The controversie debated about the reuerend gesture of kneeling in the act of receiuing the holy communion. By Iames Wats, minister of Gods word at Woodnosborough in Kent: and sometime fellow of Magdalene Colledge in Cambridge.

THE CONTROVERSIE debated about the gesture meetest to be vsed in our Church , of the members thereunto pertaining , in the act of receiuing the holy Supper of the Lord ; by way of Demands or Oppositions , with Solutions and Answers adioyning to them ; and in such forme and order as the Questions are wont commonly to be propounded .

Question .

IS it lawfull to kneele ( in receiuing ) when Christ sitting , did administer to his Disciples , and they also receiued sitting ?

Answere .

First , by this question it cannot be supposed that Communicants should receiue sitting , except wee also in administring , vse the same gesture , which in none of our Churches is , or well can be obserued .

Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Math. 26.20 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luk 22 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Christ and his Disciples did not sit as our manner is , but it seemeth they lay leaning one vpon anothers bosome ; for which see Iohn 13. Iob. 13.25 . Not as it is saide of him when hee preached sitting . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Matth. 5.1 . ver. 23. with the note vpon it . Whereunto I adde , that all the words vsed in the Originall doe signifie either lying , or falling down , and not sitting : therefore if his example were intended to be a patterne for gesture not to be changed , why would we haue it changed into sitting after our fashion , and so argue against kneeling hereby ?

Obiection .

We must follow Christs example , in that hee and his did obserue the vsuall gesture .

Answere .

But must we thinke he obserued It , because it was the vsuall gesture in receiuing other meats ? nay rather , seeing wee must come with another minde and affection , and with another intention ( as not desiring food for the body , but for the soule ) how can it be thought , that he would especially commend the common gesture to be vsed now , which is vsed at taking ordinary sustenance for the body ? It may rather be conceiued that our Sauiour did respect to obserue the common gesture which the Iewish Church did then vse in celebrating the Passeouer . From whence the argument followes strongly to vrge , that we should all conforme our selues to the vsuall custome of this our Church in receiuing also : for shall Christ and his Apostles obserue the common gesture with the Church of the Iewes : and shall not we obserue the common gesture of the Church , whereof we are members ? shall his example that way ( tending to peace and vniformitie ) be of no force therein to sway vs ?

Instance .

That which Christ did , howsoeuer , we are sure was best .

Reply .

Yet ( as is supposed ) he varied in communicating of the Passeouer from the prescript order set downe in the Law , Exod. 12. v. 11. which was , to be girt , and shod , with staues in their hands ; and therefore standing , ( as Doctor Willet vpon that place , by those circumstances , and by ancient testimony proueth ) . Now if it be credible that this gesture was changeable after it was enioyned : how much more the gesture which Christ did vse and his Apostles , the same onely being reported to vs , and no commandement set downe for vs at all ?

Obiection .

We say still , Christ his doing and approbation then , hath the force of a perpetuall command , concerning vs , and to binde vs .

Answere .

This assertion is many wayes liable to exceptions ; for when the Lord said ( This doe , Luk. 22.19 . 19. 1. Corin. 11.24 . ) it must needs be , hee respected the substance , and not precisely the circumstances : therefore the Minister communicating vnto others is not allowed , nor at any hand required to sit . Secondly , whereas hee alwaies himselfe receiues first , Christs owne example will not warrant . Thirdly ( to omit difference of number in Communicants from his number , and difference of sexe ) who doubts but that it is fittest to receiue in the publique place of Gods worship , though the first celebration were in a priuate chamber ? and that it is fittest to receiue in the fore-noone , and before dinner , albeit the time then were after supper , and not then onely , but long afterward ? as Acts ch. 20. vers. 11. the breaking of bread was ( it seemeth ) after the sermon , 1. Cor: 11.21 . and so after midnight . Likewise in Corinth euery one tooke his owne Supper before , which the Apostle there reprooues , onely in respect of the excesse , and of such banqueting in the Church , and of vncharitablenesse towards the poor ; not in respect of the time , & therfore doth expressely mention the time of Christs institution , to haue beene in the night , by and by after , vers. 23. Now seeing we hold all those circumstances may vary from the first institution , why must onely the same gesture be obseru'd , which ( as I shewed before ) is not the same but in a generality ? A common gesture ye presse still must be vsed as Christ did vse it ; wherein wee would ioyne with you , if yee meant common by the Churches vse in receiuing ; but of that before .

Obiection .

Christs institution , and the practise of his Apostles may bee vrged against kneeling , because they were not required to kneele : neither did they so at receiuing , when hee himselfe was present , and did minister vnto them .

Answere .

This shall be answered more directly , when a like obiection will come in againe . First then I now reply , that the words are ( Math. 26. v. 26. and Marke 14.22 . ) As they did eat , Iesus tooke bread , &c. not as they did sit , or as they did lye , &c. so that our Sauiours practise must needs afford a stronger argument for a necessitie of eating somewhat before ( which is expressed ) then for receiuing by such or such a position of the body , which is not expressed .

Secondly , seeing the bread was broken to them , as they did eate , and as their manner of sitting or lying was to eate : wee see ( I thinke ) a plaine difference , how we may kneele more conueniently in receiuing ( as the seats bee fitted for vs ) then they could .

Thirdly , the argument from Christ his practise ( ministring to them who did not kneele ) to vrge a necessitie , as if therefore we may not kneele : is a plaine fallacy : as if one should say , Christ did vsually preach sitting ( as Math. 4.1 . & 13. v. 2. and Luk. 4.20 . ) therefore we may not preach standing : or , he is noted to haue preached standing but once , therefore we may not doe so often : or thus , Christ did preach many times , but we reade yet onely of one time wherein he tooke a Text. Luk. 4. v. 16. So wee should doe best to preach commonly without taking of a Text.

