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THE last thing that wee haue to try, is, whether the gesture of Kneeling in receiuing the Sacra∣ment, bee according to charitie: that is, whether it may tend to Edifi∣cation, or at least, may be vsed with∣out 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 bene∣fits, that are mystically shadowed in the symbolicall Elements; as Christ, the Giuer; his Body and his Bloud, the Gift; the spirituall appe∣tite, 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 propi∣tiatory Sacrifice for vs; and an Ob∣lation againe made by vs of an Eu∣charisticall Sacrifice for him; and the end of the action our saluation, and the glory of our Sauiour. These things being the chiefe points where∣in the Communicants should bee edified: What gesture for their edi∣fication 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 re∣ceiue benefits from Gods hands, or giue backe thankes to him therefore.
AGainst this, if it be obiected that although in the respects aboue specified, it may serue for edi∣fication, yet it obscureth the fellow∣ship and communion that wee haue with Christ, and amongst our selues, that is signified, and sealed vp in
this Sacrament, and is most cleere∣ly 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 vni∣forme, I say, it is sufficient to ex∣presse our Societie, at least, it obscu∣reth it not: For there is as well a fel∣lowship amongst the Saints in Knee∣ling, 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 Ta∣ble 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 nei∣ther 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 repre∣senteth 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:* 1.1 Yee call me Lord and Master (saith hee) and I am so, yet I am as a seruant in the midst of you:* 1.2 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 in∣stitute 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 Disci∣ples, and they with him at Table, and hee was Minister of the externall element. This person our Sauiour hath laid downe, and sustaineth one∣ly 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 Congre∣gation, and sitteth not as Lord and Master of the Feast. Our Sitting therefore with him, or Standing at the Table, cannot declare our pre∣rogatiue, and honourable fellowship that we haue with the Lord and Ma∣ster 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 fel∣lowes, let bee his equals (which is blasphemy) is pride in vs, and con∣tempt of him. Hee is our Lord and God, as Thomas said, and him wee must adore, as the Apostles did euer after his Ascension.
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 commu∣nion of the Bodie of Christ? The Cup of blessing which wee blesse (not our Sit∣ting or Standing) is it not the commu∣nion 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 Fel∣lowship with Christ; yea, a signe that declareth a far more strict coniuncti∣on 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 na∣turally, so are we conuerted and tur∣ned 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 con∣uersion 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 Sa∣uiour himselfe in the sixt chapter of Iohns Gospell, wherein the spirituall part of this Sacrament is most ac∣curately described, containing both the benefit which wee receiue, and the meanes and manner whereby we
receiue it. The benefit, the resur∣rection of our bodies, and life euer∣lasting,* 1.3 in these words, Hee that ea∣teth 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 commu∣nion with Christ; and touching the vnion, hee saith,* 1.4 Hee that eateth my Flesh, and drinketh my Bloud, remai∣neth in me, and I in him. Then follow∣eth the communion;* 1.5 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 crea∣ture 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.
