THE REASONS OF A PASTOR'S Resolution, touching the Reverend receiving of the holy COMMUNION:  
Written by David Lindesay, D. of Divinity, in the University of Saint Andrew's in Scotland, and Preacher of the Gospel at DUNDY.  
LONDON, Printed by GEORGE PURSLOWE, for RALPH ROUNTHWAITE, and are to be sold at his shop in Paul's Churchyard, at the Sign of the Golden Lyon. 1619.   

TO THE RIGHT WORSHIPFUL SIR JOHN SCRYMIGEOUR of Dudope Knight, Sheriff principal of Anguse, Constable of Dundy, and his majesties Standard-bearer in the Armies of Scotland, his very good PATRON.  
WE are exhorted by Saint Peter, to be ever ready to make answer to every man, that asketh a reason of the hope that is in us, with meekness and fear. So must we be ready to give an account of all our actions, if the honour of God, the edification of the Church, and the truth of our profession do so require. Hereby I have been moved, at the desire of my Brethren of the Synod of Brechin, to set down these reasons of my Resolution, which I propounded before them briefly in a Sermon; to show in what faith, and assurance of a good conscience, both they and I might and ought to give obedience to the Acts of the late Assembly holden at Perth. These I present unto your Worship, to whom I know, they shall be most acceptable; not only because they are conform to your own wise & solid judgement against the whole external order of our Church; but also, by reason of the sincere affection that you have ever carried to his highness Person, and the great estimation, or rather admiration, that you have of his majesties surpassing wisdom, as well in the ecclesiastic, as Politic Government. And I hope, by the grace of God, that as under the protection of that Standard, which you have from your Noble Progenitors, and they for their valour have had the honour to carry these many hundredth years in the Armies of Scotland; our Nation hath been often victorious, and ever invincible: So the verity shall march with courage under the Patrociny of your name, and according to that Martial Motto of your Arms, DISSIPATE, shall scatter and drive away these doubts, scrupolosities, anxieties & fears, wherewith custom, opinion, and prejudice, do environ and assault the weak & tender conscience, as with Armies of implacable enemies, who will accept no conditions of Peace, and having delivered her out of their hands, shall restore her to that liberty wherewith Christ hath made her free; that with confidence she may draw near to serve the living God, knowing to put difference between circumstantial indifferent alterable Ceremonies, whereunto she is not tied in the worship of God; and the necessary substantial points of Religion, which cannot be changed, without the utter extermination of a good Conscience, and the shipwreck of Faith. In this hope I consecreate D.D.D. this testimony of my sincere affection to your worship in Christ.  
Your Worship's most affectionate and devoted, DAVID LINDESAY.   

The Contents of the Chapters and Sections of this TREATISE.  
THE Preface or ground of this Treatise is taken out of the 14. to the Romans, Verse 23. where is expounded the true meaning of that place.  

CHAP. I.  
THat Sitting is not a necessary gesture to be used at the receiving of the Sacrament.  
Sect. I. The form of gesture used by our Saviour, and the Apostles, at the Paschall Supper.  
Sect. 2. The Reasons are set down against the necessary use of Sitting at the Sacrament.  
The first Argument, that it is not certain that our Saviour did Sat, or lie.  
The second Argument, proving, that the gesture used by Christ and the Apostles was occasional, and not necessary.  
Another Reason, to prove that it was occasional,  
The third Argument.  
The fourth Argument.  
The fifth Argument.  
The sixth Argument.  
The seventh Argument.  
The eighth Argument.  
The Epilogue of this Chapter.   

CHAP. II.  
THAT to Kneel at the Lords Table, agreeth with Decency.  
Sect. 1. How the Table of the Lord is taken in Scripture.  
Sect. 2. That Kneeling is decent.  
Sect. 3. An answer to the objection taken from the common Table-gesture.  
Sect. 4. An answer to the Objection taken from Custom.  
Sect. 5. An answer to the Instance of Honorius.  
Sect. 6. An answer to the Instance brought from the custom of the Primitive Church.  
The Epilogue.   

CHAP. III.  
THAT it agreeth with Piety, to Kneel at the Sacrament.  
Sect. 1. That Piety requireth a most religious gesture.  
Sect. 2. That the consideration of the gift, and the manner of the Giver, requireth the same form of Gesture.  
Sect. 3. A consideration of the Gift.  
Sect. 4. The manner of Receiving.  
Sect. 5. The nature of the Sacrament.  
Sect. 6. The difference between the Sacramental Word, and the word preached.  
Sect. 7. That greater, and more particular reverence must be used in receiving the Sacrament, then in hearing the word.  
Sect. 8. That the name of a Supper given to this Sacrament, doth not diminish the reverence that is due thereunto.  
Sect. 9 What manner of person should we esteem our Saviour and ourselves to carry at the Sacrament.  
Sect. 10. In what respect this Sacrament is called the Eucharist.  
Sect. 11. The conclusion of this point, which concerneth this Sacrament.   

CHAP. FOUR  
whether it may stand with charity towards our brethren, to kneel at the receiving of the Sacrament.  
Sect. 1. That Kneeling serveth for edification.  
Sect. 2. That Kneeling obscureth not our fellowship with Christ and amongst ourselves.  
Sect. 3. That by eating and drinking, our fellowship with Christ is sufficiently expressed without the Table-gesture of Sitting.  
Sect. 4. So likewise our fellowship amongst ourselves is sufficiently expressed, by eating the same bread in the Sacrament.  
Sect. 5. That Sitting cannot be a necessary Sacramental Ceremony, nor a proper Table-gesture.  
Sect. 6. That by Kneeling we symbolise not with the Papists in Idolatry.  
Sect. 7. That Kneeling hath, and may be lawfully used in the Sacrament, as it is and was in prayer.  
Sect. 8. The Objection of the brazen Serpent answered.  
Sect. 9 The difference between Kneeling at the Sacrament, and before Images.  
Sect. 10. We strengthen not the Papists in their Idolatry, by our kneeling at the Sacrament.  
Sect. 11. That Kneeling offendeth not the weak brethren.  
Sect. 12. That by Kneeling at the Sacrament, the reformation and practice of our Church is not damned.    
ROMANS, CHAPTER fourteen, Verse the three and twentieth. Whatsoever is not of Faith, is sin. 
THIS CHAPTER, wherein the Apostle teacheth the use of things indifferent in the worship of God, is closed up with three short and sententious Aphorisms. The first concerneth those that are strong, that is, fully resolved of their Christian liberty: The sentence is this; Happy is he that condemneth not himself in that which he alloweth. The meaning is, the man is happy, who being thoroughly persuaded of his Christian Liberty, maketh not himself guilty, through the abuse thereof. The second is this, He that doubteth, if he eat, is damned. The meaning is, he is guilty that eateth, or doth any thing indifferent, doubting whether it be lawful, or not, because he is not persuaded of his liberty. The third is the ground of both the former, and this is it, Whatsoever is not of faith, is sin.  
For understanding of this last sentence, which is the ground of the two former, we have three things to consider in it. First, what these things be that make a man guilty of sin, if they be not done in faith. Secondly, what this faith is wherein they should be done. Thirdly, what kind of sin it is whereof he is made guilty. As for the first, the word Whatsoever is general, and comprehendeth all things, that falleth under the action of man. Of these things, some are commanded, or forbidden by God in his Word, and are simply good or evil: Some are neither commanded, nor forbidden, and these are called indifferent. The Apostles rule, Whatsoever is not of faith, is sin, extendeth to both: but because this rule is set down by the Apostle in this place, chiefly with relation to things indifferent, which may have use in Religion, whereof immediately before he hath been entreating; leaving the former, we shall speak of these.  
Things indifferent I call such, as being considered in themselves absolutely, are neither commanded nor forbidden in God's Word: First, I say, neither commanded, nor forbidden, to show in what sense they are called indifferent; not by reason of their nature: for in nature all things are the good creatures of God: but in respect of the Law, wherein they are neither discharged, nor commanded, and so are neither good, nor evil, Morally. Secondly, I say, considered in themselves; for if in practice and use, they be affected with any Moral respect, or intention of the agent, they cease to be indifferent, and become either good or evil, according to the quality of his intention. As for example: to salute with a Kiss, is a thing indifferent: but if thereby thou testifiest thy Christian love towards thy brother, it becometh a holy Kiss. Salute one another (saith the Apostle) with an holy Kiss. 
Rom. 16▪ 16  And chose, if thou kiss with judas, and joabs intention, it is a treasonable and wicked Kiss.  
Thirdly, I say, considered absolutely: for if they be considered with relation to the exigence of occasions and circumstances, they cease likewise to be indifferent. As for example: to eat or not to eat, of such or such kind of meats, in itself is a thing indifferent, neither commanded nor forbidden: 
1. Cor. 8. 8.  Meat commends us not to God; for neither if we eat, are we the better, neither if we eat not, 
Rom. 14. 17.  are we worse. And the Kingdom of God is not meat and drink, but justice, peace, and the joys of the Holy Ghost. This then, to eat and not to eat, being indifferent in itself, is made good or evil by the exigence of occasions and circumstances. If it be said, 
1. Cor. 10. 28.  when thou art to eat, This meat is consecrate to an Idol; this speech, and the conscience of those who are present, maketh thy eating not indifferent: but if thou eat, thou sinnest. Again, 
Gal. 2. 11.  we see that Peter was rebuked by Paul, for that he did not eat with the Gentiles, but withdrew himself so soon as the jews came unto him, because by his abstinence and separation of himself from the Gentiles, he made the Gentiles doubt of their Christian liberty, and confirmed the jews in their error, touching the necessary observation of the Ceremonial Law. To stand, or to kneel at prayer, is a thing indifferent; but in the Primitive Church, to kneel on the Lord's Day, or from Pasch, till Whit sunday, was not indifferent: 
Tert. de Coro. Milit.  Nefas ducimus (saith Tertullian) because it was contrary to the custom of the Church. Then to conclude this point, in a thing indifferent, three things are required: First, it must not be commanded nor forbidden expressly in God's Word. Secondly, it must not in practice and use be affected with any moral respect, or intention of the Agent. Thirdly, it must be free from the necessary exigence of occasions and circumstances.  
The next thing to be considered in this rule, is faith, out of the which the action must proceed. Faith is taken diversly in Scripture, but that whereby we and our works are acceptable, is of two kinds. The one concerneth the justification of our persons; the other the righteousness of our actions. That which maketh our persons acceptable, is our confidence in God, through jesus Christ, whereby we are assured of pardon and grace. This which concerneth the righteousness of our actions, is an assurance in our mind, that the thing which we are to do, is not against the Law of God, as is set down in the fifth verse of this chapter. This last, is the faith which is required, the other is supposed: for the rule is given to Christians, who are justified by that faith, without which it is impossible to please God. 
Heb. 11. 6.  Now as the faith which concerneth the acceptation of our persons, leans to the promise of the Gospel; so the faith that concerneth the righteousness of our actions is grounded on the precepts of the Law, in such things as are commanded or forbidden: But as for things indifferent, that are neither commanded nor forbidden, there be three generals, whereon our faith must repose in the worship of God, Piety, Charity, and Decency. First, we must know assuredly, that the thing which we are to do, tends to the glory of God; at least, is no ways derogative thereto: next, that it is not offensive to our neighbour, that is, it gives him no just cause, nor occasion to scar, or take exception against our profession. These two grounds we have in this chapter, the last we have in the end of the 14. chapter of the 1. Corinth's: Let all things be done gravely and orderly. So whatsoever thing indifferent is not done with assurance that it is neither offensive to God, nor to our neighbour, nor undecent for our profession, it is sin.  
Now what sin this is, which was last to be considered, is easily declared: for if it be offensive to God, or unseemly for our Profession, whereof God is the Author, it is sin against the first great Commandment, Thou shalt love the Lord thy God with all thy mind, heart and strength. And if it be offensive to thy neighbour, it is against the second, Thou shalt love thy neighbour, as thyself.  
If these grounds be sure, it is manifest, that although indifferent things be neither commanded, nor forbidden particularly in the Word, yet the use and practice of them is subject to the general rules of Piety and Charity: and as every man in his private action, must have respect to these rules, 
Gal. 5. 13.  and not abuse his liberty to licentiousness: So must the Magistrate in the Commonwealth set down Orders and Laws to be kept by subjects, touching the use of such things; as of times and places, for justice, for Markets, for the exercise of Arms, for use and abstinence from meats at certain times and seasons, which things in themselves may be done indifferently at any time, or in any place, if policy and decency did not crave Order to be kept, whereby the privilege of subjects is not impaired, but civility established, and their utility procured. Even so in the worship of God, when rules are set down touching Times, Places, and Ceremonies of Divine Worship, according to these grounds, Christian liberty is not abridged, but confusion, schisms, and disorders are prevented, Decency and Order are preserved. 
1. Cor. 14. 33.  God is not the Author of confusion and unquietness, but of order and peace, in all the Churches of the Saints. The contrary whereof must needs be, if in these things indifferent, every man were permitted to use his own will: for as many wits, as many wills, as many heads, as many diverse conceits. This meditation (I hope) is not unproper for this time; wherein yet many are in the balance of deliberation unresolved whither to sway. Some doubting of the acts of the late assembly of our Church holden at Perth, be determinations of things indifferent, or if they contain necessary points & grounds of divine worship, whither faith would, they should be obeyed or gaine-stood. 
1. Thes. 5. 20.  Here it were good to try all things, and after trial to hold that which is best. Go to then, & let us put some of them that are most controverted to a proof: For if after trial we shall find, that the acts concerning these, be such as in faith we may obey; then doubtless in faith we cannot disobey: if we may obey them without offence to God, or scandal to our neighbour, we shall not disobey without the offence of God, our neighbour, & our whole Church. What the reasons of my resolutions are, I shall propound, and submit them to your charitable censures: where I err, I shall not be ashamed to be corrected: where we doubt, let us inquire, and where we accord, let us proceed, and go forward together.  
The point most controverted is that, which concerneth the bowing of our knees, at the receiving of the body and blood of our Lord in the Sacrament; For some hold, that gesture of Sitting is a necessary Ceremony, if not essential, yet surely such as belongeth ad integritatem Sacramenti, to the perfection of the Sacrament. And others hold, that although it be a thing indifferent, yet it is more proper and agreeable to the nature of this Sacrament, then Kneeling; which they esteem either idolatrous; or at least such a gesture, as being abused to Idolatry, cannot be used in faith, according to the grounds of Piety, Charity, and Decency.  

