eate or not to eate , of such or such kind of meates , in it selfe is a thing indifferent , neither commanded nor forbidden : 1. Cor. 8. 8. Meat commends vs not to God ; for neither if we eate , are we the better , neither if wee eate not , Rom. 14. 17. are wee worse . And the Kingdome of God is not meate and drinke , but iustice , peace , and the ioyes of the Holy Ghost . This then , to eate and not to eate , being indifferent in it selfe , is made good or euill by the exigence of occasions and circumstances . If it bee said , 1. Cor. 10. 28. when thou art to eate , This meate is consecrate to an Idoll ; this speech , and the conscience of those who are present , maketh thy eating not indifferent : but if thou eate , thou sinnest . Againe , Gal. 2. 11. wee see that Peter was rebuked by Paul , for that hee did not eate with the Gentiles , but withdrew himselfe so soone as the Iewes came vnto him , because by his abstinence and separation of himselfe from the Gentiles , hee made the Gentiles doubt of their Christian liberty , and confirmed the Iewes in their errour , touching the necessary obseruation of the Ceremoniall Law . To stand , or to kneele at prayer , is a thing indifferent ; but in the Primitiue Church , to kneele on the Lords Day , or from Pasch , till Whit sunday , was not indifferent : Tert. de Coro . Milit. Nefas ducimus ( saith Tertullian ) because it was contrary to the custome of the Church . Then to conclude this point , in a thing indifferent , three things are required : First , it must not be commanded nor forbidden expresly in Gods Word . Secondly , it must not in practice and vse be affected with any morall respect , or intention of the Agent . Thirdly , it must bee free from the necessary exigence of occasions and circumstances .

The next thing to be considered in this rule , is faith , out of the which the action must proceed . Faith is taken diuersly in Scripture , but that whereby we and our workes are acceptable , is of two kinds . The one concerneth the iustification of our persons ; the other the righteousnesse of our actions . That which maketh our persons acceptable , is our confidence in God , through Iesus Christ , whereby wee are assured of pardon and grace . This which concerneth the righteousnesse of our actions , is an assurance in our mind , that the thing which we are to doe , is not against the Law of God , as is set downe in the fift verse of this chapter . This last , is the faith which is required , the other is supposed : for the rule is giuen to Christians , who are iustified by that faith , without which it is impossible to please God . Heb. 11. 6. Now as the faith which concerneth the acceptation of our persons , leanes to the promise of the Gospell ; so the faith that concerneth the righteousnesse of our actions is grounded on the precepts of the Law , in such things as are commanded or forbidden : But as for things indifferent , that are neither commanded nor forbidden , there bee three generals , whereon our faith must repose in the worship of God , Pietie , Charitie , and Decencie . First , we must know assuredly , that the thing which we are to doe , tends to the glorie of God ; at least , is no wayes derogatiue thereto : next , that it is not offensiue to our neighbour , that is , it giues him no iust cause , nor occasion to scarre , or take exception against our profession . These two grounds wee haue in this chapter , the last we haue in the end of the 14. chapter of the 1. Corinths : Let all things be done grauely and orderly . So whatsoeuer thing indifferent is not done with assurance that it is neither offensiue to God , nor to our neighbour , nor vndecent for our profession , it is sinne .

Now what sinne this is , which was last to be considered , is easily declared : for if it bee offensiue to God , or vnseemely for our Profession , whereof God is the Authour , it is sinne against the first great Commandement , Thou shalt loue the Lord thy God with all thy mind , heart and strength . And if it be offensiue to thy neighbour , it is against the second , Thou shalt loue thy neighbour , as thy selfe .

If these grounds be sure , it is manifest , that although indifferent things bee neither commanded , nor forbidden particularly in the Word , yet the vse and practice of them is subiect to the generall rules of Piety and Charity : and as euery man in his priuate action , must haue respect to these rules , Gal. 5. 13. and not abuse his liberty to licentiousnesse : So must the Magistrate in the Common-wealth set downe Orders and Lawes to bee kept by subiects , touching the vse of such things ; as of times and places , for Iustice , for Markets , for the exercise of Armes , for vse and abstinence from meates at certaine times and seasons , which things in themselues may be done indifferently at 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 . 1. Cor. 14. 33. 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 indifferent , or if they containe necessary points & grounds of diuine worship , whither faith would , they should bee obeyed or gaine-stood . 1. Thes. 5. 20. 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 cannot disobey : if we may obey them without offence to God , or scandal to our neighbour , we shall not disobey without 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 integritatem 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 . Mat. 26. 20. That Gesture is expressed by the Greeke words , Mar. 14. 18 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Luk. 22. 14 which signifie not our forme Ioh. 13. 12. 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 . Ioh. 13. 23. 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 , Luk. 7. 38. 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 . Ioh. 12. 3. 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 . Iohn 13. 4. & 12. 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luke 9. 14. 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. verse 21. 25 , 26 , 27 , 28. This was the gesture vsed in those dayes at meate , whether it was receiued at table , or on the ground ; not by the Romanes onely , but by many other Nations , who did imitate them , as Philo Iudaus thinketh in his booke De vita contemplatiua , which custome the Iewes seeme to haue had long before their conuersing with the Romanes , as it is cleere by the prophesie of Amos. And learned men hold with great reason , that it is the most ancient of all Table-gestures : for before the vse of materiall tables , men behoued to receiue meat ; and except the gesture vsed by vs , there could bee none more commodious then this gesture of lying and leaning . The Turkes sitting on the ground with their legs plat , is not so commodious . The knowledge of these things are not vnprofitable for vnderstanding of the Historie where they occurre ; and are to be obserued against those , who affirme that this Lying differeth only from our Sitting in this ; that wee sit with our bodies vpright ; they sate with some inclination , & leaning : For the contrary is manifest by the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that signifyeth Sitting , from the which commeth , Mat. 23. 6. that signifyeth the first place of Sitting in the Synagogues , Luke 9. 14. differing from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that signifyeth the first and most honourable place of Lying at Banquets : For in the one they Sate , and in the other they Lay. So both the gestures were in vse , but in different actions . Lying at Banquets , called in Latine accubitio and accubitus , because they Lay , and Leaned on their elbowes , Sitting in Iudgement , in Counsell , and in many other actions . Finally , the feasters stretching downe of themselues on the beddes , Amos 6. Verse 4. The shooes putting off , the washing of the feete , that the bed should not be defiled , doe euidently euince , that they sate not on Benches , and on Chayres as we doe , with their feete at the ground . That our Sauiour did vse this gesture at the Paschall Supper , is manifest by Matthew , Marke , and Luke , who testifie that he lay downe thereto : and Iohn , that he rose vp from it , and hauing washed the Disciples feete , lay downe againe . And it may bee presumed , that he retained the same gesture at this Sacrament : For the Apostles being eating , Mat. 26. 26 Hee tooke bread , and when hee had giuen thankes , proceeded in the action . Now , in our times , to this gesture of Lying , Sitting hath succeeded : and therefore our Vulgar Translators of the Bible , for the capacitie of the people , vse the word of Sitting , which is our Table-gesture , for that which in the Originall is Lying , and was the Table-gesture vsed of old .

