THE gesture of our Lord , and his Apostles , at the Paschall Supper , was a kind of sitting gesture . The same gesture was continued at the Eucharisticall Supper . For whilst they did eat , to wit , of the second service of the Paschall Supper ( and consequently whilst they did sit ) Christ took bread , and gave thanks , Math. 26. 26. Mark . 14 22. This collection is so cleere , and evident , that the Papists themselves , hote persecuters for kneeling , doe acknowledge the same . Cardinall Baronius ; a a Annal. tom. 1. an , 34. num. 44. Vnde quod dicit Matthaeus , coenantibus autem eis accepit Jesus panem , & benedixit , & quod Marcus a● , & manducantibus illis accepit Iesus panem , & benedicens fregit : idem est ac si dixisset , recumbēubus illis . That Matthew sayth , And as they were eating Jesus took bread , and blessed ; and Mark saith , And as they did eat Iesus took bread , and blessed , and brak it , it is all one , as if they had sayd , whilst they were sitting . But Matthew and Mark , sayth our new made Doctor , must be interpreted by Luke and Paul , who do say , that Christ did institute the Sacrament after they had supped , Luk. 22. 19. 1. Cor. 11. 24. I answer , that Paul and Luke speak of the cup , and not of the bread , Likewise after Supper , he ●ook the cup , and blessed . Likewise , that is , hee give thankes , as he had done before , when hee took the bread . Neither Paul , nor any of the Evangelists do say , that after hee had supped , hee took the bread , as they doe of the cup. This difference of speech made Bellarmine b b De Eucharist lib. 4. cap. 27. to follow their opinion , who thought , that Christ consecrated , and distributed , the bread , in the very time of the Legall Supper , whilst they were eating of it , and that after other actions interveening , and the Supper ended Christ took the cup. There is no necessitie to collect such a disjunction of so heavenly a mysterie ; but the common opinion is to be retained , that this Mysterie was instituted per modum 〈◊〉 signi , in one continued action . Alwayes wee may see , that the bread being consecrated , and distributed , and eaten , before Christ took the cup , justly it may be said , that after supper he took the cup , seeing now the first halfe of this holy action was ended , and had intervened between their eating of the Paschall Supper , and the taking of the cup. Put the case that Luke and Paul had said that after Supper he took bread , their words must so interpre● Matthew and Mark , as that there be no contradiction . Christ took bread whiles they were eating , and yet notwithstanding after they had supped , because they were now closing vp their eating , and Christ entred in another act on . Barra●●us the Iesuit c c Tom. 4. l. 3. c. 2. Quavis autē●otū Sacramentum post coenam institutum fuerit , in ipsius tamen coenae fine institutum est , eum adhuc discumberent , & manducarent . Nam manducarunt ●bos alios quosq●e ad institutionem ●oelestes ●bi ventum est . Ideoque Matth. & Mar. a●unt , mand●cantibus ipsis effectum esse hoc Sacramentum . Adhuc enim in inducabant , cum Dominus accepit panem , benedixit , & fregit . faith , Howb●●t the whole Sacrament was instituted after supper , yet it was instituted in the end of the supper , while as they were yet sitting , and eating : for they eat other meat , 〈◊〉 the time of the institution of the heavenly food ▪ and therfore Matthew and Mark say , that the Sacrament was instituted , while as they were eating : for they were yet eating , when the Lord took bread , blessed , and brake . Thus much for the first collection of the sitting gesture of Christ and his Apostles at the Eucharisticall Supper , upon which all interpreters ancient and moderne haue builded . Suppose the first collection should faile , this second collection following will proue it . It behooved them either to sit , stand , or kneele . Stand they could not , for the beds joyned to the table would not suffer that gesture . They did not kneele ; for if Christ had changed the ordinarie gesture of sitting at the Paschall supper , into kneeling at the Eucharisticall , a gesture of adoration , and no table gesture , then kneeling had been instituted and not left indifferent , and arbitrarie : For to what end should Christ have changed the one in the other , except it had been his will to have it observed , as other changes made in passing from the last act of the Paschall supper to the Eucharisticall . But our opposites dare not say , that kneeling was instituted . If therfore they neither kneeled nor stood , it followeth that they ●ate . Never man was so impudent as to call this in doubt , till within these two or three yeares by past , that two or three hirelings have done it .