CHAP. I. That Sitting is not a necessary Gesture to be used at the receiiving of the Sacrament.  

SECT. 1. The form of Gesture used by our Saviour, and the Apostles, at the Paschal Supper.  
TO begin at the opinion that holdeth the necessity of Sitting: it may be presumed that our Saviour and the Apostles observed the same Gesture and position of the body, at the celebration of the Sacrament, that he used before at the Paschall Supper. 
Mat. 26. 20.  That Gesture is expressed by the Greek words, 
Mar. 14. 18  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Luk. 22. 14  which signify not our form 
joh. 13. 12.  of sitting, called in that tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but a certain kind of lying and stretching down of the body: for men of rank and quality in these days, sat not as we do at Tables: but lay at them on beds of repose, not appointed for sleeping, but for resting and easing of their bodies, while they were at meals: Whereupon they did not commonly lie down, before that they had washed their feet, if they were barefooted. Plautus in Persa, locus hic tuus est, hic accumbe, ferte aquam pedibus. This is thy place, come lie down here, bring water to his feet; and if they were shod, they did put off their shoes, and laid them by, One telling how he went to table, saith, Deposui solcas, I laid my shoes by. They lay on their left sides, with their breasts towards the table, having the rest of their body stretched down on their beds; as we read in the sixth of Amos: not even down, as when they went to sleep, but inclining to the backside of the beds, that they might make place one to another: For as we sit one by another, side to side; so they lay with their backs towards their neighbour's bellies, leaning their head and shoulders at their breasts. 
joh. 13. 23.  So john lay on our saviours bosom: when they drew up their legs a little, their feet did easily reach to the backside of the beds, whereat the servants stood, as is manifest by these Verses.  
Omnia cum retro pueris obsonia tradas,  
Cur non mensa tibi ponitur a pedibus.  
Seeing, saith the Poet, that thou givest all the dishes back over to the servants: why dost thou not rather set the table itself behind at thy feet, 
Luk. 7. 38.  where the servants stand? On such a bed, our Saviour lay in the house of Simon the Pharisee, when the sinful woman stood behind him, and washed his feet with her tears, and dried them with her hairs. 
joh. 12. 3.  And so did Mary Magdalen stand and anoint them: their Standing showeth, that his feet lay somewhat high above the ground, for the beds had a height proportional to the tables whereat they lay. Aeneas lay upon an high and stately one, Ind toro Pater Aeneas sic orsus ab alto, their standing behind, showeth that our saviours feet lay back towards the outside of the beds, where they stood. 
john 13. 4. & 12.  Hereby it seemeth most probable, that after the first Supper, or rather the first service of the Paschal Supper, our Saviour did rise alone, and went about the backside of the beds whereon the Apostles lay, and washed their feet, they lying still at table, as the women did his: for in john no mention is made, either of their rising, or lying down again; but of our saviours only. This was the Table-Gesture used by the jews, as is manifest by the sixth of Amos, verse 4, 5, 6. by these Histories of our Saviour, and by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Luke 9 14.  which signified to lie and lean down, either on a bed, or on the ground: for on the ground they lay, who had no standing table to eat at; as the multitudes whom our Saviour fed miraculously in the Desert. And these Oppressors, and Idolaters, whom Amos reproveth, Chap. 2. verse 8. in these words, They lie down upon clothes laid to pledge by every Altar, and drink the Wine of the condemned in the house of their God. After this manner the Christians are forbidden to lie down in Idoleio, in the Idol Chapel, and eat their sacrifices. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 8. 10. is to be interpret by Amos words. As to the table of Devils, mentioned in the tenth Chapter, it is not to be taken for a material one, standing in the Idols temple; but for the thing sacrificed to the Idol, which the Idolaters brought home to their own tables, and thereunto invited the Christians, who are forbidden wittingly to eat thereof, 1. Cor. 10. verse 21. 25, 26, 27, 28. This was the gesture used in those days at meat, whether it was received at table, or on the ground; not by the Romans only, but by many other Nations, who did imitate them, as Philo judaus thinketh in his book De vita contemplativa, which custom the jews seem to have had long before their conversing with the Romans, as it is clear by the prophesy of Amos. And learned men hold with great reason, that it is the most ancient of all Table-gestures: for before the use of material tables, men behoved to receive meat; and except the gesture used by us, there could be none more commodious than this gesture of lying and leaning. The Turks sitting on the ground with their legs plate, is not so commodious. The knowledge of these things are not unprofitable for understanding of the History where they occur; and are to be observed against those, who affirm that this Lying differeth only from our Sitting in this; that we sit with our bodies upright; they sat with some inclination, & leaning: For the contrary is manifest by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that signifieth Sitting, from the which cometh, 
Mat. 23. 6.  that signifieth the first place of Sitting in the Synagogues, 
Luke 9 14.  differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that signifieth the first and most honourable place of Lying at Banquets: For in the one they Sat, and in the other they Lay. So both the gestures were in use, but in different actions. Lying at Banquets, called in Latin accubitio and accubitus, because they Lay, and Leaned on their elbows, Sitting in judgement, in Counsel, and in many other actions. Finally, the feasters stretching down of themselves on the beds, Amos 6. Verse 4. The shoes putting off, the washing of the feet, that the bed should not be defiled, do evidently evince, that they sat not on Benches, and on Chairs as we do, with their feet at the ground. That our Saviour did use this gesture at the Paschall Supper, is manifest by Matthew, Mark, and Luke, who testify that he lay down thereto: and john, that he rose up from it, and having washed the Disciples feet, lay down again. And it may be presumed, that he retained the same gesture at this Sacrament: For the Apostles being eating, 
Mat. 26. 26  He took bread, and when he had given thanks, proceeded in the action. Now, in our times, to this gesture of Lying, Sitting hath succeeded: and therefore our Vulgar Translators of the Bible, for the capacity of the people, use the word of Sitting, which is our Table-gesture, for that which in the Original is Lying, and was the Table-gesture used of old.  
This gesture of Sitting, I will not deny to have been lawfully used in our Church heretofore, at the receiving of the Sacrament; but that it should be only used as necessary, the best, the most decent, and that it may not be changed, I hope, no reason, antiquity, nor Scripture shall enforce.   

SECT. 2. The Reasons are set down against the necessary use of Sitting at the Sacrament.  

ARGUM. 1. It is not certain, that our Saviour did Sat▪ or lie.  
ALthough it may be presumed, as hath been said, that our Saviour and his Apostles observed the same gesture, at the celebration of this Sacrament of his body, that he had used before at the Paschall Supper: yet it is not certain, when he took the Bread, and gave thanks, and blessed the Cup, that he did not alter and interchange the Table-gesture, with some religious gesture of praying. For Athenaus recordeth in his fourth Book, that the citizens of Nancratis, when they did meet at their Banquets, after that they had laid themselves down on the beds at Table, had a custom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rise again on their Knees, while their Priest rehearsed the prayers used in their Nation. This declareth, that although they had been Lying at Table before, yet when they blessed and gave thanks for their meat, they used to rise up again on their Knees. If this religious and reverend gesture was used by them at Prayer, is it not much more probable, when our Saviour blessed and gave thanks, that he and the Apostles did rise again, either on their feet, or their Knees? which was their constant gesture when they prayed, whom we do also imitate when we begin this Sacrament, with blessing and thanksgiving, humbling ourselves upon our Knees. If this our Saviour and the Apostles did, what warrant have we that they lay down again, and did not stand still on their feet, or sit on their Knees, according to the gesture used by them at praying, until the whole action of the Sacrament was perfected? Thus what our saviours gesture was at the celebration of the Sacrament, is uncertain. But certain it is, that upon an uncertain example, no necessary Religious imitation, and observation can be founded. Moreover it is will-worship, 
Col. 2. 18.  to hold and urge any point, for such as in the service of God must of necessity be either eschewed, or observed for some divine respect; not because we clearly see in the Word of God with the eyes of Faith that it is such: but because, according to the mind of the flesh, that is, our natural reason and affection, we conceit it and will have it to be such. Seeing therefore it is not certain by the Scripture, that our Saviour did sit or lie, when he did institute this Sacrament, the gesture of Sitting should not be esteemed and urged, as necessary to be used thereat.   

ARG. 2 Proving that the Gesture used by Christ and the Apostles, was occasional, and therefore not necessary.  
THe time which was the night season; 
Mat. 26. 20  the place which was a private Inn; 
Luk. 22. 11.  the order, 
Luk. 22. 20.  after Supper; the element, 
Mar. 14. 12  unleavened bread: these are not thought necessary, albeit they were used by our Saviour in the Sacrament, because they were occasioned by the Paschall Supper: and it is as manifest, that if our Saviour and his Apostles sat thereat, they used that gesture by the same occasion; for it was chosen for the Supper preceding, and was continued only at the Sacrament. For, as for the Apostles, that they did not of purpose sit down to receive the Sacrament, is evident, seeing they did never so much as think thereon before it was instituted; therefore in respect of them, the Sitting at the Sacrament was occasional, and accidental. As for our Saviour, albeit it be certain, that he intended the institution of the Sacrament; yet that he lay or sat down thereto with the Apostles, to recommend to them and their successors the gesture of Sitting, to be used as necessary for ever in the celebration of the Sacrament, hath no probability: for if that had been his purpose, he had declared it to them, either by word, or a manifest example. Of it by word he hath made no mention: and his Sitting in that action, cannot be esteemed exemplar: for a common gesture continued in two actions, without intermission, as that action of Sitting was, which did begin at the Paschal Supper, and was retained only in the Sacrament, cannot be taken for exemplar in this Sacrament, as haply it might, if Christ had sitten down to it severally, and by itself; but seeing that our Saviour, in the Sacrament succeeding, did only retain the Gesture used before at the Supper preceding, it is manifest that the gesture of Sitting was not intended, and specially chosen for the Sacrament, to be exemplar, more than the rest of the common circumstances of time, place, unleavened bread, which belong to the Paschall Supper, and were retained in the Sacrament; but was only Accidental and Occasional, as these.  