AND thus much for our fellow∣ship & communion with Christ: Our communion and fellowship a∣mongst our selues, is in the same place of the Epistle to the Corinths, most euidently, not shadowed, but demonstrated in these words:* 1.6 Be∣cause 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 vni∣on amongst our selues is onely de∣clared 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 spiri∣tuall Bodie. But the Apostles reason
is demonstratiue, the ground where∣of is, that the Bread is one, whereof wee are all made partakers: one, not in forme and kinde onely; for so ma∣ny 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 num∣ber; 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 demon∣stration of the cause by the effect: It is the proper effect or affection of one bodie, to be fed with one bread, and therefore to whomsoeuer this effect agreeth, they are one body: And contrariwise, the vnitie of the body, or the vnion of the members in one body by one forme, as the immediate and proper cause, that all these diuers mēbers are fed with one bread. As this therefore is a demon∣stration of the effect by the cause, all that are one body, feed on one bread: All the members of the Church, are one Bodie; Ergo, all the members of the Church feed on one Bread. So this is a demonstratiō of the cause by the effect: Al that feed on one Bread, are one Bodie; all the members of the Church feed on one Bread, therefore all the members of the Church are one Bodie. Here you may perceiue the ground of the rea∣son 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 vn∣derstood; for if by the Bread, the elementall bread bee vnderstood, al∣though that materially it bee diui∣ded in many parts, and distributed, yet all these parts and pieces are for∣mally one and the selfe-same Sacra∣ment. 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 vnder∣stood, 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 Sa∣cramentall Bread: then the ground of the demonstration is strong and sure, That the bread is one in num∣ber whereof wee are all partakers, be∣cause
the Bodie of Christ is not diui∣ded, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not alway signi∣fie to receiue with others by parts; for if the thing be such as cannot be di∣uided, then it doth signifie the same that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to receiue in common with others: So in the third chapter to the Hebrews, ver. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and vers. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the participation of Christ, & of the heauenly Calling, importeth not a diuision of Christ, and of the hea∣uenly Calling, whereof wee are par∣takers, but a communion of Christ, and of the heauenly Calling. And
so in this place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifieth 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 num∣ber; whereon it followeth most ne∣cessarily; that wee who are partakers of that Bread, must bee one Bodie. Here contention being laid aside, I would demand, whether the Sacra∣mentall elements, and actions that are vsed about them, do not suffici∣ently and fully declare our commu∣nion with Christ and amongst our selues, or need they any accessarie gesture to supply their defects: For is there, or was there euer any ges∣ture, that can signifie so straite a con∣iunction, as is represented in this Sa∣crament? First, betwixt Christ and vs; and next amongst our selues, by the participation of that one and selfe-same Bread, which first shew∣eth 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.
NOW to conclude this point (as I said before) that all the Ceremonies and Actions, that ei∣ther appertaine to the Essence or In∣tegrity of the Sacrament, are fully set downe in the words of the Insti∣tution: So here I affirme, that all the significant Ceremonies and Actions that belong to the nature of the Sa∣craments, 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 be∣long to the vse of the water. In the Supper, the taking, blessing, and brea∣king, giuing, receiuing, eating, and drinking, are Ceremonies and Ac∣tions 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 vi∣tiositie 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 obe∣dience testifieth our faith. Whereby it is manifest, that if wee count the Table-gesture a Sacramentall Cere∣monie, the Table, whereunto the vse of the gesture belongeth, must also be some third symboll or signe representing Christ; and consequent∣ly 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 Sa∣crament 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 Sa∣crament lying sick on their beds? Of him who in prison and fetters, made his brest the boord? If by the mer∣cie of God, the Turkes were conuer∣ted to the Christian faith, might they not receiue the Sacrament without any such Table as they do their com∣mon food, sitting on the ground? The thing that apparantly fostereth this conceit of Table-gesture, is this; Where mention is made of recei∣uing meate, there commonly men∣tion 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 merri∣ly, they had deuoured the Table: Heus etiam mensas consumimus, inquit Iulus. And the meate it selfe is of∣ten 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 secun∣dae: Nec adhuc mensa secunda venit. Here with one stroke it were possi∣ble (if it might stand with the fauour of good brethren) to cut this Gor∣dian 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,* 1.7 the Table of the Lord, that is, the Body of our Sauiour re∣presented and offered in the visible elements, or any Table-gesture ne∣cessary,
but that which hee calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to participate of that Table by eating and drinking: which ges∣ture 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 ne∣cessary and proper to all Tables of Repast, but are more significant, and do farre better expresse both our fel∣lowship and vnion with our Sauiour and amongst our selues, then the ges∣ture of Sitting, or any other position of body whatsoeuer.