In the Apostles times the gesture of sitting was continued in the Kukes : for the lovefeasts and the Lords Supper were so neere conjoyned in time , how be it different in mysterie , that Casaubone d d Exercit. 16. p. 511. Paulus ●otam illam Corinthiorum actionem , quae sacro & communi convivio constabat ; a potiori parte vocat Coenam Dominicam . Tom. 1. An. 57. Num. 130. Corinthios autem inter coenandum miscentes sacra communibus , quod correxit Paulus , Eucharistiam sumere consuevisse . Au. epist. 118. ad Ianuarium affirmat . saith , the whole action consisting of the sacred and common banket , was called by Paul the Supper of the Lord from the better part . Augustine affirmeth that the Corinthians not onely conjoyned , but also confounded them ; and so doth Baronius the Cardinall vnderstand him , when he saith ; Augustine ad Januarium epist. 118. affirmeth , that the Corinthians used to take the Eucharist at supper , mixing sacred things with common , which the Apostle corrected . And afterward e e Num. 136. scriptum a Philone convivium sacris videtur admixtum quale illud Pauli ad Corinthios . he sayth , that the feasting described by Philo seemeth to have been mixed with sacrea purposes , like that of which Paul writeth in his epistle to the Corinthians . Now at that frugall feasting wherof Philo maketh mention , they sate on the ground upon mattes made of flagges , and their feasting was intermixed with hymnes and praises . Howsoever the Corinthians abused this holy action otherwayes , yet this intermixing declareth the usuall conjunction of the two parts , or actions . They being then in the Apostles time so neerely conjoyned in time , and distinguished onely in mysterie , it behooved them to sit at the one part , as they sate at the other : and so doth Bishop Bilson affirme f f Obedience pag. 461. . The practise of many Kirks after the Apostles times , even till Augustines daies argueth , that they sate in the Apostles times . Bullinger , g g De origine error ▪ circa coenam cap. 4. Vnde nimirum ritus ille ad nos dimanavit , quo vel bodie in Cathedralibus ecclesus & monaster●s Benedictinorum in die Coenae Domini ante parasceuen Coena Domini palam & sp●endidius celebratur . Nam Evangelium Iohannis 4 Diacono publice praelegitur , & dulcisstma illa colloquia Christi , quae abiturus cu● discipulis habuit , recitantur : interim ordine dispositis mensis convivae assident , panem azimum frangentes , & calicem invicem propinantes , & in totum veteris coenae vestigium praeferentes . from the different manner of celebrating this holy Supper related by Augustine , observeth as followeth : Whence that rite is stowed unto us , by which even as yet in Cathedrall Churches , and the Monasteries of the Benedictines on the day called The Supper of the Lord , before good friday , the Supper of the Lord is celebrated openly , and with great pompe : For the Gospell according to John is read publikly by the Deacon , and these most sweete conferences of Christ , which he being to depart had with his disciples are rehearsed . In the mean time the tables being set in order , the banketters sit down to them breaking unleavened bread , and reaching the cup to other , and so everie way representing the trace of the ancient Supper . This footstep of the ancient custome yet remaining amongst the monasteries of S. Bennets order , and observed upon Maundy Thursday , Morneus also observeth . See the Solution of D. resol . resolutions . h h p. 12. 27 .

Our first Argument then against kneeling in the act of receiving the sacramentall elements is drawn from the example of Christ and his Apostles at the first institution ; and the practise of the primitiue Kirks following in the Apostles times . Their gesture was not a gesture of adoration in the act of receiving , but a Table gesture ▪ for it was a sit●ing gesture they used , and not kneeling . Christ instituted Baptisme , but wee reade not that he baptised in his own person . But in this Sacrament hee was not onely institutor , as Lord , but also celebrated as a Minister , and set down a most exact and perfect paterne of celebration . The practise of the Apostles following the same order is a direction to us to follow the same also .