This gesture of Sitting , I will not deny to haue beene lawfully vsed in our Church heretofore , at the receiuing of the Sacrament ; but that it should bee onely vsed as necessarie , the best , the most decent , and that it may not be changed , I hope , no reason , antiquitie , nor Scripture shall enforce .

SECT. 2. The Reasons are set downe against the necessarie vse of Sitting at the Sacrament .

ARGVM . 1. It is not certaine , that our Sauiour did Sit ▪ or Lye .

ALthough it may be presumed , as hath beene said , that our Sauiour and his Apostles obserued the same gesture , at the celebration of this Sacrament of his body , that hee had vsed before at the Paschall Supper : yet it is not certaine , when hee tooke the Bread , and gaue thankes , and blessed the Cup , that he did not alter and interchange the Table-gesture , with some religious gesture of praying . For Athenaus recordeth in his fourth Booke , that the citizens of Nancratis , when they did meete at their Banquets , after that they had layed themselues downe on the beds at Table , had a custome 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 To rise againe on their Knees , while their Priest rehearsed the prayers vsed in their Nation . This declareth , that although they had beene Lying at Table before , yet when they blessed and gaue thankes for their meate , they vsed to rise vp againe on their Knees . If this religious and reuerend gesture was vsed by them at Prayer , is it not much more probable , when our Sauiour blessed and gaue thanks , that hee and the Apostles did rise againe , either on their feete , or their Knees ? which was their constant gesture when they prayed , whom we doe also imitate when we begin this Sacrament , with blessing and thanks-giuing , humbling our selues vpon our Knees . If this our Sauiour and the Apostles did , what warrant haue we that they lay downe againe , and did not stand still on their feete , or sit on their Knees , according to the gesture vsed by them at praying , vntill the whole action of the Sacrament was perfected ? Thus what our Sauiours gesture was at the celebration of the Sacrament , is vncertaine . But certaine it is , that vpon an vncertaine example , no necessary Religious imitation , and obseruation can be founded . Moreouer it is will-worship , Col. 2. 18. to hold and vrge any point , for such as in the seruice of God must of necessitie bee either eschewed , or obserued for some diuine respect ; not because we cleerely see in the Word of God with the eyes of Faith that it is such : but because , according to the minde of the flesh , that is , our naturall reason and affection , we conceit it and will haue it to be such . Seeing therefore it is not certaine by the Scripture , that our Sauiour did sit or lye , when hee did institute this Sacrament , the gesture of Sitting should not be esteemed and vrged , as necessarie to be vsed thereat .

ARG. 2 Proouing that the Gesture vsed by Christ and the Apostles , was occasionall , and therefore not necessary .

THe time which was the night season ; Mat. 26. 20 the place which was a priuate Inne ; Luk. 22. 11. the order , Luk. 22. 20. after Supper ; the element , Mar. 14. 12 vnleauened bread : these are not thought necessarie , albeit they were vsed by our Sauiour in the Sacrament , because they were occasioned by the Paschall Supper : and it is as manifest , that if our Sauiour and his Apostles sate thereat , they vsed that gesture by the same occasion ; for it was chosen for the Supper preceding , and was continued only at the Sacrament . For , as for the Apostles , that they did not of purpose sit downe to receiue the Sacrament , is euident , seeing they did neuer so much as thinke thereon before it was instituted ; therefore in respect of them , the Sitting at the Sacrament was occasionall , and accidentall . As for our Sauiour , albeit it be certaine , that he intended the institution of the Sacrament ; yet that he lay or sate down thereto with the Apostles , to recommend to them and their successors the gesture of Sitting , to bee vsed as necessarie for euer in the celebration of the Sacrament , hath no probabilitie : for if that had beene his purpose , he had declared it to them , either by word , or a manifest example . Of it by word he hath made no mention : and his Sitting in that action , cannot be esteemed exemplar : for a common gesture continued in two actions , without intermission , as that action of Sitting was , which did begin at the Paschal Supper , and was retained onely in the Sacrament , cannot be taken for exemplar in this Sacrament , as haply it might , if Christ had sitten downe to it seuerally , and by it selfe ; but seeing that our Sauiour , in the Sacrament succeeding , did onely retaine the Gesture vsed before at the Supper preceding , it is manifest that the gesture of Sitting was not intended , and specially chosen for the Sacrament , to be exemplar , more then the rest of the common circumstances of time , place , vnleauened bread , which belong to the Paschall Supper , and were retained in the Sacrament ; but was onely Accidentall and Occasionall , as these .