Another Reason to prove that it was Occasional.  
And it is yet more evident, that if Christ sat at Table when he did institute this Sacrament, that his Sitting was occasioned by the Paschall Supper; if the last act and conclusion of the Paschall Supper was changed by our Saviour into the symbolical part of this Sacrament, as some learned Divines hold. For it is recorded, that the jews had a custom, after the Paschall Lamb was eaten, to wash the Feasters feet, as Christ did the Apostles feet, joh. 13. 5. Then after, for the second service, to present a Salad of wild Lettuce, and sugared with a certain sauce (wherein it is thought our Saviour did dip the sop which he gave to judas) than the Master of the Family did take a whole cake, 
joh. 13. 27.  or loaf of unleavened bread, which he divided in two equal parts, pronouncing this blessing on the one part: Benedictus es, Domine Deus noster, Rex seculi, qui sanctificasti nos mandatis tuis, & praceptum dedisti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joseph. Scalliger. De emendatione temporum: Blessed art thou, O Lord our God, King of the world, who hast sanctified us with commandments, and hast given a command, touching the eating of the unleavened bread. The other part of that cake he kept under the cloth of the Table, till the end of the Feast, which then he brought forth, and did break it in so many parts as there were Feasters at the Table; Frustum erat magnitudine Olivae, quod s●gellatim & ordine omnibus porrigebatur: Every piece was the quantity of an Olive, which was delivered orderly to every one, with these words: This is the bread of affliction, which our Fathers did eat in the Land of Egypt. Then he took the cup, and having said this blessing, Blessed be thou, O Lord, who hast created the fruit of the Vine, did first drink himself, and then gave to him that sat next: and so it past from hand to hand, till all had drunken. This is recorded to have been the last act and conclusion of the Paschall Supper, differing nothing from the external elemental part of the Sacrament, saving it may be that our Saviour hath used an evangelical Thanksgiving, in stead of the Legal used by the jews, and interchanged the words (This is the bread of affliction) with the Sacramental words (This is my Body, this is my Blood;) and finished the action with this perpetual statute (Do this in remembrance of me.) If this conclusion, and last act of the Paschall Supper, be changed by our Saviour into the symbolike part of this Sacrament; then is there no question, but if he used the gesture of Sitting at the Sacrament, it was occasioned by the Paschall Supper, the last act and conclusion thereof being transformed and changed into this Sacrament.  
Touching this, read Beza his great Notes of the last Edition, upon the 26. of Math, and the 22. of Luke.    

ARG. 3.  
Howsoever it be, it is certain that if this Gesture was used by our Saviour, it was occasioned by the Paschall Supper, or that which went before, whereat they were eating; and therefore if the time, the place, the order and quality of the Bread be not necessary, because they were occasional, far less shall this Gesture be thought necessary for the Reasons following. It is to be found 
a Act. 20. 7.  in Scripture, and 
b Tert. de Coro. Milit.  Antiquity, that at such time, videlicet, in the night season; in such a place, in private houses; and after the same order, that is, after supper, or after meat, the Sacrament hath been taken, but that it was received Sitting at any time after the first Institution, either by the Apostles, or any in the primitive, or succeeding Churches, shall not expressly be found, nor by reason demonstrated. Thus than I reason: If practice and custom, for the time, the place, and the order, joined with the example of the first institution, doth not import necessity for observing of these; far less can a bare example of Sitting, used in the first institution, by occasion of the Supper that went before, without any practice following thereon, make the example of Sitting to be observed as necessary and best.   

ARG. 4.  
Moreover, if the example of our Saviour and his Apostles must be of necessity observed in their gesture, why should it not be also in their external preparation and habit? for as they did sit at Table when they received the Sacrament, so they did sit and receive it with bare and clean washed feet. A Ceremony as significant as that of Sitting: for the washing of their feet did signify the purity and holiness wherewith our Saviour did sanctify his Disciples, as is manifest by these words: He that is washed, hath no need but to wash his feet only, for he is clean every whit. So their clean washed feet was a sign of that holiness wherewith every one of us should present ourselves to this Table; as also of humility and charity, whereof Christ did give them example in washing their feet; two other necessary parts of the wedding garment wherein we should come to the Supper. But if this external habit and preparation, wherewith Christ and his Apostles did celebrate the Sacrament, signifying the Wedding Garment, be neither thought necessary nor expedient; by what reason should the gesture of Sitting, the signification and use whereof in this action, is nowhere expressed in the Scripture, be not only esteemed expedient, but also necessary?   

ARG. 5.  
further, if the example of our saviours Gesture at Table should be observed necessarily as best, and should be the parterne whereunto we should conform our gesture, then doubtless it should be observed throughout all the action, and in every part thereof, wherein our Saviour did use it. And if ye hold that he did not alter his gesture, but lay still, as well at the Thanksgiving and Blessing, as at the giving and receiving, which ye must do, except ye grant, according to the truth, that it is uncertain what gesture he did use: Why do we use then three sorts of gestures in that Action? For when we take and give the bread to the people, we stand; when we bless it, we Kneel, and command the people to Kneel; and finally, when the Sacrament is a receiving, we will have the people to Sat down again. So for one simple gesture used by our Saviour, we practise three, variant and different one from another. If it be answered, that the Thanksgiving wherewith the action beginneth, is no part of the Action, than it will follow, that one essential part of the action, at least, an integrant part is omitted by us, which our Saviour did practise: for the words of the Institution which we repeat at the celebration of the Sacrament, are not Narrativa tantùm, but Verba directiva; not narrative only, but directive words, which we must follow and practice according to the precept, Do this in remembrance of me: And therefore as we say, Christ took the bread, so we take the bread; and as we say he broke it, so we break it; and as he commanded the Disciples, so we, in his name, command the people to take it, and eat it, which they must also do; and as he said, so we in his Name say, This is my Body, this is my Blood. If all be directive, and are performed by us according to the direction, then certainly we must also give thanks; as our Saviour gave thanks; although we have no particular form of thanksgiving set down, yet keeping the grounds of the general rules, the Lords Prayer, a thanksgiving should be conceived agreeable to action. It is thought that the ancient Church, and the Apostles did only use the Lords Prayer, and there is none like it, nor more convenient▪ if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we interpret Daily bread, do signify the supersubstantial bread, as it is taken by many of the Fathers.   

ARG. 6.  
Here by the way I would ask, with your favour; If the example of Christ should be precisely followed, why do we vary, not only in our gestures thus, from Standing to Kneeling, and from Kneeling to Sitting? But why do we that are Pastors, all of us, or the greatest part, receive the Sacrament ourselves Standing, and not Sitting, and yet will have the people, when they receive, astricted to the gesture of Sitting, as most necessary and best, which we observe not ourselves?   

ARG. 7.  
SO likewise I demand; If we should precisely observe the example of Christ; Why do we not once give thanks when we take the Bread, as Christ did? And again, 
M●t. 26. 27.  bless or give thanks when we take the Cup, as he did, and as it appeareth the Apostles did? For Paul calleth it, The Cup of Blessing, 
1. Cor. 10. 16.  which we bless. To propound the example of Christ to be precisely followed in Sitting, and not to follow it in such an express point: next, not to follow his Table-gesture in all the parts of the action, but in such as we like only: and finally, not to follow it ourselves in that point of Sitting, but to urge the people with that imitation, might seem rather to proceed from contention, then from a simple religious opinion. But the truth is, if we had received from the Reformers of our Church, and had been taught from our youth up, to present ourselves to the Table, with bare clean washed feet; to have blessed the Bread and the Cup at divers times, and not at once; to have either Stood, or Satin, or Kneeled, during all the time of the action: we would, without question, stand out as zealously for every one of these, as we now do for Sitting. Adeo in teneris assuescere multum est: such force hath education and custom. Hence all our weakness and tenderness of conscience proceedeth: so difficile a thing is it to quit the opinions, wherein we have been fostered from our Childhood; for they cleave and stick to us, as if they had been bred and borne with us. It is an old saying, Consuetudo est altera natura, Custom is another nature: And it is a true saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is nothing more difficile, then to teach a man to think, or do otherwise then he was first taught.   

ARG. 8.  
FInally, that this gesture cannot be necessary, is manifest by this Reason: There is no necessary Ceremony, that either belongeth to the essence or perfection of this Sacrament, but is set down in the doctrine of the institution thereof, either by Paul, or the Evangelists. The form set down by Paul to the Corinthians, who professeth that he delivered to them, that which he had received of the Lord; and in another place affirmeth, that fidelity is the chief virtue required in the dispensers of the Gospel, and that his conscience did not accuse him that he had failed in that point: The form (I say) set down by him, containeth nothing concerning Table-gesture. In Matthew, Mark, and Luke, if we would know certainly what things do necessarily belong to the Sacrament, than we must mark precisely where the doctrine of the Sacrament beginneth, and where it endeth. It is sure, that it beginneth not at these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they being eating; not before, except we hold the order observed by Christ to be necessary, videlicet, to be eating another supper before; but must begin at these words, jesus took Bread, and end with this commandment, Do this in remembrance of me. Between these two points the whole doctrine is set down, and containeth no more, than Paul professed to have delivered to the Corinthians. And so there is neither in the doctrine of Paul, nor in the doctrine of the Evangelists, so much as mention made of Lying, Sitting, Standing, or Kneeling; whereby it is evident, that none of these gestures and positions of body, are recommended as necessary. But that this Ceremony is left to be determined by the Church, as the Time, the Place, and the Order, are according to the rule of Charity and Decency.   

THE EPILOGUE.  
THen to conclude this point, we see the gesture used by our Saviour to be uncertain, and that therefore no necessary imitation can be founded thereon. Moreover, that it cannot be more necessary (although it were certain) then the rest of the circumstances of Time, Place, and Order.  
First, because it was occasioned, as these, by the Paschall Supper.  
Secondly, because it hath the naked example of Sitting, or rather of lying, without any practice following thereon, which the rest of the circumstances have, and notwithstanding are not thought to be necessary.  
Thirdly, because the example of the Apostles can no more enforce a necessity for the gesture of Sitting, then for the external habit and preparation wherewith they received the Sacrament, videlicet, of bare and clean washed feet, which is a more significant Ceremony, and hath better warrant in Scripture then Sitting.  
Fourthly, because Christ's example can import no greater necessity for the use of Sitting, in one part of the action than another; and our practice proves, that we think it not necessary to be observed in all the parts: for in one we Stand, in one we Kneel, and in one we command the people to Sit.  
Fifthly, because it is no more necessary to be observed by the people, then by the Pastor: And our practice showeth that we think it not needful to be used by the Pastor, who most commonly receiveth Standing.  
Sixthly, if we esteem not all to be necessary, which our Saviour is mentioned expressly to have done, as to give thanks, and to bless twice, first, the Bread, and then the Cup; much less should we think Sitting to be necessary, whereof nothing is mentioned in the Institution: and therefore cannot be necessary at all, seeing all things necessarily belonging to the Sacrament, are so fully contained in the doctrine of the Institution, set down by Paul, and the Evangelists, that it were great temerity to affirm any thing to be lacking.     

CHAP. II. That to Kneel at the Lords Table, agreeth with Decency.  

SECT. I. How the Table of the Lord is taken in Scripture.  
THus far hath been reasoned against the opinion of those who hold Sitting to be a necessary Ceremony. Now let us come to their opinion, who esteem it more proper for the Sacrament, then Kneeling, because it is an usual Table-gesture; and because Kneeling being abused to Idolatry in this Sacrament, aught in their judgement utterly to be abolished in that action. Then to begin at the first, and try what gesture is most proper for the Sacrament: Doubtless, if neither Lying, nor Sitting, nor Standing, nor Kneeling be necessary, but all be indifferent, that gesture is most proper, which is most agreeable unto the rule whereby things indifferent should be determined: that is, the rule of Piety, Charity, and Decency. And to enter this trial with Decency: To sit at a common Table, being in our times most usual, must also be most decent for a common Table; but that it is a gesture most decent to be used at the Lords Table, cannot be well affirmed, except we first consider what the Lords Table is; whether it be the same, or like, or different from a common Table. For understanding this point the better, we would try, how the Lords Table is taken in Scripture, whether for the material, whereon the elements are set and consecrate, and where-at, and wherefrom they are distributed and given. For if thereby the material be only and chiefly understood, it may seem that there is little or no difference betwixt it and a common Table, and that the Gestures and Manners that are proper for the one, may well agree and be used at the other. In the 10. chap. and 1. Epist. of the Corinth's. vers. 21. mention is made of the Lords Table, in these words, Ye cannot drink the cup of the Lord, and of devils: ye cannot be partakers of the Table of the Lord, and of the table of devils. As the Table of the Lord is taken in this place, so shall we find it used, I hope, in all other parts of Scripture. But here neither by the Cup can be properly meant, the material Cup, nor by the Table, the material Table, because it is certain, that he who is partaker of the table and cup of devils, may be partaker both of the material Cup of the Sacrament, and sit at the material Table, whereat it is given: Yea, moreover may drink the Sacrament of the blood of Christ, out of the one, and eat the Sacrament of his Body at the other; and yet the Apostle affirmeth, that they cannot be partakers of the Lords Table: whereby it is evident, that by the Table of the Lord another thing must be meant, then either the material Table, or the symbolical external part of the Sacrament only. What is that? The Body and Blood of the Lord, the Bread that came down from heaven to give life to the world, which by a certain colour of speech is called a Table. So that speech set down by Moses, in the II. chapter of Numbers, and the fourth verse, Who shall give us flesh to eat? is thus expressed in the 78. Psalm. Can God prepare a Table in the Wilderness? Which words are presently interpreted, ver. 20. Can he give bread, and provide flesh for his people? 
Luk. 22. 30  When our Saviour promised to his Disciples that in his Kingdom they should eat and drink at his Table; neither did he mean by his Table any material Table, or any natural Food, but that blessed, eternal, glorious life, communicated with him by the Father, which he would communicate with them in his Kingdom: according to that which he saith in john, chap. 6. vers. 57 As the living Father hath sent me, and I live by the Father, so he that eateth me, shall live by me. Then to be short, the Lords Table, whereof we are partakers here, and that whereof we shall be partakers in heaven, at the great Supper of the Lamb, is the Lord jesus himself, his Body, his Blood, his Righteousness, his Life, and the satiety of pleasures and joys that are in him for evermore.  
This then being the Table of the Lord mentioned in the Scriptures, whereof we come to be partakers at the Sacrament, let us see what manners and gestures are most decent to be used thereat.   