We reason likewise from this example and practise , against any other gesture which is not a Table-gesture , howbeit not with the same force , as against kneeling . There is eating with walking ( as Pios the Monk did , who said hee would not make a worke of eating his meate ) but this is no table-gesture . To stand in the act of receiving , and then passe by , as in some Churches they do , is not a table-gesture . For there is no more use of a Table in this case , when the communicant standeth , & taketh out of the ministers hand , more then of a cupboord , or dressor , suppose it were never so long . For so it serveth onely to the setting on of the elements , that from thence they may bee reached by the hand of the Minister to the Communicant . A table of as short dimensions , may serve to that use , at the Papists require of necessitie for their Altar to hold up the foot of the Chalice , and so much of the plate , as may keep it from falling , together with the Masse-book , and the candle .

We reason thirdly from the same example and practise , but with least vehemencie , against other table-gestures also , as standing about the table ; because it is not agreeable to the first paterne and practise . It was not coena stataria , aut ambulatoria , but accubitoria , which Christ and his Apostles celebrated : not a standing or walking , but a sitting supper . But to returne to kneeling , I conclude with the words of Calvin , who sayth , That ( i ) Instit. lib. 4. cap. 17. S. 35. they are sure that they swarve not from Gods commandement , who take the sacramement as God hath commanded without adoration . They have the example of the Apostles , who prostrate not themselves but took sitting . They have the practise of the Apostolicall Kirks , &c. And of Beza against Harchius , k k Contra Harchium . Scilicet , quum ipse adstans ad mensam Dominus , vere adorandu● qua Deus , & qua De●● & homo simul coenam instituebat , surrexerunt singuli discipuli , ut ●●genua procumbentes , panem illum & vinum illud ex ipsius ma●● acciperent : & ignorabant scilicet ipsi Apostoli quo ritu deinceps celebranda mysteria ecclesijs traderent . So like , as when the LORD truely to be adored as God , and as God and man at table did institute this holy Supper , that the disciples arose , to the end that falling on their knees , they might receive that bread and wine out of his hand : and so like as the Apostles were ignorant h●● to deliver to the Kirks the manner of celebrating these mysteries .

It is objected first ▪ that if this argument be go●d then the minister should teach sitting , because Christ taught sitting . But the case is no alike . For the Lords supper is a rituall action , and a visible object is presented before the communicant . Christ taught us by his example , how to behave our selves in such a case . Next , Christ taught sometime standing , sometime sitting , according to the opportunity of time and place . He sate in the mount , Mat. 5. he stood in the plain , Luk. 6. Paul stood up and made his exhortation in the synagogue , Act. 13. He that prophesied stood up , 1. Cor. 14. 30. as Cajetanus doeth collect . l l Audientes sedere , prophetantes stare significat dicendo , Quod si alij sedenti . The originall word signifieth , that the other prophet who was not in the act of prophesying , was sitting , not sitting by . Lastly , this objection may be retorted upon themselves , That seeing Christ and his Apostles and all teachers and hearers in all ages afterward , did not preach or heare preaching kneeling , we can have no warrant to do it . If not at delivery or receiving of the word , then also not at the delivery or receiving of the sacramentall elements .

It is objected next , that Christ and his Apostles sate not at the paschall supper alter our manner of sitting , and that it was rather a lying then a sitting , as the originall words anakeisthai and anapiptem do import ? It hath been answered already m m P. A. pag. 38. ●ol . pag. ● . 6. that it was not totally lying , but partly sitting , partly lying , and translated sitting , not lying , by the English translators . Yea the holy Ghost doth expresse this same gesture also by the word sitting in the originall language , Ezech. 23. 41. That kind of gesture , ( whether brought in among the Iewes by the Romans or Persians , or if it was as ancient as the dayes of David or Salomon , as some do collect out of 1. Sam. 9. 22. Prov. 7. 14. 16. Cant. 1. 12. it is not materiall ) succeeded in the roome of upright sitting , and hath given place again to the same , as answering analogically to it . It was in Christs time the received manner of sitting , and no further is required of us but to observe the received gesture of the countrey , where we are . It is also to be observed that anakeisthai and anapiptein are not the proper vocables to expresse this kind of gesture , as Athenaeus doth testifie . n n Lib. 1. cap. 18. Beza in Math. 8. 11. sayth , that anaclinesthai is put there for cataclinesthai the proper greek vocable of this gesture . Farther , howbeit in a private parlor a small number did sit after that manner at the first paschall supper , yet it is no way probable , that in the Christian assemblies afterward in Corinth , Ierusalem , or else where , they sate after the same manner . For howsoever there is mention made in ancient writers of houses of 60. 80. or 100. beds , that was not common , but peculiar to princes and great men . Plutarch o o Symposia 5. noteth it as a vice in a man to build houses for 30. supping beds , or above . Shall we then think , that the Apostolicall Kirks had the use of such houses for their meetings , or that the Lords supper could be celebrated in such a form in their numerous assemblies .