Another Reason to prooue that it was Occasionall .

And it is yet more euident , that if Christ sate at Table when hee did institute this Sacrament , that his Sitting was occasioned by the Paschall Supper ; if the last act and conclusion of the Paschall Supper was changed by our Sauiour into the symbolicall part of this Sacrament , as some learned Diuines hold . For it is recorded , that the Iewes had a custome , after the Paschall Lambe was eaten , to wash the Feasters feete , as Christ did the Apostles feete , Ioh. 13. 5. Then after , for the second seruice , to present a Sallade of wilde Lettice , and sugared with a certaine sauce ( wherein it is thought our Sauiour did dippe the sop which hee gaue to Iudas ) then the Master of the Family did take a whole cake , Ioh. 13. 27. or loafe of vnleauened bread , which he diuided in two equall parts , pronouncing this blessing on the one part : Benedictus es , Domine Deus noster , Rex seculi , qui sanctificasti nos mandatis tuis , & praceptum dedisti 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ioseph . Scalliger . De emendatione temporum : Blessed art thou , O Lord our God , King of the world , who hast sanctified vs with commandements , and hast giuen a command , touching the eating of the vnleauened bread . The other part of that cake hee kept vnder the cloth of the Table , till the end of the Feast , which then hee brought forth , and did breake it in so many parts as there were Feasters at the Table ; Frustum erat magnitudine Oliuae , quod s●gellatim & ordine omnibus porrigebatur : Euery piece was the quantity of an Oliue , which was deliuered orderly to euery one , with these words : This is the bread of affliction , which our Fathers did eate in the Land of Egypt . Then hee tooke the cup , and hauing said this blessing , Blessed bee thou , O Lord , who hast created the fruite of the Vine , did first drinke himselfe , and then gaue to him that sate next : and so it past from hand to hand , till all had drunken . This is recorded to haue beene the last act and conclusion of the Paschall Supper , differing nothing from the externall elementall part of the Sacrament , sauing it may bee that our Sauiour hath vsed an Euangelicall Thankes-giuing , in stead of the Legall vsed by the Iewes , and interchanged the words ( This is the bread of affliction ) with the Sacramentall words ( This is my Bodie , this is my Bloud ; ) and finished the action with this perpetuall statute ( Doe this in remembrance of mee . ) If this conclusion , and last act of the Paschall Supper , be changed by our Sauiour into the symbolike part of this Sacrament ; then is there no question , but if he vsed the gesture of Sitting at the Sacrament , it was occasioned by the Paschall Supper , the last act and conclusion thereof being transformed and changed into this Sacrament .

Touching this , reade Beza his great Notes of the last Edition , vpon the 26. of Math , and the 22. of Luke .

ARG. 3.

HOwsoeuer it bee , it is certaine that if this Gesture was vsed by our Sauiour , it was occasioned by the Paschall Supper , or that which went before , whereat they were eating ; and therefore if the time , the place , the order and quality of the Bread bee not necessarie , because they were occasionall , farre lesse shall this Gesture be thought necessarie for the Reasons following . It is to bee found a a Act. 20. 7. in Scripture , and b b Tert. de Coro . Milit. Antiquitie , that at such time , videlicet , in the night season ; in such a place , in priuate houses ; and after the same order , that is , after supper , or after meate , the Sacrament hath beene taken , but that it was receiued Sitting at any time after the first Institution , either by the Apostles , or any in the primitiue , or succeeding Churches , shall not expresly be found , nor by reason demonstrated . Thus then I reason : If practice and custome , for the time , the place , and the order , ioyned with the example of the first institution , doth not import necessitie for obseruing of these ; farre lesse can a bare example of Sitting , vsed in the first institution , by occasion of the Supper that went before , without any practice following thereon , make the example of Sitting to bee obserued as necessary and best .

ARG. 4.

MOreouer , if the example of our Sauiour and his Apostles must bee of necessitie obserued in their gesture , why should it not bee also in their externall preparation and habit ? for as they did sit at Table when they receiued the Sacrament , so they did sit and receiue it with bare and cleane washed feete . A Ceremonie as significant as that of Sitting : for the washing of their feete did signifie the puritie and holinesse wherewith our Sauiour did sanctifie his Disciples , as is manifest by these words : Hee that is washed , hath no need but to wash his feet onely , for hee is cleane euery whit . So their cleane washed feete was a signe of that holinesse wherewith euery one of vs should present our selues to this Table ; as also of humilitie and charity , whereof Christ did giue them example in washing their feete ; two other necessarie parts of the wedding garment wherein we should come to the Supper . But if this externall habite and preparation , wherewith Christ and his Apostles did celebrate the Sacrament , signifying the Wedding Garment , bee neither thought necessary nor expedient ; by what reason should the gesture of Sitting , the signification and vse whereof in this action , is no where expressed in the Scripture , bee not onely esteemed expedient , but also necessarie ?

ARG. 5.