Furthermore , seeing the Lord Iesus is propounded to vs for an ensample , not onely in his manner of performing the parts of Gods worship , but in all manner of conuersation , 1 Peter 1.15 . ( excepting what appertained to his diuine nature , or to his offices ) therefore as well , seeing he chose to be poore , we must refuse to be rich . As he wore a coate without seame , so we must haue no seame in our vpper garment . And thus , way may be made for the spirit of contradiction , to trouble the whole Church of God , and euery member of it .

Obiection .

But we marueile still , if this gesture of kneeling were to be allowed : why all reformed Churches doe disallow it , & that it is vsed only among the Papists ?

Answere .

The gesture among the Papists ( which some relate , was commanded first by Pope Honorius the third ) was kneeling not at receiuing , Balaeus de actis Rom. pontif . l. 5 pag. 279. but at the eleuation or lifting vp of the Masse-cake or hoast ( as they tearme it ) ouer the Priests head , that all should then together fall downe and adore it : but we haue no such kneeling , because we haue no such eleuation , nor we haue no such hoast to eleuate , but in our hearts we abandon it : yet can we imagine no other , but that the members of the Church ( seuerally ) in time of receiuing , did kneele of ancient time , because of these and the like sayings of the Fathers that then liued ; Cyprian ad Quirinum . l. 3. cap. 94. as that the Eucharist with feare and honour is to be receiued , and that it is to be discerned and distinguished from other meates , August in Epist. 118. veneratione singulariter debita ; by a veneration singularly due vnto it . And , at this day , Hodie in mysteris adoramus carnem Christ . Amb. dispu . Sanct. lib. 3. cap. 12. we adore Christs flesh in the mysteries , which ( being a sentence , the Papists alleadge against the Church of England ) Doctor Bilson answeres ( lib. 4. pag. 537. in 8. ) Verily , and so doe we , we adore Christ in them , we adore not the mysteries themselues ; which must needes be Ambrose his meaning , because he said a little before ( neither doe we reade that any thing is to be adored besides God . ) Neque adoratudum quicquam prater deum legimus . Chrysostome also held , that Christ is to be adored in the Sacrament , no lesse , Chrysost. hom. 24. in cap. 16. ad Corinth . cum reuerentia & tremore , with reuerence and trembling , then as the wise men did performe to him lying in the manger , Matth. 2. which we see there plainely was by kneeling . But if these and like sayings of the Ancients , should either be suspected or contemned , we refuse not the iudgement of Churches reformed now adayes , and of the godly learned in them . The Church of Bohemia in their confession , Anno 1575. as they say first , Hoc sacramentum , &c. This sacrament ought to be administred and receiued without adoration , and the worship which is due to God onely : so they say by and by after , Populus fidelium vsitatissime in genuo procumbens hoc accipit . The faithfull people most vsually receiue this , falling downe vpon their knees with giuing of thankes , and reioycing , & himns , and rehearsall of benefits , by the death of Christ ; and all this ( as they vnderstand ) according to Christs bidding , Doe this in remembrance of me . The Heluetians also in their confession ( pag. 113. ) to cleare themselues from hauing a meane regard , Sunt enim haeres sanctae & venerandae . de sacris symbolis , of the holy signes , they say thus of them , These are things holy and venerable . And the censure ( in the name of the Churches of France , and of the low-Countries ) giuen vpon those words of the Bohemian confession ( falling downe vpon their knees ) it is this : In hoc etiam ritu suam cuique Ecclesiae libertatem saluam relinquendam arbitramur , non quod per so hunc morem damnamus . In this rite also we thinke it meete that euery Church ( they say not euery particular man and woman ) should be left entirely to their owne liberty , not that we in it selfe condemne this custome , &c. yet those Censurers thinke ( for auoiding bread-worship ) it were better in most places this ceremonie of kneeling were abolished . But let it also be remembred , that in their preface they modestly submit their iudgement ( wherein they dissent ) vnto the iudgement of their brethren . Like as Master Beza did write concerning the signe of the Crosse in Baptisme : c c Scio nonnull●s sublata crucis adoratione , aliquem signi crucis vsum retinuisse . Vtanturigitur ipsi sicuti par est sua libertate . Respons. ad Balduinum . I know that some who haue abandoned the worshipping of the Crosse , haue yet reteyned some vse of the signe of the Crosse . Let them therefore as it is meet vse their owne liberty .

Obiection .

We haue heard tho , that Master Beza did disallow kneeling , while the mysteries be in receiuing .

Answere .

He did so : howbeit not simply neither , but for feare of superstition ; yet he confesseth there , that it hath d d Geniculatio dūsymbola accipiuntur speciem quidem habet piae ac Christianae venerationis , ac proinde olim potuit cum fructu vsurpari , &c. Epist. 12 pag. 100. an appearance ( not of euill , but ) of godly and Christian veneration or reuerence , & therefore might once be vsed with fruit and profit . And he deriues not this custome of kneeling from the Papists , but rather thought that their superstition and Idolatry in bread-worship took the beginning from this custome . Neuerthelesse vpon his former concession or grant , wee should need ( me-thinke ) no fitter vmpire then himselfe was to be iudged by , for allowance of our vse of kneeling ; for in his last Epistle of all , his words be these : e e Huius seculi dies ita mali sunt , vt iam nemo fere ( abiecta vera Religione ) cogitet de superstitiodibus reuocādis nam superstitiones nunc ijs relinquuntur qus imperiti & Idiota appellanter , tametsi , ad speciem & simulationem retineantur . Impietas autem & religionis omnis contemptus , quod crimen ita nefarium est vt etiam diaboli sint eius iudices , pestiferum illud venenum est a quo te potissimum cauere oportet , vtpote quod in eam voraginem homines praecipitat . Epist. 84. Regi Nauarrae . The daies are so euill now , that none almost ( reiecting true religion after they haue receiued it ) thinke of returning againe to superstitions . Superstitions are now left for them that be counted ignorant & simple , though they be somewhat reteyned , and counterfaited for a shew . But impiety and contempt of all religion ( a crime so detestable , that the diuels themselues may and will be Iudges of it ) that is the direfull poyson aboue all to beware of , which tumbles men headlong , and ouer-whelmes in that gulfe , whereout there is no hope of recouerie .