NOW to proceed, and come to the Scandall and Offence, that may be giuen to our Church by Kneeling at the Sacrament, as is al∣ledged: The greatest that I heare of, is this, that in Kneeling we sym∣bolize with the Papists. So doe wee in the place; they receiue in a Tem∣ple, so doe wee: In the time; they re∣ceiue 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 vnco∣uered, and so doe we. And heere wee remember not that wee symbo∣lize 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 ceremo∣niis Coenae Dominicae; the tenor where∣of is this: Proinde ceremonias liber∣tati Christianae donamus, & permitti∣mus, vt stantes, vel genua flectentes, pij Sacramentum corporis & sanguinis Christi sumant: Sessionis vero ad men∣sam Domini, quia praeter ritus in omni∣bus per Europam Ecclesijs vulgo consue∣tas, illi inter nos primi authores exti∣terunt, 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, & tan∣quam minus honestam & religiosam, simplicioribusque admodum scandolo∣sam ceremoniam reijcimus. Here Sit∣ting 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) sym∣bolize with them in Arrianisme, be∣cause we haue beleeued and professed that Iesus Christ is God ouer all, blessed for euer. This faith and pro∣fession hath exempted vs from sym∣bolizing with them in Arrianisme, howbeit that in times, places, gestures and orders, we haue had a conformi∣tie. For it is impossible that in euery thing, the true Church can bee dis∣conforme to Heretikes, who hold many Truthes with her, and Cere∣monies. So do we not symbolize with Papists in Papistry▪ Superstition and Idolatry, when wee Kneele at the Sacrament: For we beleeue and o∣penly 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 nei∣ther 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 Bo∣dy, 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 pro∣fession, 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 Profes∣sion made difference betwixt our Kneeling and theirs.
O But thou wilt say, that Kneeling was euer vsed in prayer, but was lately brought in vse at the Sacra∣ment 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 Hono∣rius time to haue bowed, as the de∣cree 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 sa∣uing 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 cus∣tome. 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 Ie∣sus, at the receiuing? Caluin in his 4. book of Instit. cap. 17. sect. 37. affir∣meth it in these words, Christo inqui∣unt hanc venerationem deferimus: pri∣mam si in coena h••c fieret, dicerem ado∣rationem cam demum esse legitimam, quae non in signa residet, sed ad Chris∣tum 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 distingui∣mus symbola à rebus, & symbolis aliquē honorem deferimus, nimirū, vt tracten∣tur decenter, & non abijciantur; sunt enim sacrae res, & Deo semel deputatae: quo vero adres significatas, eas prompte & alacriter adorandas concedimus; in∣quit 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 ho∣nour we yeeld to the signes; namely, that they be decently handled, and not slightly cast away; for they are sa∣cred 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 reli∣giously. Caluin in the action of the Supper saith, that it is lawfull to bow down and worship Christ sitting in hea∣uen. 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.
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? Be∣cause (say you) that gesture in this action hath beene abused to Idola∣try: and therefore as Hezekias cau∣sed the brazen Serpent to be broken, from the time the people beganne to adore it; so should Kneeling be abo∣lished 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 be∣fore was abused, and giuen to the Bra∣zen 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 abo∣lished: but that cannot bee, neither will the example enforce that, be∣cause 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 a∣bolished by vs, but by the sound & so∣lid doctrine of the Word, should be restored to the right vse & estimation that wee should haue of it in the Sa∣crament: 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 whē 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 repre∣sent 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 Sa∣crament, we adore not the Sacramēt, but Christ that is signified and repre∣sented thereby.
IF here it be replyed, that all Ido∣laters doe likewise professe, that they bow not the knee to the Image, but to God, whom the Image re∣presenteth and bringeth to their re∣membrance: I answer, that he is an euill grounded Christian, who hath not learned to put difference betwixt the vse of an Image in di∣uine worship, and the workes of God, his Word and holy Sacra∣ments. 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 con∣trarie 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 ho∣ly 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 con∣sumed 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 mani∣fest, and so falling on his face, he adores God, &c. In both these two exam∣ples, 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 Prophe∣cy were the instrumentall causes, whereby they were wakened, and stirred vp. Causae monitoriae & excitan∣tes. 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 in∣strument, 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 Sacra∣ment, as a meane and creature con∣secrated 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 be∣fore him, to whome all knees should be bowed in that respect. And there∣fore this assertion (That hee who bow∣eth 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 re∣uerence 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. Fur∣ther, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which wee interpret (before) is only properly attributed to liuing things, and not to things that
want life; such as the Sacramentall e∣lements be; so wee are properly said to bow before God, or the congre∣gation, that is, to God, and in pre∣sence 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 ho∣linesse, not, before it. It is properly said, that Idolaters bow before the Sacramentall Bread: for they esteeme it to bee GOD, and bow them∣selues to worship it: but as for those who worship the true God, they bow themselues before God, at the Sa∣crament, that is, when they receiue the Sacrament. This is to bee mar∣ked, 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 Sacra∣ment, and to bow before the Sacra∣ment; 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 Pa∣pists 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.