FVrther , if the example of our Sauiours Gesture at Table should be obserued necessarily as best , and should bee the parterne whereunto wee should conforme our gesture , then doubtlesse it should bee obserued throughout all the action , and in euery part thereof , wherein our Sauiour did vse it . And if yee hold that hee did not alter his gesture , but lay still , as well at the Thankesgiuing and Blessing , as at the giuing and receiuing , which yee must doe , except yee grant , according to the truth , that it is vncertaine what gesture hee did vse : Why doe wee vse then three sorts of gestures in that Action ? For when we take and giue the bread to the people , wee stand ; when we blesse it , we Kneele , and command the people to Kneele ; and finally , when the Sacrament is a receiuing , we will haue the people to Sit downe againe . So for one simple gesture vsed by our Sauiour , we practise three , variant and 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 , M●t. 26. 27. 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 , 1. Cor. 10. 16. 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 with 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 ? Luk. 22. 30 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 action ; 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 , Better not to determine the s●t time , for 〈…〉 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 : Decretal . Gregor. li. 3. for Honorius did onely ordaine , after the consecration , Tit. 41. 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 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 from 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 ; Canon 20 & 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Euseb. Eccl. li. 7. cap. 9. standing 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 , Lyps . de Mil. Rom. lib. 5. 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 , 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 , Luk. 17. 16. 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 commend 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 , 1. Cor. 11. 27 , 29. 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 , 1. Cor. 11. 21. 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 : Ioh. 6. 35. 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 , Esay 53. 4. 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 a a Tert. de resurrectione carnis . 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 , b b Christus Deuorandus auditu . when with a spirituall hunger and thirst after the righteousnesse that wee know to bein him , we c c Ruminandus intellectu . 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 : d d Et fide digirendus . 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 was symbolically represented in the giuing , taking , and eating of the elements , is expounded in the other parcell ; Broken for you , shed for the remission of the sinnes of many . This explication and declaration of the Mysterie by the Word , is a reall and spirituall application of the sacrifice of Christ , and the benefit thereof to the minde and vnderstanding of the Receiuer , to bee considered and pondered in the ballance of a wise and spirituall iudgement . This is the first thing that is done by the word : next , by this word , the last Will and Testament of Christ is declared , wherein he maketh a reall donation and disposition of himselfe , and of all his graces and gifts to the worthy receiuers ; The Bread which wee breake , is it not ( saith the Apostle ) the communion of the Bodie of Christ ? And the Cup which we blesse , is it not the communion of the Bloud of Christ ? How is this Bread and this Cup the communion of his Bodie , and of his Bloud ? How ? But by the Sacramentall word : wherein he declareth , that the Bread and the Cup are the instruments of the communication and disposition of his Bodie and Bloud , and the seales whereby he confirmeth the same . This declaration conuaied with the inward grace and operation of the Spirit , is a reall application of the sacrifice of Christ , and the eternall Testament confirmed thereby to the heart and the will of the Receiuer , that witl heart , will , and affection hee may trust and reioyce therein . Thus th● application is acted really and spir●tually on the part of Christ : and 〈◊〉 the part of the receiuer it is acted likewise , when he considereth and pondereth in his mind , as he should , the death of Christ , and the benefit thereof declared by the Word ; and next , when he resteth and reposeth thereon with a full confidence of saluation , according to the will of Christ , declared and testified by the same Word . This is the spirituall application and reall receiuing of the Lord Iesus with all his benefites . So many as receiued him ( saith Iohn ) he gaue them this prerogatiue , that they should be called the sonnes of God . But who are they that receiued him ? All those ( saith hee ) that beleeued in his Name . Then to receiue him , is to beleeue in his name . In this beliefe and faith , standeth our participation of the Lords Table , and the eating and drinking at his Supper , whereby we haue communion with him and amongst our selues . And all this is effectuall , by this Sacramental Word ( This is my Body , this is my Bloud ) because both it is , Quo res sensiles fiunt intelligibiles . Whereby the meaning of the externall things which wee propounded to the senses , is declared to the minde . verbum expositiuum mysterii , and Dispositiuum Testamenti ; the word that expoundeth the mysterie to the vnderstanding , and is the dispositiue word of the Testament : or the Word that declareth and testifieth the Legacie , and Letter-will of Christ , giuing and deliuering himselfe to the hand of our faith .

SECT. 6. The difference betweene the Sacramentall Word , and the Word preached .