And because I find some men forward to muster vp the names of worthy neotericall Diuines in this question , as if all did plainly auouch kneeling in the act of receiuing to bee vnlawfull , I propose in the first place , the sayings of three to be considered of , Oecolampadius , Peter Martir , and Mr. Greenham . Oecolampadius ( a most worthy instrument to cause the light of the Gospell to breake forth and shine in the house of God , and to dispell the darkenesse of Popery ) giuing his f f Epistolarum ib. 4 fol 177. ad fratres in agro Solotino . aduice vnto a Church ( concerning the gesture to be vsed in receiuing the Sacrament ; no man being reputed to hold farther off from the adoration of it then he ) saith thus : Some like to follow the rite of Zurich , some of Berne , some ours of Basil , but may agree all well together , although wee vse not the same rite as they doe . g g Nunquid Christus magis sedetes ve ! stantes vel genu flec tentes respicit ? At nihil consultius esse potest quam vt in vnam formulam concedatis . Non patiuntur res vestrae vt in ritibus diuersi nunc sitis quando aliae sectae inter vos esse audiuntur , vt licet parum momenti sit in varietate ceremoniarum , apud spirituales , apud eos ta men quibus nōest tantum charitatis studium , si ( velictis ijs quae accident plerisque ) nouam & singularem viam ingrediantur , necesse dicit vt inde simultatibus causa porrigatur . Fatemur esse quidem quod incaena variare non licet , vtpote &c. Porro in secundarijs curiosiores esse non tam religio quam superstitio est . Nolumus vos in nostram &c. sed vobis nihil vtilius est conformitate quadam . Profecto vbi per ostentatione singularis ritus quaeritur , & receditur a fratrum communs ratione , vtilius foret interim caena destitus , &c. date ( oro ) operam ne sit in vobis varietas Hath Christ respect more to them that sit , or to them that stand , or to them that kneele ? yet ( saith he againe ) nothing is more behooueful for you , then to agree all in one forme among your selues . And although there bee small weight in variety of ceremonies with them that be spirituall , yet if some ( who haue not such a respect of loue and charity ) shal leaue those rites which the most approoue of , and enter , or goe a new way singular from the rest ; it must necessarily be the occasion of strife and variance . Wee confesse there is somwhat in the Lords Supper which in no case may bee changed , as if wee should haue cheese offered vs in stead of bread , or milke in stead of wine , or if they should change the Sacrament , & turne it into a sacrifice , or of a Communion make it a priuate banquet , or any other way that the substance of the Supper may bee impeached . But to be ouer-curious in secondary matters , argues not one to be religious , but rather superstitious . Wee will not draw ye to obserue our ceremonies , nor of the Church of Zurich , nor of Berne ; howbeit nothing is more profitable , then that ye do hold a conformity among your selues . And then his iudgement was moreouer , that such as ( in the rite of receiuing ) would be singular and odde from the congregation , it were better they were shut out from receiuing altogether . Then hee fell to intreat thus : I pray doe your endeuour , Caueie omnino ne in contemptum veniant Sacramenta . that ye may one doe like another , and not vary or bee diuers among your selues ; yea and ye must mainly beware of this , That the Sacraments come not into contempt .

Whether the Lincolnshire Ministers in their abridgement had cause to alledge this worthy man , as standing on their side , I leaue it to any ones iudgement , that shall compare what they alledge , with this that I haue set downe at large .

They cite also Peter Martyr , as being cleare on their side , to condemne the gesture of kneeling . Yet who so reades his Commentarie vpon the booke of Iudges imprinted at Zurich , in the second chapter fol. 33. he shall plainely finde these words : I thinke wee should not contend that rites and ceremonies should be any where the same , but there must be this prouiso , that all come as neere as may be to the word of God , and that edification ( with decent order ) may be furthered ; Nihil alioquin interest si coenae dominicae sacramentum stantes aut sedentes , aut genibus flexis percipiamus , modo institutum Domini conseruetur & occasio superstitionibus praecidatur . Vide etiam inter locos communes , fol 193. otherwise it makes no matter whether wee receiue the Sacrament of the Lords Supper standing , or sitting , or kneeling , so that the Lords ordinance be kept , and that occasion of superstitions may be preuented . And this appeares to be penned by him after his booke set forth against Stephen Gardiner .

I haue heard some reply that Peter Martyr is yet against vs , because he saith , it makes no matter whether of the gestues be vsed ; and yet our Law bindes to kneeling onely . Vnto which ( besides the former reioynders ) this is to the purpose , that the abridgement before named , citing Hooper in his sixt Sermon , as vtterly against kneeling , his words are yet found , and by others of them alleadged no otherwise than thus : that hee could wish it were commanded by the Magistrates , that the receiuers should doe it standing or sitting , and that sitting rather he thought best . Now if either of these two were enioyned , the other could not be left so indifferent , that euery particular man or woman might yet make their choice ; therefore that could not be Peter Martyrs meaning , but that herein liberty was left to the choice of euery distinct Church .

Master Greenham also a worthy man for zeale and industry in preaching the Gospell , and one who is alleadged in the Register of opposites , to haue much withstood our ceremonies in his yonger yeeres ; afterward , one comming to aske his aduice , whether to sit or kneele , at the Lords Table ; it is set downe among his graue counsels vpon the word ( Sacraments ) that he gaue this answere : For such things let vs labour what wee may , to doe as much as we can for the peace of the Church .

Being occasioned to write further vpon this argument , and in manner as before : thus I proceeded , first arguing in this manner .