FInally, it may be obiected, that by introducing this gesture of Knee∣ling 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 consist∣eth no more in Kneeling at the actiō of the Sacrament, then at the action of publike prayer: And as their Ido∣latry 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 Idola∣try in praying to Saints, no more in this action doth the bowing of our knees to Christ, confirme their Idola∣try, in adoring the Bread: And so themselues esteeme, whose writings
are no lesse vehement against our Kneeling at the Sacrament, then a∣gainst our Sitting: for it is not the Kneeling, except it be before an Idol, (which God forbid wee should e∣steeme 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 Knee∣ling, they worship it, their bread is an Idoll, and their Kneeling Idola∣trous: for an Idoll is not made by the operation of the hand, but by the o∣pinion of the heart, and confession of the mouth, that is, not by the crafts∣man, but the worshipper. By the con∣trary, the Bread which wee breake, and the Cup which we blesse, is not made an Idoll, when at the recei∣uing we bow our knees to God: Be∣cause
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 Bo∣dy 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.
AS for our weake brethren, it is not the introduction of Knee∣ling that maketh them to offend, of whom I haue heard many affirm, that there is no gesture that can sufficient∣ly 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 a∣mongst our selues, while we pretend the offence of the people. When they see Cephas incensed against Paul, and Paul against Cephas, Pastor a∣gainst Pastor, for Sitting and Knee∣ling; what can the simple people thinke, but that in these Ceremonies the substance of Religion consisteth,
and that the change of these is the al∣teration 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 nei∣ther in Sitting, Standing nor Knee∣ling, 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 o∣thers; as may serue best for edificati∣on: That the reformed Church of France that Standeth, when they re∣reiue 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 no∣thing 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, be∣cause 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 gene∣rall rules, which God hath giuen, that according to them may be defined what∣soeuer the necessity of the Church requi∣reth to bee appointed for order and de∣cency. Finally, seeing God hath set downe nothing expresly, because they are nei∣ther necessary to saluation, and are di∣uersly to be applyed to the manners of e∣uery 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 con∣fesse indeed, that we should not run rashly and for light motiues to nouation: but what may hurt, & what may edifie, cha∣rity can best iudge: Quam si moderatricē partiemur, salua erunt omnia. Which charity if we can suffer to be modera∣trix, 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 Cere∣mony, which is appointed by God himselfe, be left to the determination of the Church, shall Standing or Sit∣ting be exempted from their iudge∣ment, Ceremonies that are not pre∣scribed 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 publike∣ly, but was eaten in priuate houses, as another ordinary supper, whereat for commodity and ease, they were ac∣customed to Sit. Moses, when he was wearie of Standing, Exod. 17. 12. was set on a Stone. Heere the Cere∣mony giueth place to Charity, and the seruice was not ordinary, but mi∣raculous and extraordinary, 1. Kings 19. 4. Elias likewise being wearie, did sit downe vnder a Iuniper Tree, vbi expetebat cum animo suo: Tremelli∣us interprets Secum, where he desired in his heart to dye, and said, It is e∣nough, Lord, take my soule. This pray∣er is made in a secret place, and see∣meth to haue been a priuy Meditati∣on, 2. Samuel 7. 18. Our Translation hath, that Dauid went in, and Sate be∣fore the Lord. The Marginall note hath, remained. 1. Chronicles 17. 16.