AND heere by the way , it shall not be vnprofitable to consider the difference betwixt this Sacramentall Word , and the Word preached . The Word preached is onely Promissorium and Conditionatum , that is , promissorie and conditionall , because in it life eternall is promised , vpon condition that wee repent and beleeue in Iesus Christ : and it is true , that by the Word preached , wee are taught , and perswaded to beleeue , and to present our selues to the Sacraments . Then the Sacramentall Word , annexed to the Symbolicall Mysteries , declareth that Iesus Christ hath made , and by the present action of the Sacrament , maketh an actuall and reall disposition and donation of the benefits promised in the Word preached , because the condition therein required , is performed in vs by the true perswasion and profession of faith . So in the Word preached , the promise is made vpon condition of faith : But in the Sacramentall Word , because the condition is presumed to bee fulfilled , a simple donation and disposition is made of the things promised . And herein consisteth the dignitie of the Sacraments . First , that they are onely ministred to the Beleeuers , and the Beleeuers are onely admitted to them : But the Word is preached to all , and all are admitted to the hearing thereof . Secondly , in the Word , a promise is onely made of righteousnesse and life ; but in the Sacrament , a reall donation and disposition is made of the things promised . Thirdly , in the Word , the promise is onely made in generall ; but in the Sacraments , the thing promised is applyed in particular . Fourthly , in the Word , the promise is conditionall , if wee beleeue and perseuer in faith : but in the Sacraments , the donation is simple , because it presupposeth faith and perseuerance . Fifthly , in the Sacraments , there is an externall solemne binding vp of a couenant betwixt God and the faithfull : But by the Word preached , and the hearing thereof , the people are onely perswaded , either to enter in this Couenant by beleeuing , or continue therein , if they beleeue alreadie . It is true , that by the power of the Word preached , faith is wrought in the hearts of the hearers , whereby they enter in a hid and secret Couenant with God , and God with them : They with God by beleeuing in him ; and hee with them , by imputation of faith to them for righteousnesse . This I call an hid , and secret Couenant , because it is onely knowne to God and to their owne hearts : To God it is knowne ; for hee sees and searches the heart and the reines , and knoweth them that trust in him : To them it is knowne by the testimonie of the Spirit of God , testifying with their spirit , that they are receiued in his fauour ; and that their faith is imputed to them for righteousnesse : for the Spirit of God testifies in the Word , that the Beleeuers are iustified , and our spirit and conscience testifieth that we beleeue , and consequently that wee are iustified . Moreouer , the same beliefe and faith which our spirit testifieth to be in vs , being the worke and effect of Gods Spirit in vs , is a realt estimonie giuen by the Spirit of God , of our Iustification . The Spirit then of God , both in generall in the Word , and by his owne particular worke in vs , testifieth , that wee are receiued in Gods fauour ; and our spirit priuy to this Testimonie , concurreth and testifieth with the Spirit of God . So this Couenant is secret and hid , because it is not knowne to men , yet it hath three most famous and faithfull Witnesses ; God , his Spirit , and our conscience . But to returne , in binding vp of this secret Couenant , neither is Gods part acted by preaching of the Word , nor our part by hearing : for by the Preaching he onely promises to receiue vs in grace , if wee beleeue , and to continue his fauour with vs if wee perseuer in faith : and hearing on our part , is not the condition that is craued , and must bee performed of vs , but faith , which we must declare , when we solemnely enter in Couenant with him ; not by a simple applying of our eare to heare , but by an open and publicke testification , both in word and work , that wee haue heard and 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 : The Word likewise worketh seuerally . 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 . 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 , Psal. 22. 25. in the midst of the vniuersall Church ( Take yee , Psal. 22. 26. 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 . ) Wee 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 Writers 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 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 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 : Ioh. 13. 13. Yee call me Lord and Master ( saith hee ) and I am so , yet I am as a seruant in the midst of you : Luk. 22. 27. 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 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 , Ioh. 6. 54. 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 , Ioh. 6. 56. Hee that eateth my Flesh , and drinketh my Bloud , remaineth in me , and I in him . Then followeth the communion ; Ioh. 6. 57. 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 : 1. Cor. 10. 17. 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 members 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 demonstration 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 next amongst our selues , by the participation of that one and selfe-same Bread , which first sheweth the vnion betwixt Christ & vs to be such , as is betwixt the body and the food whereby it is nourished : and next , the vnion amongst our selues to bee such , as is amongst the members of the same body .

SECT. 5. That Sitting cannot bee a necessarie Sacramentall Ceremonie , nor a proper Table-gesture .

NOW to conclude this point ( as I said before ) that all the Ceremonies and Actions , that either appertaine to the Essence or Integrity of the Sacrament , are fully set downe in the words of the Institution : So here I affirme , that all the significant Ceremonies and Actions that belong to the nature of the Sacraments , are employed about the Elements , or belong to the vse of them onely . As in Baptisme , the washing , dipping , and rising vp , are Actions and Ceremonies that belong to the vse of the water . In the Supper , the taking , blessing , and breaking , giuing , receiuing , eating , and drinking , are Ceremonies and Actions vsed about the Bread and the Wine : And the reason is manifest , because by the Elements onely , our Sauiour Christ and his benefits are signified ; and by the Ceremonies and Actions , the application of him to vs , and our faith in him : as , by the Water , his Spirit ; his Bloud , his Death ; by the washing , dipping , and rising vp out of the water , the cleansing of vs from the guilt and vitiositie of sinne ; by his bloud and Spirit , the participation of his death and buriall whereby wee die to sin ; and of his resurrection , whereby we rise to newnesse of life : So likewise in the Supper , the bread and the cup signifie , his Bodie and Bloud ; the Ceremoniall Actions represent his Passion , and the application thereof to vs ; and in both , our obedience testifieth our faith . Whereby it is manifest , that if wee count the Table-gesture a Sacramentall Ceremonie , the Table , whereunto the vse of the gesture belongeth , must also be some third symboll or signe representing Christ ; and consequently as necessarie and essentiall to the action , as the elements of bread and wine , and the gesture that is proper thereto ( if any be ) as necessary to bee obserued , as the Ceremoniall Actions of eating and drinking , are necessarie to be vsed in receiuing the Elements . But this I am perswaded no man will affirme , neither will any man thinke , that a materiall Table is so necessarie , that without it , the Sacrament could not be ministred , at least , in places where it might not be had , as in the Wildernesse , in Dennes and Caues of the earth , and such like places , whereunto the Saints were forced to flye in the dayes of persecution . And what shall we say of those , who receiue the Sacrament lying sick on their beds ? Of him who in prison and fetters , made his brest the boord ? If by the mercie of God , the Turkes were conuerted to the Christian faith , might they not receiue the Sacrament without any such Table as they do their common food , sitting on the ground ? The thing that apparantly fostereth this conceit of Table-gesture , is this ; Where mention is made of receiuing meate , there commonly mention is made of a Table , and that we conceit to be a materiall one , such as in vse with vs : but mensa , albeit most frequently it be so taken , yet it is also vsed for that , whatsoeuer it be , whereon meate is set , whether it be a boord , or the bare earth , or the grasse , or a cake of bread laid on the ground vnder the meat , which some for hunger hauing eaten , said merrily , they had deuoured the Table : Heus etiam mensas consumimus , inquit Iulus . And the meate it selfe is often called a Table , as in the Psal. 78. Can God prepare a Table for vs in the Wildernesse ? When the Troians lay on the grasse , fusique per herbam , and were satiate , it is said that the boords were remoued , mensaeque remotae ; that is , the rest of the meate was taken away . And children know , that the second seruice is called , Mensae secundae : Nec adhuc mensa secunda venit . Here with one stroke it were possible ( if it might stand with the fauour of good brethren ) to cut this Gordian knot of Table-gesture , if wee should onely deny , that any Table is absolutely necessarie to bee vsed in the Sacrament , but that which the Apostle calleth , 1. Cor. 10. 21. the Table of the Lord , that is , the Body of our Sauiour represented and offered in the visible elements , or any Table-gesture necessary , but that which hee calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to participate of that Table by eating and drinking : which gesture is prescribed in the Institution , and must be vsed , and is not onely proper to the Lords Table , but to all Tables of Repast ; as for sitting , lying , and standing , there be none of these proper : for neither hath any of them been , or shall be euer in vse amongst all people , or only in vse at a Table of Repast : for men sit often else-where , & not at such a Table ; & lie to sleep , and stand at other businesse . Nay , none of these gestures are proper , & necessary : but as for taking , eating and drinking , not onely are they necessary and proper to all Tables of Repast , but are more significant , and do farre better expresse both our fellowship and vnion with our Sauiour and amongst our selues , then the gesture of Sitting , or any other position of body whatsoeuer .