IT is the holy Communion , therefore how should not the gesture which is most proper to pietie and holinesse , be ( at least ) as fit as any other ? Surely standing or sitting are not gestures more fitting deuotion then kneeling is ; Nay , how are they so much ? seeing that , howsoeuer deuotion may concurre with them , yet it is not declared by them , but by kneeling we partly expresse it : therefore to bow downe and to worship are often ioyned together ; as , O come let vs worship , fall downe and kneele , Psa. 95. and in Psal. 22.29 . All that be fat on earth shall eate and worship , and they that goe downe to the dust shall kneele before him : Where we see , eating and worshipping are ioyned together , and bowing downe is not seuered from them .

1. Obiection .

Oh , but this is a maine reason why we dare not kneele , lest wee should seeme to worship , and namely , to worship the Bread and the Wine , because our kneeling is appointed to be before them .

Answere .

From whom should seeming or censure be feared ? Not from any that vnderstand the doctrine of the Church of England , nor yet from the Papists ; for they auerre still ( notwithstanding our kneeling ) that wee receiue but Bread and Wine : howsoeuer they wrong vs herein , yet they traduce vs not so much as to say , we pretend to worship them : Lib. 4. de Eucharistia . c. 29. §. 2. For Bellarmine plainely acknowledgeth , we all renounce that . And how should our worship ( by any of our selues ) be thought to be directed to the Bread and Wine ( as hauing Christs body in them , before we receiue them , or whiles we are onely in the act of receiuing ) when the order of the words is first to take and eate , before they be Sacramentally declared to become his body and bloud ? Also the prayer going before , makes it plaine against all cauilling , viz. That wee receiuing these thy creatures of Bread and Wine , according , &c. in remembrance , &c. may be partakers of his most blessed body and bloud .

2. Obiection .

Yet we thinke we should not bow downe before a creature , to worship God ; as the Papists doe in and before their images .

Answere .

No more we doe : for our worship is directly to God and to Christ , no way vnto the creatures ; Tom. 6. conera Maxi● 〈◊〉 3. cap. 22. 〈◊〉 ●54 because ( as Saint Augustin saith ) In sacramentis non quid sint , sed quid oftendant semper attenditur : We consider not what they are , but what they shew or signifie . And the signification is such , as it doth iustly occasion our humiliation , when we receiue , and are about to receiue them : for so our famous Diuines P. Martyr , BB. Iuel , and the Lord du Plesse , all of them allow of Saint Augustines saying in Psal. 98. No man eates the flesh of Christ , except he first worship it : These diuines all say plainely , We doe so , we worship him in the Mysteries , but not the Mysteries themselues ; in the Sacrament , but not the Sacrament ; the Creator in the creature sanctified , and not the Creature . Peter Martyr loc. com . classe 4. cap. 10. pag. 863. Iuel fully to the same effect in his answere to Harding , Act. 8. diuision 22. pag. 404. and Morney fourth Booke of the Sacrament , cap. 6. p. 452. Hereunto I annexe the confession of two worthies among our Martirs , BB. Ridly and Latimer . Ridly in his disputation at Oxford , answering Doctor Glin , pag. 1451. saith ; We adore and worship Christ in the Eucharist : and if you meane the externall Sacrament , I say that also is to be worshipped as a Sacrament . Latimer also saith , pag. 1458. Wee worship Christ in the heauens , and we worship him in the Sacrament ; but the massing worship is not to be vsed . Againe , as touching the Papists bowing before Images , they say they worship them , because by them they remember Christ ; whereas we doe not worship bread and wine in remembrance of Christ , but wee worship onely Christ , of whom we are remembred by the bread and wine ; and Bellarmine shewes , if they should worship images no otherwise , it were to bee accounted no image-worship at all ; his words be these : Siimago non est veneranda nisi improprie , De imag. San. lib. 2. cap. 21. § 2. probatur est . quia nimirum coram illa , vel in illa , aut per illam adoratur exemplar , certe licebit simpliciternegare imagines esse venerandas .

3. Obiection .

Wee thinke still tho , that with respect to creatures wee should not bow downe religiously before them .

Answere .

True , if wee hold our respect fast to the creatures , and do not ascend in our thoughts higher . But that which outwardly drawes our thoughts and affections more to God-ward , should not hinder our deuotion in humiliation to bow vnto him . Ciuill gifts ( saith Bishop Morton well ) ought to be taken from Princes with ciuill reuerence ; therefore spirituall gifts , and the instruments by which they are conueighed , are to bee receiued with spirituall and religious reuerence , as from the Maiestie of Christ . This reason could neuer seeme to want force with mee , that the principal pledges of the price of our redemption from the highest Lord , require a bowing to receiue them .

Secondly , I answere , Sacraments be words visible ; if words audible , them spoken to be heard , may iustly occasion a falling downe , 1 Cor. 14.25 . so may these also , but of the former wee haue an example , 1. Cor. 14.25 . A man hearing the secrets of his heart reuealed in the exercise of Prophesie , it is affirmed , and not disallowed , that hee would fall downe on his face to worship God .

Thirdly , our bowing before the Sacrament hath in equall construction no more shew of Idolatrie , then the fact of Hezekiah , when ( to bee affected the more ) hee spread a letter before the Lord and before his owne eyes , Isa. 37. v. 14. 15. to be more feruent in his prayer , wherein it is probable enough hee did not spare to kneele downe . Or how is not the obiection before made as strong against kneeling downe to pray with a booke lying open before one , to giue direction , and to helpe deuotion ? or against vncouering the head to worship God in praier before the ordinary food set vpon our tables ?

4. Obiection .

The Papists by kneeling , worship the bread , how can we then kneele without appearance of euill ?

Answere .