SECT. 2. That Kneeling is Decent.  
AS it is true, that no place is more proper for a common supper, than a fair Chamber or a Hall, in a private house or Inn, and no time fitter than the night season, or at even; so there is no gesture more decent with us then sitting at Table. But if the daylight, and the Lords Day, a sacred place, such as a Temple, and a reverend order, such as to receive before other meat, be more decent for the Sacrament, because it is not a common supper, but the Lords Supper: So a religious Gesture, such as Kneeling, should seem more decent, than a common Gesture, such as Sitting, because this is not a common Table, but the Table of the Lord.   

SECT. 3. An Objection taken from the common Table-gesture, answered.  
IT may be replied, that seeing there is a material Table whereon very bread, and very wine are set, and seeing we eat that bread, and drink that wine externally, as we do other bread and other wine, why should we not use that same external Gesture that we use at other common-Tables, as most decent for the outward action? I answer, first, there is a great difference betwixt eating and drinking, and the Gesture and Sitting of body, that men use when they eat and drink: Eating and drinking are natural actions, in stead whereof, no other action can be used in receiving meat and drink, but the gesture is Moral, and voluntary, and changeable, according to the custom of Times, Places, and Persons, and the nature of the action, wherein it is used: and therefore although we eat and drink externally at this Table, as we do at other tables, because we can eat and drink no other way, it will not follow that we should use no other gesture, then that which we use at other tables, if the nature and quality of this Table require another Gesture then that which is common, seeing the Gesture is voluntary, and may, and should be altered, as the nature of the action requireth. Next, I answer, that although the Bread and Wine be materially the same with common bread and wine, yet after the Consecration they are no more formally the same; that is, they are to be esteemed no more for common food, but for the mystical symbols of the Body and Blood of the Lord. And as for the Table, in matter and form is like other tables, but in use differeth, as far as a spiritual Table from a carnal, a celestial from a terrestrial: And who knoweth not, that our manners and gestures must be composed, neither according to the matter, nor form of the Table, but according to the use wherefore it is appointed? For what is the cause when men come to the table of Exchange, for to receive money, that they use other form and gesture then at a table appointed for meat? Is it because they differ in matter and shape? No verily, but because the use is different: Therefore at these we use such gestures, and motions, as is meet for receiving of money; at this, such as are most commodious for easing of our bodies, and receiving of meat: Even so, our gesture at this sacred Table, whereon our spiritual food is set and presented, is not to be proportioned to the matter and form of the Table, which is common; but to the use wherefore it is appointed: that is, to the giving and receiving of the sacred Mysteries, and the communion of the Body and Blood of the Lord jesus, which thereby are offered and delivered to all worthy receivers. To this divine and holy use, as all our manners, behaviour, and carriage should be framed, so should the Gesture and position of our bodies be; Otherwise if any man think that we should use the same gesture & manners at this Table, that are decent to be used at other Tables: What is the cause that at this Table we use no speech nor conference one with another, but in silence meditate with ourselves? Why sport we not, nor are merry, but carry a modest and grave countenance? Why are our heads bare, and not covered? What is the cause that we touch nothing presented on this Table, before that it be offered unto us? Take nothing before we be commanded? Neither eat nor drink before we be instructed what to eat and drink, and for what end? Why are all our manners, rites, and gestures usual at other Tables, so changed at this? Why is this silence, this gravity, this meditation, the reverence of the barehead, this abstinence from touching, from taking, from eating, from drinking, before the offer, the command & word of instruction? Why? Because the use of this Table being merely Religious, Spiritual and Divine, is so far different from the use of other Tables: For here, besides the material Table that the eye of the body sees, there is another spiritual Table that should be objected to the mind, and beside the external elements and other celestial and eternal food, which thy heart should perceive. These are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the symbolical vestures wherein Christ is wrapped up; but that is Christ himself, his Body and his Blood; therefore is it that we fear, or should fear, to touch the sacred things, before our hand and our mouths be sanctified by that divine Precept, Take, eat, and drink ye all hereof, and to receive, before our minds and hearts be prepared and sanctified with knowledge and faith, by the Sacramental word, This is my Body that is broken for you, This cup is the new Testament in my Blood, etc. Do this in remembrance of me: By the which word the vail is removed, the Mystery is opened up, the garments and symbolical vestures are taken away, Christ is made naked, and is exposed as really to the eye of our mind, and to faith, the hand of our heart, as the sacred symbols are to our external senses. The respect therefore that is due to him who is the spiritual Table, and the bread of Life, whom the hid man of the heart sees and perceives there really present, makes all our devotion and religious reverence; for this respect a choice is made, not of a common, but of a sacred time & place for this action; for this respect we come fasting, preferring our spiritual food to our natural: for this respect all our manner and carriage is holy and reverend. What then? Shall we esteem Sitting a common Table-gesture, and therefore disconforme to all the rest of our carriage, that is sacred, more decent for this heavenly Table, then Kneeling, a Religious gesture, and therefore most conform both to the nature of the Table, and to all the rest of our Religious manner and behaviour, that we use thereat?   

SECT. 4. An Objection taken from Custom answered.  
THIS (I hope) shall satisfy a modest spirit, that searches for verity, and strives not for the victory: But if any list to be contentious, and plead from Custom, that Kneeling cannot be decent, because custom maketh Decency, and it is not the Custom to Kneel at a Table; I grant it is not the custom at a common-Table, because it is not commodious; for commodity maketh Custom, and Custom maketh Decency in things of this kind. It is not commodious, for it were wearisome and painful, to kneel so long time as an ordinary supper will last, whereunto men come to refresh their bodies, both with ease and meat: But the time being short that is spent at the Sacrament, and seeing men come thereto, not to ease and feed their bodies, but to worship God, and to work their own salvation, certainly, to Kneel for such a space cannot be painful nor wearisome to those who are holy in Spirit, and whole in body (sickness and infirmity makes exception) and therefore although Kneeling is not, nor hath not been in custom at common Tables, because it is incommodious and wearisome: yet it hath been in use at the Lords Table, far longer than Sitting, and is more universally received in the reformed Churches: For we must grant, that before Sitting, Kneeling hath been used in the Christian Church, near four hundred years at least, 
Better not to determine the s●t time, for 〈…〉  and therefore it may be maintained with very good reason: Certainly it may be presumed, that it hath been in practice in all ages above, ever until ye be able to design some time when another gesture hath been in use. The induction of four hundred years must either put you to an instance or silence.   

SECT. 5. An Answer to the instance of Honorius.  
AND here let me tell you, that the instance of Honorius will not serve: 
Decretal. Gregor. li. 3.  for Honorius did only ordain, after the consecration, 
Tit. 41.  at the elevation of the Host (so they call the Sacramental Bread) that the people should reverently bow themselves, that is Kneel, as is manifest by the constant practice whereby obedience hath been given to this Canon. This belongeth not to gesture used at the receiving: for in every Mass at the elevation the people kneeled and adored; and this was done before that either the Priest himself, or they, received; yea, when after the people did not receive at all, but the Priest himself alone, which was most frequent in these last times, wherein the people received but once in the year. But at what time, and by whose authority Kneeling began to be used of the people, at the receiving of the Sacrament, I hope shall not be certainly designed. For by the contrary, Honorius Canon seemeth to import, that before his time, the people used to Kneel, when they received; because it ordaineth that they should only Kneel at the elevation, and not at the receiving, which doubtless, it would, if it had not been in custom before; for it is not probable, but at the receiving they should have been ordained to have given the same reverence that they were appointed to give at the elevation, had it not been already in practice, & therefore needles to be enjoined   

SECT. 6. An answer to the instance brought from the Custom of the Primitive Church.  
ANother instance is brought from the custom of the Primitive Church. It was the custom of the Primitive Church, not to Kneel on the Lord's day, nor from Pasche till Whitsunday, at any time in their Prayer; 
Canon 20  & by a Canon of the Council of Nice, this custom was allowed, and commended to all Churches. Therefore upon the Lord's day, and during the whole time, from Pasche till Whitsunday, it is very likely that they received the Sacrament Standing: and the words of Dionysius Alexandrinus making mention of one who received the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Euseb. Eccl. li. 7. cap. 9  standing at the Table, confirmeth this strongly. This instance I admit for the Lords day; and for these, wherein the Primitive Church did not Kneel: for other times and days, it maketh no probation; seeing on other days, and at other times, they might and did pray Kneeling. Now although this instance may seem to make somewhat against Kneeling at the first view; yet being better considered, it favoureth the cause, that we defend very much: For first, if the Primitive Church did stand sometimes at the Table, and received: certain it is, that they did not esteem Sitting to be a necessary gesture. Next, that they did not think, that at this Table we should carry ourselves as equal to Christ, and plead for the Liberties and Privileges of a Table: for in those days we read of none that stood at Table, in time of Supper, but such as served. Therefore it was ordained as a punishment of ignominy to be inflicted on Soldiers: Vt cibum potumque caperent in coena stantes, 
Lips. de Mil. Rom. lib. 5.  that is, that they should sup standing on their feet. Thirdly, here I mark, that the Primitive Church did use the same gesture in receiving the Sacrament, that they used in praying; so that if we would advise with them, what gesture they would esteem most decent for our times, they should answer, That which we are most accustomed to use at public prayer. The custom then of Standing on the Lord's day, and from Pasche till Whitsunday, being now evanished and worn out many hundredth years since, and in stead thereof, Kneeling received; Kneeling now is the most decent gesture that can be used at the Sacrament: For if you reason well from our saviours Lying (had it been a necessary ceremony) to prove Sitting that hath succeeded: Then this Argument must be strong from Standing at Prayer and the Sacrament, to prove that now Kneeling should be used, which hath succeeded Standing, and is now most frequently used in the time of public prayer.  

EPILOGUS.  
THen to conclude this point; If either we shall thoroughly consider, what gesture is most agreeable to so sacred an action; or what gesture thereat may be most evidently proved to have had longest custom in the Church; or what gesture is yet most universally received in the reformed Churches; And finally, how the Primitive Church did use the same gesture at this Sacrament that they used at public Prayer; I hope no gesture shall be found more decent to be used at the Lords Table, than the Religious gesture of Kneeling: And thus much for Decency.     

CHAP. III. That it agreeth with Piety, to Kneel at the Sacrament.  

SECT. 1. That Piety requireth a most Religious Gesture.  
I Come next to Piety. In respect of Piety, there be none of us, that do not plead for Kneeling in deed, when we teach our people at the Sacrament not to settle their thoughts and minds upon the external things; but to lift up their hearts from earth to heaven: from the Pastor who gives the external element, to God the Father that giveth his Son, and to God the Son, who giveth himself: from the Symbols; the Bread and the Cup; to the Bread that came down from Heaven; to the flesh and the blood of Christ: and therefore exhorteth them, that as their hand is ready; so their hearts may be prepared, and their minds, to receive the Lord jesus Christ himself, with faith and thankfulness, and that they come with a Religious resolution in this action, and by this action, to celebrate the remembrance of his death, till his coming again. All these considerations, and divine Meditations, whereunto we stir up our people; (First, of the order and form of giving: Secondly, of the gift: Thirdly, of the manner how we receive: Fourthly, of the nature and chief ends of this Sacrament) do all most evidently prove & evince, that Piety craveth of us a most Religious gesture to be used in this action.   