It is thirdly obiected , that if we be bound to the imitation of Christ , and his Apostles gesture by as good reason we shall be bound to the imitation of the time and place ; that is , to celebrate after supper , and in a private house . It is answered that the circumstances of time and place of the first supper were onely occasionall , and the occasion of them was vnavoydable because of the law of the passe over . But the gesture might be easily changed by Christ without violation of Gods law , namely seeing the paschall supper was ended . It was a easie to them to goe to their knees , as to the Aegyptian Naucratits after they were set downe to their feasts , when they began to sing hymnes to their gods . But our Lord would keep the same forme at the Eucharisticall supper , which hee kept at the paschall . Our Doctor sayth , that the Apostles retained these circumstances , and changed them not . I answer , if that were true , we have no reason , nor warrant to doe otherwise . Next , if the Apostles retained these circumstances upon occasion , and not for imitation , upon necessitie , & not voluntarily , then he hath gained nothing . For we deny not , that in times of persecution , or when occasionally there falleth out any necessity , we may celebrate in the night , and in a private house , where the Church is assembled . The Apostles would not have been suffered to celebrate the supper in the temple , as sometime they were overseen to teach . Next , it was not so fit for the celebration of the Lords supper , as for the preaching of the word . The first was ordeined onely for the beleevers : the last , to convert also unbeleeving Iewes . Thirdly , there is no likelihood that they celebrated ever at night . For howbeit at Troas Act. 20. it were granted to have been celebrated at midnight ; as some do call it in question , yet who seeth not , that it was then d●layed to that time , not because it was the usuall time , or for imitation of the institution but onely upon occasion . The Apostle being to depart , did continue preaching , and so that action was continued . The Centurie writers doe not affirme , that the Corin●hians did celebrate after supper , but onely say videtur , that it seemeth so . But Chrysostome p p Homil. 7. ●n 1. Cor. 11. affirmeth the contrary , that they did celebrate in the morning . It is sayd Act. 2. 46. that they continued daily with one accord in the temple , and breaking of bread from house to house . Pa●ae●s sayth , q q De symbol . & ritib. eucharist . p. 152. Neque Apostoli ad tempus vespertinum sese adstrinxerunt , sed pro occasione caenam administrarunt , alias diurno tempore , ut legere est , Act. 2. 46. alias intempesta nocte , ut act . 20. Quo sacto satis ostenderunt tempus coenae per se esse indifferens . that the Apostles did not adstrict themselves to the evening , but occasionally ministred the Supper , sometimes in the day time , as Act. 2. 46. sometimes late in the night , as Act. 20. whereby they shew that the time of the Supper is indifferent .