The Papists doe so indeed , yet they deny their so doing because they hold transubstantiation , thereby Bellarmine would proue it to bee a slander , when we say they worship bread , and therfore need not say that intentionally and formally , but materially they doe it . Yet howsoeuer they doe , wee may vse it neuerthelesse freely , and the gesture in vs is not liable to suspition , because we renounce their doctrine , and because we haue no communion with them ; Rom. 16.16 . as Saint Paul exhorted the Christian gentiles to salute one another with an holy kisse , albeit the practise of kissing , not onely prophanely , but superstitiously also had bin abused , among them before ; adhibita erant ascula in deorum cultu ; 2. Elect. cap. 6. as Lipsius shewes .

5. Obiection .

This gesture in kneeling to receiue the Sacrament could neuer be fit , seeing we haue no warrant by Christ or his Apostles for it .

Answere .

This Obiection hath two parts . And touching the former , Master Beza was cleane of another minde ; for he affirmes it ( against the fourth Obiection ) to haue an appearance of godly and Christian veneration or reuerence ; Beza Ep. 12. and ( to answere this Obiection also ) he saith in old time it might be vsed with fruit and profit , vt supra : his iudgement also against the vse of it now is answered by himselfe before , pag. 5. Master Burges in his Apology to the Bishop of Lyncolne . §. 10. Master Burges likewise ( a Preacher of note ) at , in , or before the time of his being silenced , although he made one of his exceptions against subscribing , to be about kneeling at the Communion ; yet he said he neuer stacke at it , as a thing vnlawfull to be vsed , because ( saith hee ) it is administred with a prayer ouer euery receauer , and for that it is not vnlawfull , and ( if superstition had not stained it ) vnfit to take such a token of Gods fauour ( as well as the fauours of a Prince ) vpon our knees . Now suppose the prayer be not said particularly ouer euery one , but in common ; and that ( at the instant of receiuing ) these words onely be vsed ; ( Take and eate this , &c. ) yet I would faine know , whether euery good heart cannot begge and intreate of God ( at that instant ) for Christ to ioyne himselfe more feelingly to our soules , as the Bread and Wine are presented and proffered ready to be taken into our bodies . And if the heart incline vnto such a prayer , and if it bowe : how is it not seemely the body also , ( to keep proportion betweene them ) should vse the gesture of Beggers and Petitioners ?

Now to the other part of the Obiection ( no warrant by Christs example or by his Apostles ) I answere .

First , no more is there for sitting , because it is not certaine that Iesus did sit , no not after the Iewes common manner ; the words of the Text being ( as is noted before ) as they did eate ( not , as they did sit ) Iesus tooke the bread , &c.

Secondly , I refer to my former writing , how Christs example may be vrged for vs .

Thirdly , there is warrant for kneeling in way of reuerence , if there be warrant then to sit vncouered ; for Diuines and Zanche by name , yeeld baring of the head , to be a gesture of worship , as well as bowing : and it cannot appeare likely to vs , that the Disciples did eate the Sacrament bareheaded , more then that they did kneele .

Fourthly , if Christ did leaue a gesture strictly to be obserued , how comes it about ( I would faine learne ) that onely kneeling should be excepted against , as swaruing from Christs example , and sitting or standing , either of them , left indifferent ? For so T.C. pag. 600. said , Harmon . 4. synod pag. 33. sitting at the Communion is not holden to be necessary ; and the Harmony of the foure Synods in Hobland , saith ; Liberum est stando , sedendo , vel eundo caenam celebrare , non autem geniculan do ob 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 periculum .

Fiftly , Christ in administring to his Disciples , did not change place or romoue his body , to goe first to one , and then to another : will you say then ( you may as well ) that we should not ( as hauing no warrant by Christs ex●mple ) goe from seate to seate , or from one end or one side of the Church or Chancell to minister vnto you ?

Sixtly , to omit other variable circumstances mentioned before ( which are of like nature with this , Bucor in Eps. to Iohn Anste . as seemed to Master Bucer ) wee are sure Christ did administer in vnleauened bread ; therefore scruple might be made as well about this , as about the gesture ; and as Beza reports , Beza in Gita Caluim . Master Caluin did make scruple of it once , not because he would vse it , but because he would not haue it vrged ( their custome hauing beene in Geneua , to communicate in common bread before ; yea he left the Citie , rather then hee would be tyed to minister it so ; yet ( saith Beza ) after he returned the second time , he would neuer moue contention about it , and he did feriously admonish others ( who began to take such offence at it , that they thought they were better not communicate at all ) to th end they should no longer ( ob istud 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 litem mouere ) make sturres for that indifferent thing ; so hee then rearmed it , howsoeuer he thought otherwise of it before .

Seauenthly , I answere , we are no more bound to the gesture at the first institution , then we are to obserue the time in the receiuing , because ( if the gesture were as is commonly supposed ) one was occasionall and accidentall , as well as the other . The time for the passeouer you will say , was occasion for the one : and then may the gesture for the passeouer appeare as well to haue beene occasion for the other .

6. Obiection .

Christ ordained this Sacrament to be for a banket , to witnesse our fellowship with him and our ioyes , &c.

Answere .

Yet we should remember , that God is fearefull in prayses , Exod. 15.11 . Psal. 2.11 : and that we are commanded to reioyce with trembling ; and that the Saints of the heauenly banket , in the Church triumphant , are not onely said to cast off their Crownes ( as we now are content to put off our hats ) but also to fall downe and worship him , Apoe . 4.11 . that liueth for euermore , Reuelation 4. v. 10. Stephen was admitted into so great grace with God that he saw heauen open , and Iesus standing , &c. Acts 7. yet he fell on his knees to pray before him , and so ended this life .