SECT. 2. The consideration of the giver: and the manner of the Donation.  
LEt us take a view of every one of them severally. The giver, from whose hand we should receive the bread of Life, is not a servant, such as covereth our tables, brings our dishes, serves and fills our cups, to whom we owe no reverence. He that here presenteth and propineth us with these inestimable benefits, is the King of Kings, and the Lord of Lords, God in the person of the Son, unto whom when we present our gifts. If we should Kneel, as we are taught by the Holy Ghost, in Micha, chap. 6. verse 6. in these words, Wherewith shall I come before the Lord, and bow myself before the most high God? Shall I come before him with burnt offerings? with Calves of a year old: How much more should we come and bow ourselves before him, when we are to receive at his hand the greatest benefit in heaven and earth, The body and the blood of his only begotten Son, the character of his Person: the brightness of his glory; the treasure of his grace; another himself? And unto this shall we find ourselves much more bound, when we have considered after what manner this gift is given, Every good gift cometh from him that is the Father of lights: and so should we acknowledge it to be; but God gives not every gift with a solemn external testification of his Donation, made as it were with his own hand, not in general, but in particular to every one that receiveth, as he doth in this Sacrament. Other benefits he bestoweth by ordinary means of his creatures, and by a secret providence in such sort, that the action of Donation is not perceived, at the instant of giving and receiving, but is after known by fruition of the benefit. And therefore, then is to be acknowledged, when it is seen and felt with Thanksgiving, either privately, or publicly, as the quality of the benefit requireth. So the Leper, 
Luk. 17. 16.  when he did find and feel that he was cured of his Leprosy, returned and gave thanks: the operation and working of the cure, he could not perceive, till it was perfected. It is one thing to receive a benefit sent to us by a Prince, either by the hand of his servant, our equal, or it may be by the hand of our own servant or inferior; and to receive it from his own hand delivering it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in state, and pomp openly in presence of his people. As this delivering and receiving is not to be compared with that; no more is the gesture and reverence, whereby it should be expressed: a word there, may suffice to declare our thankfulness; but here, a word, a bare head, a beck, are all scarce sufficient, when we receive the benefit of peace and prosperity, by the King's good government. If in our hearts we acknowledge that benefit, and therefore in our prayers commend him to God, and be ready to obey him, our thankfulness is sufficiently expressed. So when God by his secret providence blesseth us; or by any of his creatures; either our Superiors, equals, or inferiors, doth us good; If in our Chamber secretly, or in the Temple openly, after the receiving, we declare ourselves thankful; it is enough. But when in the Sacrament God openly before his people professeth, that he is a giving and delivering to us the greatest benefit that can be given: certainly not only should there be before and after the gifts received, thanks given, but in the very act of giving and receiving, such reverence used, as may sufficiently declare and testify how highly we esteem of the greatness and goodness of the Giver; and how unworthy we think ourselves to be of his inestimable beneficence, what gesture is meetest to be used, according to Piety in such a case; whether Sitting, or Kneeling, let them judge that have understanding.   

SECT. 3. A consideration of the gift.  
SEcondly, if we consider the gift, it is not a bread that perisheth, which is less worth than the life, as our Saviour saith, but is the Bread of God that came down from heaven, to give life to the world, a food more precious than all creatures; and therefore such a food as we are commanded in the very Sacrament to discern from common natural food, and to eat that Bread, and drink the Cup of the Lord worthily, except we would prove guilty of indignity done to the Body and Blood of the Lord jesus: In the which warning, as faith, and a religious disposition is required in the heart, so an external reverence answerable thereto should be in the external action; for this the very word importeth: Therefore he that eateth this Bread, 
1. Cor. 11. 27, 29.  and drinketh the Cup of the Lord unworthily, shall be guilty of the Body and Blood of the Lord: And after, He that eateth and drinketh unworthily, eateth and drinketh judgement to himself, because he hath not discerned the Lords Body. This eating and drinking here, must be the external receiving of the Sacrament; for the spiritual and inward eating and drinking admitteth no unworthiness; but is performed with such discretion, as gives to Christ the reverence that is due to him, both in outward action, and inward affection: But the external action of eating and drinking may be unworthily performed, if either it be done in hypocrisy or profanely. I call that to eat and drink in hypocrisy, when an hypocrite giveth all due and external reverence to the Sacrament, but in the mean time, hath neither faith, nor the true and right estimation that he should have of the spiritual benefit. To eat profanely, is both to eat without the outward and inward reverence, that is due to the Body and Blood of our Saviour; for no man wants the outward reverence, but he that hath not the inward. They who think that the unworthiness only consisteth in the want of faith and inward reverence, must think hypocrites only to eat unworthily; yet it is certain in this place, 
1. Cor. 11. 21.  that the Apostle findeth no fault with the hypocrisy or superstition of the Corinthians, but with their profaneness; for coming drunken, for eschewing the poor, and despising the Church: so this unworthiness was as well in their outward behaviour, as in their inward disposition: And so consequently the Apostle would have us to discern the Lords Body, not by our inward estimation only, but by our outward carriage and gesture, that it may be seen of all, that in the Sacrament we do chiefly consider and respect, not the outward and symbolical elements, but the thing signified, the Body and Blood of Christ, and that according thereto we compose and frame ourselves and our manners; which if we do, this question is at a point: For what gesture, I pray you, can make a more evident difference betwixt Christ's Body, the Bread of Life, and other common Bread, by giving thereto such reverence as best beseemeth the dignity and worthiness thereof, than the humble and religious gesture of Kneeling.   

SECT. 4. The manner of receiving.  
THirdly, to come to the spiritual receiving, which we know consisteth in faith: 
joh. 6. 35.  He that cometh to me, shall never hunger, and he that believeth in me, shall never thirst. And in the same Chapter after, He that believes in me, hath life eternal, and I shall raise him up at the last day. And Augustine saith, Wherefore preparest thou thy teeth and thy belly? Believe, and thou hast eaten. This faith is accompanied with two inseparable companions in this action, Prayer and Thanksgiving: for first, no man commeth-worthily to this Table, but he that cometh with a hunger and thirst after righteousness and life in Christ, whom he cometh to receive: for unto such only as are thus disposed, the invitation and promise is made; Esay 55. Ho, every one that thirsteth, come ye to the waters. Math. 5. Blessed are they that hunger and thirst after righteousness, for they shall be filled. Luk. 1. 53. He hath filled the hungry with good things, and the rich he hath sent away empty. Psal. 22. 26. The poor shall eat and be satisfied. And in the exhortation used by the Minister before the Sacrament, these words we have in our book: The end of our coming hither is not, to make protestation that we are upright and just in our lives, but chose we come to seek our life and perfection in jesus Christ, etc. With this hunger and thirst, and with this spiritual appetite, we should come eat and drink: And what is this, but the fervent prayer that the heart is offering to God, while the hand is receiving, and the mouth is eating? For the substance of prayer consisteth, not in the voices of the mouth, but in the wishes of the heart to God, whereof the voices are but significant signs. With prayer than we come and receive, and our receiving is in faith, the mother of humility, which in herself acknowledgeth nothing but misery, and therefore renouncing herself, fleeth to the storehouse and fountain of mercy, that is in Christ jesus, there eateth and drinketh, feedeth and resteth upon the merit of his death, and the eternal Testament confirmed thereby; the sense whereof is more pleasant and sweet to the taste of the soul, than the honey, & the hony-comb is to the taste of the mouth. For was there ever any thing more pleasant, than the meditation of the death of Christ to the penitent soul, which being wearied before under the burden of sin, and bruised under the weight of the wrath of God, well knoweth and is persuaded, that Christ hath borne our griefs and carried our sorrows; That he was wounded for our transgressions, 
Esay 53. 4.  that he was bruised for our iniquities, that the chastisement of our peace was upon him, that with his stripes we were healed. Thus by the meditation of faith, we eat, we drink, and feed on Christ with pleasure, and joy that cannot be expressed. And is it possible that this joy, pleasure and delectation, that we have in tasting the sweetness and goodness that is in him, can possess the soul without thankfulness; that is, without such estimation of him, and such affection towards him, as presently resolveth in most earnest wishes and desires, that all the world might join with us in setting forth his praises? Now what are these wishes and desires, issuing from the ardent affection of love, kindled by a lively and feeling faith, but a true inward rendering of thanks? Nam gratiam qui habet, refert; for he that hath a thankful heart, after this sort, gives thanks to God indeed. So Christ is spiritually received, first, when with our eyes and ears we devout him, as 
a Tert. de resurrectione carnis.  Tertullian saith; that is, when by these things that we see and hear in the Sacrament, we call to remembrance the breaking of his Body, and shedding of his Blood. Secondly, 
b Christus Devorandus auditu.  when with a spiritual hunger and thirst after the righteousness that we know to bein him, we 
c Ruminandus intellectu.  ruminate, we chew and eat not with the mouth and the teeth, but with the mind, and the serious thoughts of a celestial meditation, his death and Passion, until we have sucked and drawn out of it by divine contemplation the full assurance of reconciliation with God, and of salvation: 
d Et fide digirendus.  And finally, digest him, and his death, not in our belly, but in our breast; that is, in the depths of our hearts, by trusting in the All-sufficient fullness of the grace and goodness; yea, of the Godhead itself, that is in him, wherewith our souls being satiate, as with the fatness and sweetness of Marrow, are enlarged with joys, and filled with the wishes and desires of his eternal praise and glory. And therefore, as we do testify our spiritual receiving of Christ in faith, by the outward actions of taking, eating, and drinking: So should we testify the serious wishes and desires of the heart for our own salvation and his glory, with such an outward gesture and carriage of body, as is most agreeable to such sacred affections, and exercises of the soul in this action. And what is more agreeable to the humility of faith, wherein we receive, and the hearty prayer and thanksgiving, wherewith we receive, than the lowly and devout bowing of our Knees. Then to conclude upon these three considerations: first, of the giver and manner of giving; next, of the gift; thirdly, of the manner of receiving, I ground and build this Argument:  
Whatsoever Gift our Saviour delivereth to all not conjunctly, but severally to every one of them by himself, and that all not conjunctly, but severally should receive from his hand with Prayer and Thanksgiving, in presence of the Congregation of the Saints, and in a solemn act of Divine Worship:  
A gift, I say, that is given, and should be taken after such a manner, may be very lawfully received by every one reverently sitting on his Knees.  
But the Body and Blood of jesus Christ in the Sacrament, is a gift that is given, and should be taken after such a manner:  
Therefore the Body and Blood of jesus Christ in the Sacrament, may very lawfully be received by every one reverently sitting on his knees.  
Thus I prove the lawfulness of Kneeling, the expediency shall be after cleared.   

SECT. 5. The Nature of the Sacrament.  
NOW to come to the last thing, which we propounded to be considered in this trial of piety, that is, the nature of the Sacrament. The nature of the Sacrament is to be esteemed according to the chief end wherefore it was instituted, and these be two: the one concerneth God, and our Saviour Christ; the other, the Church. The end which concerneth the faithful, is their union with Christ, and amongst themselves, to salvation: The end that concerneth God and our Saviour, is the praise of his glorious grace. In respect of the first end, it is called, The communion of the Body and Blood of Christ, the Table, and the Supper of the Lord: and in respect of the second, it is the commemoration, and predication of the death of Christ. The action in number is one, whereby these ends are attained and produced, but is diversly to be considered, according to the diversity of these ends. In respect of the first, it is a representation of the sacrifice of Christ, and the application thereof to us; whereby our union with him, and amongst ourselves, is performed: and in this respect it hath two parts; In the first, the death of Christ, the oblation and sacrificing of himself, (which really was only done upon the Cross) is mystically acted in the breaking of the bread, and taking of the cup; whereby the breaking of his Body, and shedding of his Blood is represented, and therefore it may be, and is rightly called a representative sacrifice. The next part is, the application of this sacrifice to the faithful: This part is acted, first, mystically, by the command given in the name of Christ, Take, eat; and by the obedience given by the people in taking and eating the external elements: like as under the Law, first the oblation was made, and then the people did eat of the sacrifices. Next, this application is acted really and spiritually, by the Sacramental word; This is my Body which is broken for you: This cup is the new Testament in my Blood. By this word, accompanied with the power of the Spirit, two things are done, whereby the real and spiritual application of the Propitiatory Sacrifice is made; first, the mystery that went before, is opened up and interpreted, which represented the sacrificing of Christ, and the application of his Sacrifice. The sacrificing of Christ, which was symbolically represented in taking and breaking of the bread, is explained by that parcel of the word, This is my Body which is broken: This is my Blood which is shed. The application of this Sacrifice to the faithful, which was symbolically represented in the giving, taking, and eating of the elements, is expounded in the other parcel; Broken for you, shed for the remission of the sins of many. This explication and declaration of the Mystery by the Word, is a real and spiritual application of the sacrifice of Christ, and the benefit thereof to the mind and understanding of the Receiver, to be considered and pondered in the balance of a wise and spiritual judgement. This is the first thing that is done by the word: next, by this word, the last Will and Testament of Christ is declared, wherein he maketh a real donation and disposition of himself, and of all his graces and gifts to the worthy receivers; The Bread which we break, is it not (saith the Apostle) the communion of the Body of Christ? And the Cup which we bless, is it not the communion of the Blood of Christ? How is this Bread and this Cup the communion of his Body, and of his Blood? How? But by the Sacramental word: wherein he declareth, that the Bread and the Cup are the instruments of the communication and disposition of his Body and Blood, and the seals whereby he confirmeth the same. This declaration conveyed with the inward grace and operation of the Spirit, is a real application of the sacrifice of Christ, and the eternal Testament confirmed thereby to the heart and the will of the Receiver, that witl heart, will, and affection he may trust and rejoice therein. Thus th● application is acted really and spiritually on the part of Christ: and 〈◊〉 the part of the receiver it is acted likewise, when he considereth and pondereth in his mind, as he should, the death of Christ, and the benefit thereof declared by the Word; and next, when he resteth and reposeth thereon with a full confidence of salvation, according to the will of Christ, declared and testified by the same Word. This is the spiritual application and real receiving of the Lord jesus with all his benefits. So many as received him (saith john) he gave them this prerogative, that they should be called the sons of God. But who are they that received him? All those (saith he) that believed in his Name. Then to receive him, is to believe in his name. In this belief and faith, standeth our participation of the Lords Table, and the eating and drinking at his Supper, whereby we have communion with him and amongst ourselves. And all this is effectual, by this Sacramental Word (This is my Body, this is my Blood) because both it is, 
Quo res sensiles fiunt intelligibiles. Whereby the meaning of the external things which we propounded to the senses, is declared to the mind.  verbum expositiwm mysterii, and Dispositiwm Testamenti; the word that expoundeth the mystery to the understanding, and is the dispositive word of the Testament: or the Word that declareth and testifieth the Legacy, and Letter-will of Christ, giving and delivering himself to the hand of our faith.   