Tremellius translateth the word Resti∣tit, and noteth in the Margent, Con∣sedit 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 e∣uery day from Pasche till Whit-sun∣day, and in stead thereof to haue ap∣pointed Standing. If after this man∣ner the Church might haue lawfully interchanged Kneeling, a gesture or∣dained by God himselfe, with Stan∣ding, touching the which there is no precept: How much more may our Church interchange Sitting, a ge∣sture neuer cōmanded in any publike
Act of Diuine worship, with Knee∣ling, a gesture comanded by God, and most agreeable to this Sacra∣ment in euery respect, without gi∣uing of Scandall, either to Pastor or people?
NEither doth this interchange damne the reformation and practice of our Church, which hither∣to hath vsed Sitting, a Ceremony in∣different in it selfe, in their iudge∣ment 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 through∣out the Kingdome, Transubstantia∣tion, 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 Arri∣anisme, then from Papistry; as men are prone to runne headlong from the one, to the other extremity; frō the conceit of Transubstantiation, to contempt and despising of the sa∣cred action, and from the adoring of the Bread, to adore themselues, af∣firming in print, that it is a great sin if a man in this Action do think him∣selfe inferiour to Christ, and doe not esteeme and carry himselfe as his e∣quall. And what is that but to adore himselfe, if Christ should be adored? This I call a Luciferian pride, or Ar∣rianisme: for he that accounteth him∣selfe Christs equall, must either in his conceit abase Christ from being
such a person as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Prin∣cipalities 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 na∣ture and merit, and by his grace one∣ly wee are, and shall bee what wee are. To thinke otherwise, is a Luci∣ferian pride: these detestable asser∣tions, springing from the bitter root of contention, about this gesture of
Sitting at Table, do euidently de∣clare, what place some men haue be∣gunne already to giue to Pride, Pro∣fanenesse and Arrianisme: and how lightly they esteeme of the Sacra∣ment, when they professe themselues to esteeme so basely of our Sauiour, the substance of the Sacrament, and so highly of themselues. What re∣uerence 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 iudge∣ment of our godly Predecessors, who to root out Idolatry, did interchange Kneeling with Sitting: so should we not condemne & despise the iudge∣ment of our Church at this time, who haue againe interchanged Sit∣ting with Kneeling, considering it is an indifferent Ceremonie, and Reli∣gious, 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 fran∣tike opinions aboue expressed. Sit∣ting hath made a separation betwixt vs, and the corruptions of the Ro∣mane 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 pro∣fanenesse that they esteeme to bee in
some externall Ceremonies. Paul be∣came 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 com∣manded by God, conforme our selues to winne some, if it be possible? Finally, who is ignorant, that all this alteration and change hath procee∣ded from the constant resolution, & the instant desire of a most wise and religious Prince, our gracious Soue∣raigne? A motiue of the greatest mo∣ment on earth; if either wee consi∣der his Royall authority, or Fatherly affection; what power hee hath by the one, and what credit hee deser∣uedly hath by the other: who hath giuen, and daily giues greater proofe of his loue and care towards the glo∣ry 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 pro∣pounded to the generall Assembly of our Church, to bee aduised, rea∣soned 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 in∣comparable 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 one∣ly 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 pro∣uoked to proceed, and by his Royall
Anthority inioyne and command both Pastors and People, to giue obe∣dience in obseruing and practising these Articles: which if his Maiesty had done, then should we, who were the Pastors of the Church, and mem∣bers of that Meeting, haue iustly in∣curred the blame of pertinacie, and of vnwise contention in the estima∣tion of all peaceable, and well-dispo∣sed Christians: and should haue gi∣uen occasion to seditious and vnqui∣et spirits, to burden a most iust and equitable Prince, with a most vile im∣putation 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 estima∣tion, 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 there∣by offend our God▪ giue scandall to his Church, and vantage to the Ad∣uersaries by our contentions and distractions: From the which, the God of Peace preserue vs, & blesse vs with that Peace that passeth all vn∣derstanding, vntill our Peace-maker appeare, who shall reward his bre∣thren 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.
Ioh. 13. 13.
Luk. 22. 27.
Ioh. 6. 54.
Ioh. 6. 56.
Ioh. 6. 57.
1. Cor. 10. 17.
1. Cor. 10. 21.