TO the due ministration of the Lords Supper there is required a table , whereabout the communicants are to be placed . If a table , then also a table gesture ; kneeling is not a table-gesture . Therefore kneeling is not a fit gesture for this Supper . A table is so requisite to this action , that from a table this supper hath received one of the scripture names , that is , to bee called the Lords table , to distinguish it from common tables . As it is called breaking of bread , because that rite was usuall in the celebration of this sacrament . By this reason , sayth the Doctor , it should be celebrated at evening , because it is called the Lords Supper . It is true , that in our language , this word , Supper , signifieth onely the evening meale , but not so in the originall . For the word Deipnon in ancient Greeke writers signifieth indefinitly the repast that a man taketh any time of the day , yea suppose it were before the rising of the sunne , as may be seen in Ho●●er the Greek Poet. The banket or feast w●●ch Luk. 14. is called Deipnon , is called ●●●th , 22. ariston . Cas●ubonus r r Exercita● . p. 511. Hoc ▪ ut videtur , significans , priscu temporib . omni●● convivia fuisse appel● la●a deipna , etiam quae non fierent , in fine di●i . observeth 〈◊〉 of Photius , that Paul called this Sacramentall ●anket Deipnen , according to the 〈◊〉 of the word in Pauls time ; meaning that all ●an●ets were called Deipna , howbeit they were not 〈◊〉 the end of the day . He confirmeth this in the 〈◊〉 following , when hee sayth , that the ●asts of idolatours in their temples were also called Deipna not Arista . Read Concilium Ancyranum , where yee shall also find these idolatrous feasts expressed by this word deipnon . The word which was ever used to signifie that which we call Supper , is dorpos , or dorpon . Casaubonus giveth also this reason of the name , That it is called a Supper , rather then a dinner , because of old they dined sparingly and supped more liberally , to signifie the plenty and liberality of this feast . Other allegoricall reasons of this name I omit . To returne then , not onely was this feast called the table of the Lord , but also it had a table indeed , not onely in the Apostles time , but also many ages afterward , both for consecration and distribution . Now it was not a money-changers , or writers table , but mensa conviv●alis a feasting table which Christ and his Apostles used , and not without some profitable consideration . For a Table was counted sacred of old by the Ethnicks , and they thought the gods were present there at their feasts s s An●e focos olim longis considere mensis Mos erat , & mensae ●redere adesse Deos. Ovid. fast . 5. , and likewise the Poets bring in sometimes their gods feasting at a table . There is a notable sentence of Ben Syra Mensa parata , sive posita cententio tollitur , the table being prepared and set , contention ceaseth , signifying that the communion of one table betokened reconciliation ▪ and loue . The Iewes say , that when some altercation arose in the house of Ishbosh●●h the son of Saul , the servant incontinen● spread the Table , and the altercation ceased If at prophane feasts , a table was counte● sacred , and a symbole of concord and fidelity , far more at this sacred feast , which is a banquet of Loue . Musculus therefore is not to be commended for his saucie censure of the laudable custome of the reformed Churches , where are , and hath been so many worthies : I will forbeare comparisons . Luthers testimonie set down by Musculus in that same place is memorable . Therefore Christ so instituted the Sacrament that in it we should sit at Table . But all things are changed , and the idle ordinances of men are come in the place of Divine Ordinances . Musculus himselfe on Matth. 26. 23. observeth in the ancient Proverb Mensam & salem non transgred● , that the Table was counted sacred , and a symbole of friendship . And deploreth the corruptions of our times , wherein neither the fellowship at the prophane , nor mysticall Table , maketh us mindfull of this dutie . And in his Common Places t t De coena Domini pag. 345. Sacrificio competit ara , communication● sacrificu compet it mensa . he saith , that to a sacrifice belongeth an Altar , to the communication of the sacrifice a Table . A feasting Table then being granted , the gesture of Kneeling , being no Table-gesture , must be excluded in the act of banquetting , which is the proper use of the Table . The Christians under the ten persecutions , it is true , could not haue the commoditie of high tables , and seates a swerable . But it is neither the height , nor the matter that we stand upon . Whether the table be round , square , or extended in length : whether it be of timber , or stone ; of a bull hide , or a plot of ground : whether it be high or low ; the forme and ●ashion of a table ought to be observed , that the Communicants may communicate table-wise : Whether they convene in dens , or deserts ; in Kirks , or houses . Wine is one of the Sacramentall elements , and yet Volaterranus writeth that the Priests of Norway were permitted to consecrate in other liquor then wine , because wine could not be kept in that Northern Country . So a plot of ground whereabout men sit and feast , answereth analogically to the high ●able . As for private consecrations in time of persecution , like that of Lucianus th● Martyr who used his breast for an Altar , when he was in prison : or for keeping the Sacrament , and communicating a part , belong to the controversie of private consecrations , and private communions , to be enquired , whether they did right or not . Wee are now speaking of Assemblies , and Congregations , whether in time of peace , or under persecutions . See further of this second Argument in the answer to D. Resolutus . v v pag. 16. ●8 , 34. 35.