SECT. 6. The difference between the Sacramental Word, and the Word preached.  
AND here by the way, it shall not be unprofitable to consider the difference betwixt this Sacramental Word, and the Word preached. The Word preached is only Promissorium and Conditionatum, that is, promissory and conditional, because in it life eternal is promised, upon condition that we repent and believe in jesus Christ: and it is true, that by the Word preached, we are taught, and persuaded to believe, and to present ourselves to the Sacraments. Then the Sacramental Word, annexed to the Symbolical Mysteries, declareth that jesus Christ hath made, and by the present action of the Sacrament, maketh an actual and real disposition and donation of the benefits promised in the Word preached, because the condition therein required, is performed in us by the true persuasion and profession of faith. So in the Word preached, the promise is made upon condition of faith: But in the Sacramental Word, because the condition is presumed to be fulfilled, a simple donation and disposition is made of the things promised. And herein consisteth the dignity of the Sacraments. First, that they are only ministered to the Believers, and the Believers are only admitted to them: But the Word is preached to all, and all are admitted to the hearing thereof. Secondly, in the Word, a promise is only made of righteousness and life; but in the Sacrament, a real donation and disposition is made of the things promised. Thirdly, in the Word, the promise is only made in general; but in the Sacraments, the thing promised is applied in particular. Fourthly, in the Word, the promise is conditional, if we believe and persever in faith: but in the Sacraments, the donation is simple, because it presupposeth faith and perseverance. Fifthly, in the Sacraments, there is an external solemn binding up of a covenant betwixt God and the faithful: But by the Word preached, and the hearing thereof, the people are only persuaded, either to enter in this Covenant by believing, or continue therein, if they believe already. It is true, that by the power of the Word preached, faith is wrought in the hearts of the hearers, whereby they enter in a hid and secret Covenant with God, and God with them: They with God by believing in him; and he with them, by imputation of faith to them for righteousness. This I call an hid, and secret Covenant, because it is only known to God and to their own hearts: To God it is known; for he sees and searches the heart and the reins, and knoweth them that trust in him: To them it is known by the testimony of the Spirit of God, testifying with their spirit, that they are received in his favour; and that their faith is imputed to them for righteousness: for the Spirit of God testifies in the Word, that the Believers are justified, and our spirit and conscience testifieth that we believe, and consequently that we are justified. Moreover, the same belief and faith which our spirit testifieth to be in us, being the work and effect of God's Spirit in us, is a realt estimonie given by the Spirit of God, of our justification. The Spirit then of God, both in general in the Word, and by his own particular work in us, testifieth, that we are received in God's favour; and our spirit privy to this Testimony, concurreth and testifieth with the Spirit of God. So this Covenant is secret and hid, because it is not known to men, yet it hath three most famous and faithful Witnesses; God, his Spirit, and our conscience. But to return, in binding up of this secret Covenant, neither is God's part acted by preaching of the Word, nor our part by hearing: for by the Preaching he only promises to receive us in grace, if we believe, and to continue his favour with us if we persever in faith: and hearing on our part, is not the condition that is craved, and must be performed of us, but faith, which we must declare, when we solemnly enter in Covenant with him; not by a simple applying of our ear to hear, but by an open and public testification, both in word and work, that we have heard and believe. The Covenant thus begun in secret betwixt God and man, is solemnized by the Sacraments, in the which action man maketh a public profession of his faith in God, in coming to receive, and in receiving the sign and badge of his Faith and Religion towards God, and the Instrument and Seal of his justification & salvation from God; and after this manner man's part is acted in the outward and solemn binding up of the Covenant: As on the other side, God acteth his part by receiving man in his favour and grace, admitting him to the communion of Saints in the Sacrament of Baptism; and by disponing and giving to him the Body and the Blood of his Son jesus Christ, and the new Testament confirmed thereby in the Sacrament of the Supper, to assure him that his favour and love shall constantly remain with him for ever.   

SECT. 7. That greater, and more particular reverence must be used in receiving the Sacrament, then in hearing the Word.  
HEreby it is evident, that although the preaching of the Word be a work of greater moment and charge, oneris & operae maioris, and more excellent in regard of the gifts required in the Pastor, and more necessary to salvation, than the administration of the Sacraments; yet certain it is, that to be admitted and received to the Sacraments, is a greater dignity & prerogative, then to be admitted to the hearing of the Word; and to receive the Sacraments, then to hear the Word. For in receiving the Sacraments, and in special, this of the Body and Blood of our Saviour, Christ draweth nearer to us, and communicateth himself with us more particularly, familiarly, and entirely, then in preaching of the Word, which is common to all. In the preaching of the Word, God dealeth conjunctly, generally, and in common with all at once: 
The Word likewise worketh severally.  but in the Sacraments, although the action be public and common to all the Receivers; yet therein God dealeth not conjunctly with all at once, but severally and particularly, with every one alone and by himself. And therefore in this action, the common and general reverence and worship done to GOD in the public prayer and thanksgiving, for the common benefit to be received, wherewith the action beginneth; and for the common benefit that we have received, when the action is ended; this common and public worship (I say) wherewith the action beginneth and endeth, is not sufficient. But as the common benefit is severally and particularly given to every one; so should every one at the receiving thereof, do reverence and worship in particular for himself to God and his Saviour, from whose hand immediately he receiveth the benefit. For as the Sacramental Word, This is my Body, this is my Blood, is generally and in common pronounced at the Consecration, in the audience of all that are to receive: And yet at the receiving, every one must esteem, that as the Bread and the Cup is in particular delivered to him, and received by him, so the Word to be spoken particularly to him; This is my Body which is broken for thee; this Cup is the new Testament in my Blood, that is shed for the remission of thy sins: Even so should every one apply, and tender unto jesus Christ in particular for himself, the substance of the general prayer and thanksgiving that went before; that is, he should when he receiveth, wish, that by the death of his Saviour, whereof he is made partaker, himself may be saved, and that in his salvation, his Saviour may be glorified. These should be, and are the thoughts and exercises of the mind of every one that receiveth worthily; for the thoughts of the worthy Receivers should be, and are such as the Sacramental Word and Precept requireth: The Sacramental Word (This is my Body that is broken for you; this Cup is the new Testament in my Blood, that is shed for the remission of the sins of many) requireth that every receiver, at the instant when he receiveth, do actually believe, that unto him in particular Christ offereth himself, and the new Testament confirmed by his Blood, containing the right of eternal salvation; and that with his whole heart he embrace him, and rest on him, hoping for that salvation, and earnestly desiring to have the full fruition and possession thereof. Now this desire, proceeding from this faith and hope, is in effect a particular application to ourselves of the general prayer which went before, wherein all desired to be partakers of Christ himself, and by him of life eternal. Next, the Precept, Do this in remembrance of me, requireth a present actual remembrance of the death of Christ, which remembrance at that time, must either be actually thankful for the benefit which he hath received in Christ, or it is actually profane and diabolical. And this thankful remembrance, or this remembrance actually thankful, is a particular application of that general Thanksgiving that went before to God for our own Redemption. Now to draw all the thoughts and exercises of the mind together, that are required by the Sacramental Word and Precept, to be in the Receiver, at the instant of receiving, are briefly, and in substance these: I call to mind with thankfulness, O Lord, thy Body that was broken, and thy Blood that was shed, here represented and applied to me, and therein my soul trusteth, and waiteth for thy salvation; wherewith possess me, I beseech thee, Amen. No tongue can utter so briefly, as these thoughts go swiftly thorough the mind of the worthy Receiver. Eusebius, in the sixth book of the Ecclesiastical Story, recordeth, that Novatus, when he delivered the Sacrament to his people, did apprehend their hands; & compelled them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in stead of blessing, to swear by that which was in their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to say, in stead of Amen, We shall not return to Cornelius again. By the which words it is evident, that they did not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pray and give thanks, before and after the receiving, but in the very Act itself, while the bread was in their hands, they blessed it, and said, Amen. Now with what gesture and reverence, I pray you, should these thoughts and meditations of our heart be accompanied, at the instant, when Christ is professedly giving, and we receiving from his hand? Think ye that sufficient which is used, when men attend to hear his Will declared in his Word? If a King should generally declare to a multitude, what benefit he were to bestow upon them, and thereafter should call them man by man, and with his hand deliver it; should the carriage of every man coming severally to receive, be no other than that which was used of all when they hearkened to his speech?   

SECT. 8. That the name of a Supper given to this Sacrament, doth not diminish the reverence that is due thereto.  
ANd here let it be considered, whether this should exempt us from bowing the Knee, because this gift is called a Supper, which should not be received with Kneeling. A Supper it is called, I grant: But I demand, Is it so called in respect of the nature of the action, simply considered in itself, and properly? Chrysostome saith, that Paul in 1. Cor. 11. calleth that a Supper, which should rather have been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Dinner, or a breakfast, if he had respected the time: but he calleth it so, Vt remitteret illos iam inde, ad illam vesperam qua Dominus tremenda mysteria tradidit, That he might send them back to that evening, wherein our Lord delivered these fearful mysteries. The meaning is, that he might call them to remembrance of the first institution; In respect whereof, it is called a Supper: So likewise it is called a Supper, because in some thing it resembleth a Supper: For it is not a private meal, but like to a public banquet, whereunto all the faithful are invited. Now we find that in these days men used to dine privately, and their feasts whereunto they invited their friends were commonly suppers made at night. Unto this agreeth well that which Plutarch writeth; The Supper, saith he, was called by the Romans, Coena, ob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was common: for the old Romans used to dine sparingly, but to sup with their friends. And finally, it is called a Supper, because it is the Antitype of the Paschall Supper, as Baptism is of Circumcision; in respect whereof, the spiritual part of Baptism is called by the Apostle, Coloss. 2. 11, 12. The Circumcision of Christ, as this Sacrament is called the Supper of the Lord.  
That properly it is not, nor cannot be called a Supper, whether we consider the symbolical, or the spiritual part thereof, is manifest by these Reasons:  
First, every Repast that is properly called a Supper, is (at least) sufficient to content Nature: Amongst the Ancients, although their Dinners and Break fasts were sparing, and therefore the Custom was not, either to sit or lie at them; yet their Suppers were large, and a long time spent at them, which made them to Lie or Sat for ease of their bodies. Of this sort was the Paschall Supper, and all the Feasts wherein the Legal Sacrifices were eaten: Here all the meat is a little morsel of bread, no greater than an Olive, and all the drink a little quantity, rather tasted then drunken. Such a show of Repast as this, can neither properly be called a Breakfast, a Dinner, nor a Supper, and the time spent in taking hereof, so short, that easily it may be passed with any position of body, as was said before.  
Secondly, the Feasters here take not, nor eat not, as at an ordinary supper: all that they eat, or drink, they receive at the hand of the Pastor, all their meat at once and together. This kind of entertainment is not proper to a supper.  
Thirdly, at the delivery and receiving of this food, a word is pronounced, whereby we are taught, that this food is not given, nor should be received to nourish the body, but only to signify and represent the Passion of Christ, and the application thereof to the Believers, for their comfort. A food given and received for such an use as this only, cannot properly be a Supper; for no Repast properly is a supper, but that which is appointed to nourish the body, whatsoever use it hath beside. So if either we consider the quantity of the Repast, the time that is spent in the receiving thereof, the form of giving and receiving, or the end wherefore it is given, we shall find, that properly, neither is it, nor can it be called a Supper.  
As for the spiritual and internal part of the action, whereby the mind is informed, and faith confirmed, it may be called a Supper; not properly, but in the sense that Solomon calleth a good conscience, a perpetual Feast, because by the meditation of the death of Christ, and the benefit that we have thereby, the soul is fed and nourished with spiritual and heavenly knowledge, strengthened with confidence and hope, and satiate with joys and pleasures that cannot be expressed: Whereby it is evident, that neither in respect of the external and material part, nor in respect of the inward and spiritual part, is this Sacrament properly called a Supper. Therefore the appellation should not alter the worship, and religious reverence, that the nature of the action, simply considered in itself, requireth.  
But put the case, that it were properly a Supper, yet we must grant that the Master of the Feast, is our Lord and King, out of whose hand if we receive the Cup, or some dainty morsel, should we use no more reverence, then when we carve to ourselves, or receive from the hand of a servant, or from our companions? Consider then with yourselves, how this whole Supper, to wit, the Body and the Blood of Christ, is given by Christ himself at once to us, his Blood in one Cup, and his Body in one Morsel. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lord's Supper is a Gift, or a jewel given out of his own hand, as a pledge of his love, and therefore is sometimes called by the Fathers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basilius writeth in his Homily of Charity, that Christ left to his Disciples, when he was to fulfil his ministery in the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Donum perfectitium, a gift given at his departure, in pledge of his love. Then to conclude, this Supper being a Gift given in pledge of his love to us, by him who not only is our Lord and King, but the King of Kings, and the Lord of Lords. Whether should we draw near and receive, in respect of the testification of his love towards us, with greater confidence? Or in consideration of his glorious Person and Majesty, with greater fear and reverence? Doubtless, both should be so great as great may be: How great then must the Religion and Devotion be, that is composed of these two, the greatest confidence, and the greatest reverence?   