SECT. 6. That by Kneeling wee symbolize not with the Papists in Idolatry .

NOW to proceed , and come to the Scandall and Offence , that may be giuen to our Church by Kneeling at the Sacrament , as is alledged : The greatest that I heare of , is this , that in Kneeling we symbolize with the Papists . So doe wee in the place ; they receiue in a Temple , so doe wee : In the time ; they receiue on the Sabbath , and so do we : In the order ; they receiue before meate , and so do we : In habite , for they receiue with their heads vncouered , and so doe we . And heere wee remember not that wee symbolize with the late Arrians in Sitting , who to testifie that they beleeue not our Sauiour to be God , but a meere Man , will not receiue Kneeling , but Sitting , lest that they should seeme to adore him as God . Against them therefore this conclusion is set down . Petro Couiensi Synodo generali , which is in number the fourth : De ceremoniis Coenae Dominicae ; the tenor whereof is this : Proinde ceremonias libertati Christianae donamus , & permittimus , vt stantes , vel genua flectentes , pij Sacramentum corporis & sanguinis Christi sumant : Sessionis vero ad mensam Domini , quia praeter ritus in omnibus per Europam Ecclesijs vulgo consuetas , illi inter nos primi authores extiterunt , qui omnia in Ecclesijs temere immutantes , à nobis ad Arrianismum transfugae facti sunt , &c. Quare hanc propriam ipsis vt Christum , ita sacra eius irreuerenter tractantibus , & tanquam minus honestam & religiosam , simplicioribusque admodum scandolosam ceremoniam reijcimus . Here Sitting is discharged at the 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 h●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 aliquem honorem deferimus , nimirum , 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 worship of God ; for it is an essentiall part of the Sacrament : and therefore although it was adored for God , & yet is made an Idoll by Idolaters , it is not to be abolished by vs , but by the sound & solid doctrine of the Word , should be restored to the right vse & estimation that wee should haue of it in the Sacrament : So this example teacheth vs not to discharge the bowing of the Knee ; a gesture commanded by God to be vsed in his worship ; but when we bow & adore , non in signo residere , not to rest on the signe , as Caluin saith , but to lift vp our hearts to Christ that is in heauen , to worship him , his Body & his Bloud , whereof this Sacrament is a memorial , & an Image , not made nor grauen by the hand of man , but institute by Christ himselfe , to represent his Passion , and the application thereof to vs , that therby we might be stirred vp to giue thankes , both with externall & internall deuotion : which when we performe with bowing of the Knee , at the receiuing of the Sacrament , we adore not the Sacrament , but Christ that is signified and represented thereby .

SECT. 0. The difference betwixt Kneeling at the Sacrament , and before Images .