Furthermore , I cannot thinke we should doe best to take state vpon vs , when wee are about acting of it ; for which we are most humbly to prepare our selues before . And when as wee confesse a little before , that we are not worthy to gather vp the crummes vnder his table : is it meete we stand vpon tearmes ( when he offers himselfe to be our food ) as that we ought not to bow to him ? The bitter remembrance of our sinnes , a little before professed by vs : should we so slacke it , and as it were forget it in the act of receiuing , that whereof our sinnes make vs most vnworthy , that ( as some haue written ) we may not vse a gesture of inferiority and abasement : It suteth not ( they say ) with a ghest or coheire of Christ , to kneele at his table , as if they that be the true heires indeede , were not as yet in their minority or nonage ( whiles they be on earth ) and so by the Apostles rule must be vnder , Gal. 4.1 . and not challenge the priuiledges which may belong to them when they come to yeeres .

7. Obiection .

This is a Sacrament of thankesgiuing , therefore bowing is not the fittest gesture to be vsed in it .

Answere .

It is indeede the Sacrament of thankesgiuing , but especially for the death of Christ , and to shew his death . August . in Psal. 21. Saint Augustine therefore held , that when the Lords Passion is celebrated , it is as well a time of mourning , and sorrowing , and confessing of sinnes ; as of praises , and of crauing pardon for them . And he deliuers his iudgement more plainely in another place , saying ; 〈◊〉 Psal. 98. Non solùm non peccamus adorando , sed peccamus non adorando : we sin not if we doe worship Christ ( when we are about to eate his flesh ) but on the other side , we sinne if we doe not worship . If mens iudgements now adayes be vrged against it , I neede not to be ashamed of this mans iudgement ( far more ancient ) for it .

8. Obiection .

Eightly , it is obiected , that these tearmes ( of the Lords table , Abridgement Lyncoln . and of eating and drinking ) make strongly against kneeling , it being no where the custome to kneele at meate , and they that vrge this argument most , presse the vse of tables , as if we did not vse tables for our Communions : for what end else is Master Foxe and Doctor Fulke , and other Diuines alleadged to proue the old communion tables were made of boords ? and so placed , that men might stand round about them ? And whereas the Lord Archbishop of Canterburie ( when he was Deane of Winchester ) in his booke against Hill , pag. 38. mentions an extraordinary celebration of the Communion in Bohemia , and how 30000. did communicate vpon 300. Tables , set vp in the fields ; this is alledged by the silenced Ministers of Lyncolneshire , as the Bohemians manner of receiuing , which they did vse ; and with all , to shew the ancient vse of receiuing the Communion standing .

Answere .

I answere to the last first . Neither is the Bahemians vse and manner here related ( in the Testimony cited of a fact extraordinary , ) neither can the mention of so many Tables enforce that the Communicants ( at least many of them ) did not kneele : as for the Bohemians common vse , Page 4. it is set down before ( in their owne confession ) to be by kneeling : and touching mention that is made of standing about the Tables ; the word is so vsed sometimes as no particular gesture can be determined by it ; for in beginning of describing the prayer which Salomon made to dedicate the Temple , it is said , 1 Kings 8. vers. 22. 1. Kings 8. Verse 22. that he stood before the Altar of the Lord , and stretched forth his hands , and said , O Lord , &c. Yet againe , in verse 54. wee reade thus ; Verse 54. When Salomon had made an end of praying all this prayer , &c. hee arose from before the Altar of the Lord , from kneeling on his knees , &c.

The vsuall eating otherwhere not to be with kneeling , is much obiected , and little to the purpose , if wee vnderstand and consider , how different the end and intent is of eating at or before the Lords Table , from the vsuall intent of eating food otherwise . Likewise , the setting of other meate vpon Tables , is to be eaten by such as sit or stand about them , otherwise than our Communicants possibly can , about the Lords Table , when there are 5. hundred or a thousand to communicate at one time : Besides , the vrgeing of Table gesture , may ( if one would be contentious ) be enforced as well to bring in a libertie of table talke , and table courtesies of one drinking to another ; and for men not to be bare-headed , but couered .

9. Obiection .

The gesture of kneeling is held not to be enioyned , in respect of any lawfull or conuenient reuerence due to the Sacrament ; because it is not required in the act of Baptisme , vnto which as much reuerence is due , as to the Supper of the Lord .

Answere .

Whatsoeuer reuerence were meete to be vsed by the parties that receiue Baptisme : they are such now in all Christian Churches , as must be held vp by others , and cannot kneele themselues . Secondly , it is a left-hand construction to surmise ; as if by this gesture wee meant ( like the Papists ) to magnifie this Sacrament more highly then the other ; when as the reason is cleare on the other side , that the Papists doe not charge vs for prophaning Baptisme , as they doe in saying wee make no more account of Bread and Wine in the Eucharist , then of Bread out of the bake-house , and of Wine out of the cellar , who are sensibly confuted by our reuerent gesture ( extraordinarie from that wee vse in all other feeding . ) And ( if we stand stiffe to vse but the same common gesture ) it may be taken of them as a confirmation of the scandall , they would enforce against vs . Now I see not what Religion or pollicie should be in it , to feede them ( as one saith ) with scandals , as dogs be fed with bones . To yeelde them any colourable pretence to be clamorous ; as it is no way to winne them , so it is no way to retaine those that are weake , from falling to them .

Moreouer , if this order were not , and were not strictly enforced , ( to kneele ) it is to be feared ( in these prophane times ) the holy fymboles or Sacramentall signes , and the whole Sacrament , would be prophaned much more then they be : sunt enim haeres sanctae venerandaeque : these things are holy , and to bee taken with veneration ( said the Heluetians in their former confession : ) to answer the cauillation of some , who thought they did parum tribuere sacris symbolis : Vide supra . pag. 4. in fir . yeeld too little to the Sacramentall signes .

10. Obiect . Yet it is grosse hypocrisie ( say the Lynconians commended by Robinson the separatist , for their zeale in this cause ) to pretend more reuerence in receining , then was vsed by the Apostles in Christ his owne presence .