SECT. 9 What manner of person should we esteem our Sautour and ourselves, to carry at the Sacrament.  
LO, but Christ inviteth us as coheirs to this Banquet, whom he will honour as his own Peers and Equals, and will not have us to demean ourselves, as Inferiors and Subjects: Whence learn we this: Christ Sat, or Lay, at the Table with his Disciples, when he delivered his Body and Blood to them: and therefore now, why should we not sit at Table with him, and receive from his hand? I answer, Christ Sat or Lay with his Disciples, when he did institute this Sacrament, so did he at the same time wash their feet. Two Reasons hereof are given by himself: He came not to be served, but to serve: and therefore during the days of his flesh, as he did carry the form of a servant, so he saith, that he was as a servant in the midst of them. Next, he did give to them an example of humility, that they should neither rule imperiously, one over another, nor over the Lord's inheritance, but in humility serve one another, and feed the Flock committed to their charge. This last Reason would neither teach them, nor us, to match ourselves with our Lord & Master, but to submit ourselves to our equals. The first showeth, that as in the rest of the parts of his ministery; so in the institution of this Sacrament, although he was the Lord and Giver of the inward and spiritual grace, yet he did carry himself as the Minister of the external Element, which person now the Pastor sustaineth: and he exalted at the right hand of the Father, hath declared himself to have laid down the person of a servant, and to be no more an external Minister, but the Lord and Giver of the Spirit, and inward grace, by sending down the Holy Ghost from heaven upon the Apostles. He then, who now would sit with him, as his fellow, must either bring him down from heaven, and abase him again in the form of a servant; or else he must exalt himself to Sat with him, at the right hand of the Throne of Majesty in the highest places. Therefore let no man in this action think and esteem of the Lord jesus, according to the condition of the person that he sustained, and the carriage that he used, when he did institute this Sacrament. The true and right estimation of him, is to be learned, without question, from the doctrine and word of the institution. Let us then take diligent heed, and mark how there he is propounded to be considered and esteemed of us. There he is the great High Priest, and Sacrificer of himself (He took, He broke) we are the sinners for whom the Sacrifice is offered; with this Sacrifice he payeth his Vows, 
Psal. 22. 25.  in the midst of the universal Church (Take ye, 
Psal. 22. 26.  eat ye:) We are the poor and hungry that eat and are satisfied. He is the Mediator, Surety, and Testator of the new and eternal Testament (This is the new Testament in my Blood.) We are the Heirs and Legators, who have neither right by Nature, nor Merit, but by his mere Donation and Disposition only. He is the honourable and glorious person, who in this action is to be remembered as the Author of eternal salvation, (Do this in remembrance of me:) And we are the redeemed, who for the benefit of our redemption should remember him with Thanksgiving and Praise.  
Thus we are taught by the words of the Institution, how in this action we should esteem, both of him, and of ourselves, and how therein accordingly we should behave ourselves towards him: Namely, as the redeemed, towards their Redeemer: the poor and the hungry, towards their Nourisher and Feeder: The adopted heir, towards their Adopter and Testator; and they who should give thanks and praise, towards their Benefactor.   

SECT. 10. In what respect this Sacrament is called the Eucharist.  
AND here we rencounter with the other end of this Sacrament, which I called the praise of the glorious grace of God, and of our Saviour the Lord jesus. In respect of this end it is a commemoration and predication of the death of Christ, acted not in word only, but in deed, both by the Pastor and the people: By the Pastor, when he representeth Christ's death in the mystical action, and by the Sacramental word maketh the donation and application thereof to the people, taking, breaking, giving, and saying; This is my Body, this is my Blood; and by the people, when they take, eat, and drink: in doing whereof they expose in open view to the eyes of the world, the Passion and Death of the Lord jesus, and the benefit that thereby they acknowledge themselves to receive, and so doth publicly and solemnly remember his goodness and grace to his praise and glory, and testify that their faith and thankfulness towards him, according to the direction of our Saviour, Do this in remembrance of me▪ In the which precept we are commanded; first, to celebrate the action as he hath done: and secondly, we are admonished of the end wherefore that celebrity should be observed; namely, that thereby a solemn memorial of his death ought to be kept. So Paul interpreteth the Precept in these words immediately subjoined; For so often as ye eat this Bread, and drink this Cup; that is, so often as ye do this, ye show forth, or shall show forth, and preach the Lords death till he come: (that is, ye shall do it in remembrance of me.) Hereby showing and preaching the Lords death: The Apostle meaneth not a verbal Sermon, or a preaching made by word in the Congregation, for that we know is not the part of the people, whereof here he speaketh; but a real preaching, acted by the people for their part, by taking, eating, and drinking; and therefore the Apostle saith, that if they eat and drink unworthily, they shall be guilty of the Lords Body. The reason is, because by eating and drinking unworthily, they show forth & preach the Lords death unworthily; that is, without the reverence and respect that the worthiness of his death deserveth: for if they eat and drink like full and drunken persons, their preaching is profane and vicious; if they eat and drink with contempt of the Church, and despising of the poor, their preaching is disdainful, and ignominious to Christ and his Church. This was the Corinthians fault, who did abuse this sacred memorial of the Lords death to his dishonour and disgrace, because therein looking too basely on the elements, they did not discern, by their religious reverence and carriage, the Body of the Lord, from other common food: wherefore the Apostle exhorteth them to try and refine themselves from the dross of the old man; their pride, their profaneness, their drunkenness and contentions, and so eat of that Bread, and drink of that Cup: otherwise, if they should eat and drink unworthily, that is, without a due regard to him, who, for a glorious remembrance of himself till his coming again, did institute this action, they should eat and drink damnation to themselves. This action then, as it is, in respect of the end that belongeth to us, the communion of the Body and Blood of Christ, or the instrument and seal of that communion: so in respect of this end that appertaineth to Christ himself, and of our duty that should be performed therein to him, it is a solemn memorial, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his death, ordained to be observed for the praise of his grace; and therefore by the ancient and recent Writers and Doctors of the Church, is rightly called the Eucharist, not only for the thanksgiving, wherewith it beginneth, and which the Church is accustomed to give after it is ended, which is common to many other religious actions, but because the very action itself is so to be esteemed, by reason of the end whereunto it is appointed, from the which commonly actions receive their nature and their name, and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a worthy and an honourable remembrance of Christ, being one of the chief end● of this action. The action itself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an action of praise, in respect of Christ, for whom it is done; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an action of thanksgiving, in respect of these by whom it is done: for as it is a memorial of his praise, so is it a testimony of their thankfulness. And what is a thanksgiving, but the remembrance and declaration of benefits received, made and intended to the praise of the giver, whether it be performed in word, in deed, or in both? For thanksgiving in word, read all the Psalms and Orations in the Scripture, conceived for that effect, and ye shall find it so, Psal. 135. 126. 1. Chron. 17. 29, 10, etc. The Passeover, and all the rest of the Feasts kept under the Law, in remembrance of some great and extraordinary benefits of God, were Eucharistical, because they were observed to the praise and honour of God, not verbally, but really. Such amongst the Heathen, were the Olympic, Pythick, and Isthmick games, wherein the praises and honour of their gods were remembered and celebrated, not by Speeches and Orations, but by the very Actions and Deeds of the Gamesters. So Virgil having recorded the Pastimes, and Games that Aeneas caused to be acted to the praise of his father Anchyses, concludeth, Hac celebrata tenus sancto certamina patri; hitherto the pastimes were celebrated to the praise of his holy Father. And here it is to be observed, that although in these superstitious solemnities, no mention were made of their praises and honours for whom they were kept, yet they are remembrances of their praise, because they were instituted, and ex professo, professedy observed for that purpose. In the religious Festivities, some resemblance there was of the benefit that was remembered, beside the profession of the end wherefore they were instituted and kept. But amongst all the Celebrities and Solemnities, that ever were observed for the praise of God or man, there was never any that had the end wherefore it was instituted, set down more clearly to be a memorial of praise, or an honourable remembrance, than this Sacrament hath in these words, (Do this for a remembrance of me,) and that had a more evident and plain resemblance of the benefit that was to be remembered with praise and thanksgiving, than this. For what can more lively express the praise of the glory of our saviours grace, than that part of this action, where he is brought in, breaking his own Body, and shedding his own Blood, and offering himself in a sacrifice for the sins of the world? And again, what can more evidently declare the faith and thankfulness of the people towards him, than the other part of the same action, where they are brought in, feeding on the sacrifice of his Body and Blood, thereby testifying before the world, that by him alone they do acknowledge themselves to have liberty and life, that in him alone they repose and trust, that he alone is the meditation of their minds, the desire of their souls, the joy and delectation of their hearts. Calvin. Instit. lib. 4. Cap. 18. Sect. 17. Huius generis sacrificio carere non potest coena Domini, in qua dum mortem eius annunciamus, & gratiarum actionem referimus, nihil aliud offerimus quam sacrificium laudis. Aquinas Quotiescunque ederitis panem hunc, etc. Exponit verba Domini, Hoc facite in meam commemorationem: dicens mortem Domini, annunciabitis represent ando, scilicet eam per hoc Sacramentum. Calvin saith, that the Supper of the Lord cannot want in it an Eucharistical Sacrifice, because, while we declare the death of the Lord, and give thanks, we do nothing, but offer up a sacrifice of praise. Aquinas affirmeth, that we declare and preach Christ's death, representing it by this Sacrament. In divers places of the Greek Liturgies this Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sacrifice of praise; and not only is the action itself, and the celebration of this Sacrament, called the Eucharist by the Ancients, but the Symbols themselves, the Bread and the Wine. Origen contra Celsum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Bread, which is called the Eucharist, saith he, is a Symbol of our thankfulness to God, and so is the whole action in deed, because not only in it are thanks given in word, Sed gratiae aguntur vere & reipsa, but a solemn thanksgiving is acted truly and in deed.   