IF here it be replyed , that all Idolaters doe likewise professe , that they bow not the knee to the Image , but to God , whom the Image representeth and bringeth to their remembrance : I answer , that he is an euill grounded Christian , who hath not learned to put difference betwixt the vse of an Image in diuine worship , and the workes of God , his Word and holy Sacraments . Images are the doctrines of lies : they represent nothing , nor bring nothing to our mindes of God , but lyes : They teach vs , that God hath eyes , and seeth not , eares & heareth not , feete & walketh not , and in them God is not worshipped , but a conception and fantasie in stead of God , bred and gendred in the mind by the Image : where , by the contrarie the least of Gods creatures doe demonstrate and shew so much of the diuinitie and power of God , as may serue to ingender in our hearts , a true conception of him , and may furnish sufficient matter and cause , wherfore to worship him . How much more his Word and holy Sacraments , where God and his goodnesse is so liuely expressed ? To bow downe then , when wee haue seene the workes of God , when wee haue heard the Word , and when we receiue the Sacraments : To adore him , whom by his Workes , the Word , and Sacraments , wee are taught to adore , is neither to bow downe to an Idoll , nor to worship God in an Idoll . When the fire came downe from heauen and consumed Elias sacrifice , the people that saw it , fell on their faces , and cryed , The Lord is God ; The Lord is God . In doing whereof , they adored not the fire , but the Lord , whome the fire taught them to be God . 1. Cor. 14. 24. If yee all prophecy ( saith Paul ) and an Infidell or Ideot come in , he is conuinced by all , hee is iudged by all , and so the secrets of his heart are made manifest , and so falling on his face , he adores God , &c. In both these two examples , the principall cause of the falling downe , is God , to whome they fell downe , but the miraculous worke of the fire , and the word of the Prophecy were the instrumentall causes , whereby they were wakened , and stirred vp . Causae monitoriae & excitantes . Euen so , when wee fall downe at the Sacrament , the principall cause that moueth vs , is God , to whom we Kneele : but the Sacrament is the instrument , whereby wee are taught , and admonished to fall downe at that time , and in that place ; It being a memoriall of the death of Christ , and the seale of the benefit of saluation , that wee haue thereby . And although wee carry a religious respect and reuerence to the Sacrament , as a meane and creature consecrated to a most holy vse , yet not of that religious respect and reuerence that we carry towards it ; we bow not downe our knees before it , but out of the religious respect and reuerence , that by it , which wee are taught to giue to Christ , we bow our knees before him , to whome all knees should be bowed in that respect . And therefore this assertion ( That hee who boweth at the receiuing of the Sacramentall Bread & Wine , boweth down in the Act of Diuine worship , before a consecrated creature , out of a religious respect and reuerence of it . This assertion ( I say ) is a vaine Sophisticall cauillation : for the reuerence and respect that we are taught by Gods Word to carry to the Sacrament , is not the cause of our bowing downe when we receiue it : So out of that respect we bow not downe as hath beene said , but the reuerence and respect that wee are taught by the Sacrament to giue to Christ , is the cause of our bowing downe : the reuerence that is due to the Sacrament , is not such as should moue vs to fall downe before it ; but the reuerence that is due to Christ , whereof wee are admonished by the Sacrament , wherin he is represented , breaking his Body and sheading his Bloud vpon the Crosse for vs , and with his owne hand applying it to nourish vs vnto eternall Life . This reuerence , I say , is such , and so great , as no gesture nor position of body is able sufficiently to expresse . Further , it is heere to bee marked , that hee who boweth at the receiuing of the Sacrament , is not properly said to bow before the Sacrament : for Coram 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which wee interpret ( before ) is only properly attributed to liuing things , and not to things that want life ; such as the Sacramentall elements be ; so wee are properly said to bow before God , or the congregation , that is , to God , and in presence of the congregation : but when wee speake of things that want life , we say not , before them , or coram , but versus , è regione , or ante , oueragainst , or towards them : So Dauid saith , I will bow towards the Temple of thy holinesse , not , before it . It is properly said , that Idolaters bow before the Sacramentall Bread : for they esteeme it to bee GOD , and bow themselues to worship it : but as for those who worship the true God , they bow themselues before God , at the Sacrament , that is , when they receiue the Sacrament . This is to bee marked , that the simple bee not abused by the ambiguity of the word , and made to thinke that it is one thing , to bow at the receiuing of the Sacrament , and to bow before the Sacrament ; to worship it , as Papists doe , which wee professe our selues to damne and detest . So to conclude this point ; It is true , that the Papists Kneele when they receiue the Sacrament , and so doe not wee ; wee Kneele to Christ that sitteth in Heauen , and so doe not they ; They giue to the Sacramentall Bread , the worship that is due to Christ ; but wee giue that worship vnto Christ himselfe . Therefore their Kneeling is prohibited in the second Commandement , and ours is allowed : for vnto mee ( saith 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 action 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 moderatricem 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 Sate before the Lord . The Marginall note hath , remained . 1. Chronicles 17. 16. Tremellius translateth the word Restitit , and noteth in the Margent , Consedit Catachresis . And wee know the word to bee often taken for Manere , to remaine : This gesture of Sitting , neuer commanded and neuer , or very seldome practised in Gods publike worship ; must bee far more subiect to the Iudgement of the Church , and the power that she hath to abrogate and change Ceremonies ( as Caluin saith ) then Kneeling . And yet wee finde , the Primitiue Church to haue discharged the vse of Kneeling at Prayer on the Lords Day , and on euery day from Pasche till Whit-sunday , and in stead thereof to haue appointed Standing . If after this manner the Church might haue lawfully interchanged Kneeling , a gesture ordained by God himselfe , with Standing , touching the which there is no precept : How much more may our Church interchange Sitting , a gesture neuer commanded in any publike Act of Diuine worship , with Kneeling , a gesture comanded by God , and most agreeable to this Sacrament in euery respect , without giuing of Scandall , either to Pastor or people ?

SECT. 4. That by Kneeling at the Sacrament , the reformation and practice of our Church is not damned .