Ans. We read not that the Apostles did euer kneele to Christ while he was with them ; must we then neuer ? Againe , we haue no ground to coniecture that they sate vncouered before him ; how then ( by this reason ) may we ? Father , he said then he was among them as one that serued ; Luk , 22.27 . I trow we doe not so reckon of him now . They , for hauing his presence bodily before their eyes , as some say , it should haue occasioned their kneeling the rather ( and then they must alwaies haue beene kneeling , ) so I reason on the other side : they ( because of his presence before their eyes ) needed not such outward helps ( as we may now need ) to possesse their soules with reuerence towards him ; for it is prudently and iudiciouslie affirmed by S. Aug. lib. de cura pro mortuis cap. 50. tom. 4. coi . 884. Augustine , that by meanes of externall gestures performed visibly , the inward & inuisible intention which stirs them vp , is much increased . Cum genua figunt . And ( speaking of bending the knees and prostrating the body ) I know not ( saith he ) how , Hi motus corporis fieri , nisi motu animi non possunt : tamenijsdem rursus externis visibiliter fact is , ille interior inuisibilis ( quieos fecit ) augetur , ac per hoc cordis affectus ( qui vt fierentista praecessit ) quia factasunt crescit .

11. Ob. The vrging of kneeling at the receit of the Sacrament , is a humane prescript for Gods worship .

Ans. It is a diuine prescript for man to kneel in Gods worship , Paeg. 101 or at least to warrant that he may kneele . And it is proued before , that it is conuenient in receiuing , to worship God and Christ ; therefore it is not to bee reiected as a meere humane prescript , to apply the gesture ( hauing expresse warrantize in other parts of Gods worship and seruice ) vnto this part also , euen according to Master Caluins definition of a Sacrament , Caluin Instit. l. 4. c. 4 sect. 1. where he saith ; It is a testimony of diuine grace in vs , or toward vs , confirmed by an externall signe , with a mutual testification of our piety and seruice towards him , as the Passeouer is called a seruice , Exod. 12.16 . Exod. 12. v. 26. And whereas we professe afterward to offer vp our selues to God a liuing , holy and acceptable sacrifice , ought not the same to be done indeed as wel at the instant when he offers himselfe vnto vs ? I thinke then chiefly .

12. Obiect . To kneele in receiuing , though it be not to worship God otherwise then hee hath appointed : yet it is to worship him otherwise then hee hath appointed in this thing .

Answ. These be like squirrell shifts to leape from bow to bow , and at length to fasten vpon a trembling twig where shee catches a fall ; for it is clear , some things outwardly belonging to Gods worship haue beene allowed , though they haue not been required : as God did not appoint Dauid , to build him a house , 1. King . 8 : 18. yet the Lord did commend him that hee was so minded . So seauen daies onely were required to celebrate the feast of the Passeouer , yet the assembly vnder good Hezekiah agreed together to keepe it other seuen daies , 2. Chro. 30.23 id est , 14. daies in all .

Secondly , I answer , that to pray before Baptisme , is no prescript in the Word at the time of administring it , yet both is lawfull , then , and at weddings , and at burialls , neither doe wee feare that for such vsage the Lord will say to vs one day ( vpbraidingly ) who hath required this at our hand ?

Thirdly , I take it to be a generall ( tenet ) in the Church or Churches of Christ , that the ordinances of God may bee fitted with circumstances , as by euery Church shall bee thought conuenient for the farther gracing and adorning of them , which are ( in right ) no more to bee counted an addition to Gods word , or Gods ordinance , then it is an addition to the shape of a man to be arrayed in seemely apparell ; in which saying ( full out ) we haue Master Caluin to ioyne with vs , Caluin Instit. lib. 4. cap. 10. §. 29. whose words be these ; Wee shall account that to be comelinesse , which shall be so meet for the reuerence of holy mysteries , that it bee a fit exercise to godlinesse , or at least such as shall serue for conuenient garnishing thereof , and the same not without fruit , but that it may put the faithfull in minde , with how great modesty , religiousnesse , and renerence they ought to handle holy things . I grant that in the ninth section of the same Chapter , §. 9. he saith it was a iust cause for him to impugne ceremonies , because the Authors define the worship of God to bee conteined in them ; but this hee explanes his meaning afterward , Sect. 15. of the worship of God , saying , §. 15. they were accounted as sacrifices to clense sinne , and to obtaine righteousnesse and saluation , and that the necessity imposed of keeping them , was not onely referred to a generall end , but was reckoned to confist in the things commanded ( in the end of the fifth Section : ) §. 5. which cannot fitly bee applied to our ceremonious gesture of kneeling , or to other of our ceremonies controuerted , of which plainly that necessity ( whereby they are vrged ) respects onely generall ends of reuerence , seemelinesse , and vniformitie , not as if God would not , or could not bee pleased without them : Vrsinus part 3. doct. Christ . in fine 2. peacepti . ob . 3. pag. 739. and therefore they are not to bee esteemed as essentiall parts of Gods worship , but as things that belong accidentally thereunto . The end of vrging them is specified before , and therefore is strictnesse required for obseruance , because of the contention & confusion which cannot be auoyded , if ( as Caluin saith ) it should bee lawfull for euery man to change those things that belong to the common state : §. 6. they are not aduised sure that would haue it left indifferent at least , for who list to kneele , who list to sit , who list to stand : Page . 6. but of this heretofore , Beza is also plentifull to this purpose , in Epistola 24.

13. Obiection .

Yet godly Diuines would haue ceremonies most pure according to Christs institution or example .

Answere .

First , this obiection is nothing to the purpose in this case , there beeing no institution , nor cleare example for one gesture more then another .

Secondly , I answere . Godly Diuines would not haue contention or opposition maintained in the Church for things indifferent , or that may be tollerated when they are once growne to bee in vse . Caluin . Epist. 118. 120. M. Caluin saith , that diuersity of rites and vsages in one and the same Church well composed or ordered , is not tollerable in Epist. 118. wherfore he saith , he wished Hooper not to stand out as he did about Cap and Rochet , Epist. 120. Beza in conference with Iacobus Andreas , Colloquium mon. pelgartense . pag. 425. saith , Non repugno quin coena Domini in altari celebrari possit . I gaine-say not , but that the Lords Supper may be administred vpon an Altar . Zanchus lib. 1. de cultu dei externo , col. 485. And Zanche saith , Quta neque Christus , neque Apostoliprohibuerūt altaria , aut mandarunt vt mensis ligneis vteremur , idcirco inter adiophora hoc quoque annumerandum est . If Master Beza had beene altogether so indifferent to the Church of England , Beza in explan. 2. pag. 25. as he was to his neighbours of Zurich , I cannot thinke but he would haue written as fauourably concerning our vse of kneeling , as hee did of their vse , to receiue from their Ministers with their mouthes , and not with their hands . He saith indeed that vse came vp from a superstitious veneration of the signes ( & the originall of kneeling he makes to be better , vt supra : ) hee spares not to call it monstrous , when an opinion of worship concurs with it ; yet he yeeldeth , that whatsoeuer is rightly done ( as viz. to abolish such a vse ) is not simply and absolutely necessary : therefore they that so vrge taking with the hand , that they hold it a prophanation to receiue it other-way ( when receiuing with the mouth only is without impiety and superstition , and vpheld to auoyd the perill of innouation . ) I am afraid ( saith Master Beza ) they that censure it so hardly , doe themselues rather offend or sinne by ignorance , of what is fit to bee held in these cases , or else 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of pertinacie , and selfe-wilfulnesse .

Againe , if wee may reason as Master Calnin doth , Harmon . 4 lib. pentateuch . writing vpon the second Commandement , page . 286. for the lawfull vse of such Churches or Temples as haue formerly beene defiled with Idolatrie : Quia nos non obstringit quod propter consequentiam vt loquuntur legi additum est ; which to my vnderstanding , is q. d. the abuse of a thing doth not restraine vs from making a lawfull vse vse thereof .

I see not ( by this reason ) how any Popish abuse of kneeling , surplice , or the Crosse , can vtterly make vnlawfull the vsage of them , so as in our Church they bee enioyned . And if ( vnder name of taking away what may nourish superstition ) wee stand precisely to vrge remouing of somewhat which is per se medium , in it selfe indifferent : M. Caluin saith saith , wee may esse in nimio rigore superstitiosi , our selues become superstitious in too much strictnesse , like him that did caleare fastum Platonis alio fastu .

Thirdly , I know not whom our Church of England are to esteeme for more godly Diuines , and free from all partialitie , then the two publique professors in the two Vniuersities in King Edwards time , Bucer and Martyr : who ( notwithstanding they had not beene formerly accustomed to the vse of our English ceremonies ) yet ( beholding them ) they did in no wise dehort from them , but perswaded the vse of them ( as their letters extant doe shew : ) and partly for this reason , Bucer in script . Anglic. fol. 708 Hooper . because ( as Bucers words be ) it is euident that Iesus Christ our Lord did onely prescribe the substance of the ministring both of the word and Sacraments in his owne words , and al other things which pertaine to the decent and profitable administration of his mysteries , hee hath left and admitted to be ordered by his Church : and hence ( saith he ) we celebrate the Lords Supper , neither in the euening , nor in a priuate house , nor leaning , nor yet with men onely . Master Beza to this purpose saith againe , Beza Epistola . 8. pag. 71. That whatsoeuer was performed by the Apostles in rites and ceremonies , he did not iudge that forthwith it must bee followed for a rule without adding or altering ; because in the beginning the Apostles themselues could not determinately set downe all what they iudged to be expedient for the Churches , and therefore they did necessarily proceed by little and little , as appeares by their institution of Deacons , and their practise so often , and in so many things of the Iewish ceremonies .

Heereto I may adde that which another hath declared more at large , Sprint in his Cassander . how the Apostles did some things for the peace of the Church , & furtherance of the Gospell , which in some other respects they did censure most hardly ; Acts 16.3 . for S. Paul circumcised Timothy , although hee professed to the Galathians , If they were circumcised , Galat. 52. Christ should profit them nothing . He made vowes , shaued his head , Acts 18.18 . chap. 8.26 . & was purified after the Iewish manner , and yet he called such obseruations impotent and beggerly rudiments , Galat. 4.9 . The Apostles also did impose some things , ( tearming them necessary , Acts 15.28 . as to absteine from bloud and that which is strangled ) yet I hope we ioyne not with those sectaries , who would bring the Church into such bondage againe .

I wish hartily too , that among other godly Diuines they were not neglected ( I meane in their reasons ) whose direction otherwise by authority is pressed vpon vs , by law ; for the Preface before the booke of Common Prayer , seemes to me to be so penned , as may giue all syncere Christians ( void of preiudice ) good satisfaction .

Lastly , I cannot but think it dangerous to reason thus , that because Popery is Antichristianity , therfore it should be a good rule in reformation , to shew our selues vnto them most opposite ; for this false-light ( like ignis fatuus ) seemes to haue deceiued the old Arrians , who would not entitle the Sonne and the Holy Ghost to be essentially God , that so they might be most vnlike the Gentiles , who professedly did worship manie gods . Then , the eagernes to be most opposite to Arius , made some to be Tritheits , accounting the three persons to be three gods : and some to hold with Sabellicus , that the Father , Son and Holy Ghost were but meerely names , and did not note out so much as a threefold distinction personall : and to conclude ( in stead of instancing farther of old ) wee cannot deny but the Separatists ( vpon this ground ) are departed from vs ; and ( if the position be sound ) we ought all to goe out after them . Sed Deus meliora , qui facit vnanimes in domo ; cui in domo sua ex pietate & concordia suorum , sit laus & gloria in sacula seculorum . Amen .

FINIS .