NEither doth this interchange damne the reformation and practice of our Church , which hitherto hath vsed Sitting , a Ceremony indifferent in it selfe , in their iudgement meetest for these times , for to abolish the Idolatrous opinion of Transubstantiation , and to declare our separation from the Popish Church , wherein the truth of Gods Word ( all praise bee to him ) hath so preuailed , that publikely throughout the Kingdome , Transubstantiation , the Masse and Idolatry therof , is vniuersally abolished and abhorred . So that now we haue greater cause to be afraid that abuse and corruption shall creepe into this Sacrament , from pride , prophanenesse , and Arrianisme , then from Papistry ; as men are prone to runne headlong from the one , to the other extremity ; from the conceit of Transubstantiation , to contempt and despising of the sacred action , and from the adoring of the Bread , to adore themselues , affirming in print , that it is a great sin if a man in this Action do think himselfe inferiour to Christ , and doe not esteeme and carry himselfe as his equall . And what is that but to adore himselfe , if Christ should be adored ? This I call a Luciferian pride , or Arrianisme : for he that accounteth himselfe Christs equall , must either in his conceit abase Christ from being such a person as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God manifested in the flesh , and from the glorious condition of that estate : whereunto hee is exalted at the right hand of the Father , far aboue Principalities and Powers , which is worse then Arrianisme : Or hee must imagine himselfe to be such a person , and of such quality , as our Sauiour is , which no creature is , nor euer shall be . The Scripture saith , That when hee appeareth , wee shall bee like him , but not his Equals ; Coheires wee are called ; but are and euer shall bee inferiours in degree to our elder Brother , with whom wee must not striue for an equall portion : but content with such as shall please him to vouchsafe vs : for all is his by nature and merit , and by his grace onely wee are , and shall bee what wee are . To thinke otherwise , is a Luciferian pride : these detestable assertions , springing from the bitter root of contention , about this gesture of Sitting at Table , do euidently declare , what place some men haue begunne already to giue to Pride , Profanenesse and Arrianisme : and how lightly they esteeme of the Sacrament , when they professe themselues to esteeme so basely of our Sauiour , the substance of the Sacrament , and so highly of themselues . What reuerence is giuen by the common people to this Action , that I leaue to be considered by euery Pastor in his seuerall charge ; I feare , they thinke it lesse then they would wish . As we therefore doe not , nor should not condemne and despise the iudgement of our godly Predecessors , who to root out Idolatry , did interchange Kneeling with Sitting : so should we not condemne & despise the iudgement of our Church at this time , who haue againe interchanged Sitting with Kneeling , considering it is an indifferent Ceremonie , and Religious , not onely for the vse , but for the Authour thereof , God ; and that now matters standing in the estate wherin they are , it may haue as good and profitable an vse in our Church , as Sitting had before : For as Sitting hath helped to roote out the errour of Transubstantiation , and to abolish the Idolatrous Bread-worship ; so Kneeling shall serue to preserue the Sacrament , from profanation , our selues from pride , our Sauiour from contempt , and to debarre those frantike opinions aboue expressed . Sitting hath made a separation betwixt vs , and the corruptions of the Romane Church : Kneeling shall serue to declare our Vnion with other wel-reformed Churches , with whom otherwise wee agree in all points of doctrine : and to winne such to our profession , of the Romane Church , who doe not so much abhorre our Communion for any errour in the substance of faith , as for the profanenesse that they esteeme to bee in some externall Ceremonies . Paul became all things to all men , in things indifferent , to winne some : if hee became all things , may wee not in some things ; yea , in a thing commanded by God , conforme our selues to winne some , if it be possible ? Finally , who is ignorant , that all this alteration and change hath proceeded from the constant resolution , & the instant desire of a most wise and religious Prince , our gracious Soueraigne ? A motiue of the greatest moment on earth ; if either wee consider his Royall authority , or Fatherly affection ; what power hee hath by the one , and what credit hee deseruedly hath by the other : who hath giuen , and daily giues greater proofe of his loue and care towards the glory of God , and the welfare of his Church ; both by way of action and passion , then all his Subiects beside . His Highnesse Will then & Desire , against this and other points , being most orderly & formally propounded to the generall Assembly of our Church , to bee aduised , reasoned and concluded : and being in it selfe most iust and reasonable , as his Maiestie is perswaded , not onely out of his owne most profound and incomparable knowledge ( as in euery thing , so chiefly in matters of this kinde ) but by the iudgement of the best and most learned Diuines of the Church : His Maiesties Will , I say , being such , and after such a manner propounded , and concerning onely matters indifferent and alterable : if without greater reason , then any that was , or hath beene propounded to the contrarie , it had beene gaine-stood ; and his Highnesse thereby moued to griefe & displeasure : there is no question , but vpon those grounds and reasons , whereby hee was perswaded that his purpose was lawfull , hee might haue beene prouoked to proceed , and by his Royall Anthority inioyne and command both Pastors and People , to giue obedience in obseruing and practising these Articles : which if his Maiesty had done , then should we , who were the Pastors of the Church , and members of that Meeting , haue iustly incurred the blame of pertinacie , and of vnwise contention in the estimation of all peaceable , and well-disposed Christians : and should haue giuen occasion to seditious and vnquiet spirits , to burden a most iust and equitable Prince , with a most vile imputation of tyrannie ; and made the Aduersaries of the Truth to reioyce and exult , beholding through our foolishnesse , a breach made , and a gap opened , whereby the enemy might enter in betwixt vs and our gracious Soueraigne : whereupon what euils might haue followed , may be easily perceiued by all , who haue not their opinions in greater estimation , then the honour of the Prince , the welfare of their brethren , and the Peace of the Church whereof they are members . The consideration & meditation of these things , are the reasons that mooue mee to thinke ; that in faith we may obey the acts of the late Assembly , in this , and all the rest of the Articles concluded therein : and therefore that in faith wee cannot disobey , but shall thereby offend our God ▪ giue scandall to his Church , and vantage to the Aduersaries by our contentions and distractions : From the which , the God of Peace preserue vs , & blesse vs with that Peace that passeth all vnderstanding , vntill our Peace-maker appeare , who shall reward his brethren the Peace-makers , not onely with that most honorable stile to bee called the Sonnes of God , but to bee Heires and Coheires with him , of the Kingdome of God . Amen .

FINIS .