SECT. 11. The conclusion of this point, which concerneth the nature of this Sacrament.  
HEreby it is manifest, that as this action, in respect of Christ's part towards us, or the end that concerneth us, is a Mystical representation, and a real application of the Propitiatory sacrifice of Christ to us: So in respect of our part towards Christ again, and the end● that concerneth him, it is a spiritual and Eucharistical Sacrifice done to his glory. Nay, if we consider the action, in regard of the one end, or the other, it is to be performed of us with such a religious and humble gesture, as becometh sinners to use towards their Saviour when they receive from him the benefit of expiation of their sins, and reconciliation with God. Or when they offer back again to him therefore, the sacrifice of thanksgiving, both secretly in their inward affection, and publicly in a most solemn action. Now, what gesture can better agree to sinners in receiving their pardon, and in giving praise therefore to their Redeemer, than the religious and humble gesture of Kneeling, commanded by God himself to be used in his worship; practised by our Saviour himself; and by all the Saints both under the Law and the Gospel, not only when they did offer their supplications to God, but when they joyfully gave thanks and praise? Psal. 138. I will praise thee with my whole heart; before the Gods I will sing praise unto thee, I will bow myself Eshtachave towards thy holy Temple, and praise thy name for thy loving kindness. Psal. 95. O come, let us sing unto the Lord, let us make a joyful noise to the Rock of our salvation: let us come before his presence with thanksgiving, and make a joyful noise to him with Psalms, etc. ver. 6. O come, let us humbly bow ourselves, and fall down, and Kneel before the Lord our Maker. Luk. 17. 16. When one of the ten Lepers perceived that he was healed, he returned with a loud voice, giving glory to God, and fell on his face at the feet of jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, giving thanks to him. In the Apocalypse the 24. Elders, when they give praise, and sing a new song to their Saviour, not only fall they down off the Thrones, whereon he had placed them, but they cast the Crowns off their heads, the ensigns of the Kingdom that he had disposed to them; thereby teaching how basely we should esteem of ourselves, and how highly we should think of our Saviour, and with what gesture and carriage we should express the same, when we come with thanksgiving and praise, to worship him, as we should all profess ourselves to do in this action. In this point I have been forced to be somewhat larger, because there is one, who to maintain his Thesis for Sitting, against Kneeling, bendeth & spendeth all his wit in vain, to prove that this Sacrament should not, nor can not be called the Eucharist, against the sway of all the Learned, both in the Orient and Occident Church; so audacious is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passing-measure-love of contention, who regardeth not to tread on the Verity, providing she may seem to have the Victory. Dij talem terris avertite pestem: From the which pestilent Monster, the Lord deliver his Church. Amen.    

CHAP. FOUR Whether it may stand with Charity towards our Brethren, to Kneel at the receiving of the Sacrament.  

SECT. 1. That Kneeling serveth for Edification.  
THE last thing that we have to try, is, whether the gesture of Kneeling in receiving the Sacrament, be according to charity: that is, whether it may tend to Edification, or at least, may be used without offence and scandal in our Church. As for the first; The chief things whereof the Church should be informed at the receiving of the Sacrament, are the spiritual benefits, that are mystically shadowed in the symbolical Elements; as Christ, the Giver; his Body and his Blood, the Gift; the spiritual appetite, wherewith we should come; faith, the hand wherewith we should receive; the nature of the action itself, a mystical representation, and a real application of Christ's propitiatory Sacrifice for us; and an Oblation again made by us of an Eucharistical Sacrifice for him; and the end of the action our salvation, and the glory of our Saviour. These things being the chief points wherein the Communicants should be edified: What gesture for their edification can be chosen and used more convenient, then Kneeling? A Gesture, declaring what reverence is due to the Giver, and the Gift: A Gesture, agreeable to the spiritual appetite and desire, wherewith the poor and hungry should come to this Table: proper to the humility, that in this action our faith should produce, when it learneth us to renounce ourselves, and rest on Christ; and very decent to be used by the Saints, when either they receive benefits from God's hands, or give back thanks to him therefore.   

SECT. 2. That Kneeling obscureth not our fellowship with Christ and amongst ourselves.  
AGainst this, if it be objected that although in the respects above specified, it may serve for edification, yet it obscureth the fellowship and communion that we have with Christ, and amongst ourselves, that is signified, and sealed up in this Sacrament, and is most clearly expressed by Sitting at Table. It is answered, As for our fellowship amongst ourselves, if at the Table an uniform gesture be observed by all the Communicants, whether it be Standing, or Lying, or Sitting, or Kneeling, if it be the same, and uniform, I say, it is sufficient to express our Society, at least, it obscureth it not: For there is as well a fellowship amongst the Saints in Kneeling, as in Sitting or Standing. As for our fellowship and communion with Christ, wherein our honour in deed, and Christian prerogatives consist, if we imagine that to be represented by our Sitting at Table with our Saviour; How was it expressed, when the Communicants stood at the Table, except ye think that Christ stood with them? for if he sat and they stood, they were not used as his coheirs & Equals, as some affirm we should be: but there was a disparity as great, as is betwixt the Lord that sitteth, and the servant that standeth. And if our Saviour, the Lord jesus, be neither locally nor corporally with us at Table now (as was before cleared) if he be neither there Standing, nor Sitting, nor Lying, as he was with his Disciples: How can our Sitting at Table import our fellowship with him more than Kneeling, or any other gesture?  
If it be said, that the Pastor representeth him in the action, and that our Sitting with the Pastor showeth our fellowship with Christ:  
It is answered, that Christ had two conditions of estate: The form of a servant, and the authority and power of a Lord: 
joh. 13. 13.  Ye call me Lord and Master (saith he) and I am so, yet I am as a servant in the midst of you: 
Luk. 22. 27.  the one in open view he did carry; the other he had but hid in the form of a servant: By his power and authority, as Lord, he did institute this Sacrament, and was, and is Lord and Master of the Feast, and the spiritual Giver of the internal and invisible Grace. In the form of a servant, he lay with his Disciples, and they with him at Table, and he was Minister of the external element. This person our Saviour hath laid down, and sustaineth only that of Lord and Master, had while he was on earth, but manifest in heaven; which neither man nor Angel carrieth, but himself at the right hand of the Father. With that other of a Servant and Minister, the Pastor is clothed, wherein he standeth and serveth in the Congregation, and sitteth not as Lord and Master of the Feast. Our Sitting therefore with him, or Standing at the Table, cannot declare our prerogative, and honourable fellowship that we have with the Lord and Master of the Feast, our Saviour Christ jesus, whom to esteem now as a servant, either in this, or any other Religious action, and us as his fellows, let be his equals (which is blasphemy) is pride in us, and contempt of him. He is our Lord and God, as Thomas said, and him we must adore, as the Apostles did ever after his Ascension.   

SECT. 3. That by eating and drinking, our fellowship with Christ is sufficiently expressed, without the Table-gesture of Sitting.  
THE true fellowship, union and communion that we have with our Saviour and amongst ourselves, is in this Sacrament both wrought and represented, not by Sitting, nor Lying, nor Standing, nor Kneeling, but by a far more significant and effectual mean, not drawn from a controverted example of Christ's Table-gesture, but set down in the express words of the Institution, and interpreted by Paul, 1. Cor. chap. 10. in these words following: The bread which we break (not the Table whereat we sit) is it not the communion of the Body of Christ? The Cup of blessing which we bless (not our Sitting or Standing) is it not the communion of the Blood of Christ? Here the Bread and the Cup delivered and received, and not the Table, nor the Sitting thereat, are the Signs and Seals of our Communion and Fellowship with Christ; yea, a sign that declareth a far more strict conjunction with Christ, then either Lying or Sitting, or any other Table-gesture, to wit, such a conjunction and union, as is betwixt the body, and the food wherewith it is nourished, which is not only local, but real: For as our corporal nourishment is turned into the substance of our bodies naturally, so are we converted and turned into the Lord jesus spiritually, insomuch that we become flesh of his flesh, and bone of his bones; and this conversion beginneth in this life at the soul, and is perfected both in body and soul in the life to come. Here we are converted in the same mind, will, and affections, then, our bodies shall be made like his glorious Body. And this conversion is wrought by the real union that is betwixt our Saviour and us, represented in this Sacrament, by the natural union, that is betwixt the body that is nourished, and the food whereby it is nourished, and is most clearly set down by our Saviour himself in the sixth chapter of john's Gospel, wherein the spiritual part of this Sacrament is most accurately described, containing both the benefit which we receive, and the means and manner whereby we receive it. The benefit, the resurrection of our bodies, and life everlasting, 
joh. 6. 54.  in these words, He that eateth my Flesh, and drinketh my Blood, hath life eternal, and I shall raise him up at the last Day. The means and manner, whereby we receive this benefit, is our union and communion with Christ; and touching the union, he saith, 
joh. 6. 56.  He that eateth my Flesh, and drinketh my Blood, remaineth in me, and I in him. Then followeth the communion; 
joh. 6. 57  As the Father liveth, so live I by the Father, and he that eateth me, shall live by me. Here we have a fellowship with the Father and with the Son, in the greatest dignity and honour whereof a creature can be capable, in the blessed, the eternal, and glorious life of God, which is signified & sealed up by the Sacramental action of eating and drinking the Bread and the Cup of the Lord lively, than any gesture, or position of body can express.   

SECT. 4. So likewise our fellowship amongst ourselves is expressed sufficiently, by eating the same Bread in the Sacrament.  
AND thus much for our fellowship & communion with Christ: Our communion and fellowship amongst ourselves, is in the same place of the Epistle to the Corinth's, most evidently, not shadowed, but demonstrated in these words: 
1. Cor. 10. 17.  Because the Bread is one, we many are one Body; for we are all partakers of one Bread. Cyprian in the sixth Epistle of his first book, thinketh that our union amongst ourselves is only declared by this similitude; As many grains are made one Bread, and many grapes one Vine: so the Church, that is a multitude of people, is made one spiritual Body. But the Apostles reason is demonstrative, the ground whereof is, that the Bread is one, whereof we are all made partakers: one, not in form and kind only; for so many persons and bodies may be fed with one bread; but one bread in number, and therefore all that feed thereon, must be one body: for two body in number cannot feed on the self-same bread in number; the bread that I eat, cannot feed thee; and the same bread in number that thou eatest, cannot feed me. 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 self-same bread, that I receive and eat; and therefore although they be many, yet are they all but one body. Even so all the members of the Church which are many, are fed with one and the self-same Bread in number, that is Christ, and therefore they must all be one Body. This is a demonstration of the cause by the effect: It is the proper effect or affection of one body, to be fed with one bread, and therefore to whomsoever this effect agreeth, they are one body: And chose, the unity of the body, or the union of the members in one body by one form, as the immediate and proper cause, that all these divers members are fed with one bread. As this therefore is a demonstration of the effect by the cause, all that are one body, feed on one bread: All the members of the Church, are one Body; Ergo, all the members of the Church feed on one Bread. So this is a demonstration of the cause by the effect: All that feed on one Bread, are one Body; all the members of the Church feed on one Bread, therefore all the members of the Church are one Body. Here you may perceive the ground of the reason to be, that the Bread whereof all are partakers is One: And this is manifest, whether by the bread, the sign, or the thing signified be understood; for if by the Bread, the elemental bread be understood, although that materially it be divided in many parts, and distributed, yet all these parts and pieces are formally one and the self-same Sacrament. So that, although thou receive not the self-same piece of bread in number, which I receive; yet thou, and I, and all of us receive the self-same Sacrament in number. But if by the Bread, the Body of Christ, which is the Bread of life, be understood, as principally and chiefly it must, seeing the Bread which we break, is (as the Apostle saith) the communion of Christ's Body, which we participate in breaking of the Sacramental Bread: then the ground of the demonstration is strong and sure, That the bread is one in number whereof we are all partakers, because the Body of Christ is not divided, and given by pieces, but is all and whole, one and the same in number, given to all and every one that worthily receiveth. As for the breaking of the elemental bread, it signifieth not the distribution of the Body of Christ by pieces, but the breaking of his Body on the Cross, with the sorrows of death for our sins. And here mark by the way, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always signify to receive with others by parts; for if the thing be such as cannot be divided, than it doth signify the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to receive in common with others: So in the third chapter to the Hebrews, ver. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and vers. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the participation of Christ, & of the heavenly Calling, importeth not a division of Christ, and of the heavenly Calling, whereof we are partakers, but a communion of Christ, and of the heavenly Calling. And so in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to receive, not by parts, but in common with others, the self-same Bread of life in number, to wit, the Body of the Lord jesus Christ, and the self-same Sacrament thereof in number; whereon it followeth most necessarily; that we who are partakers of that Bread, must be one Body. Here contention being laid aside, I would demand, whether the Sacramental elements, and actions that are used about them, do not sufficiently and fully declare our communion with Christ and amongst ourselves, or need they any accessary gesture to supply their defects: For is there, or was there ever any gesture, that can signify so strait a conjunction, as is represented in this Sacrament? First, betwixt Christ and us; and next amongst ourselves, by the participation of that one and self-same Bread, which first showeth the union betwixt Christ & us to be such, as is betwixt the body and the food whereby it is nourished: and next, the union amongst ourselves to be such, as is amongst the members of the same body.   

SECT. 5. That Sitting cannot be a necessary Sacramental Ceremony, nor a proper Table-gesture.  
NOW to conclude this point (as I said before) that all the Ceremonies and Actions, that either appertain to the Essence or Integrity of the Sacrament, are fully set down in the words of the Institution: So here I affirm, that all the significant Ceremonies and Actions that belong to the nature of the Sacraments, are employed about the Elements, or belong to the use of them only. As in Baptism, the washing, dipping, and rising up, are Actions and Ceremonies that belong to the use of the water. In the Supper, the taking, blessing, and breaking, giving, receiving, eating, and drinking, are Ceremonies and Actions used about the Bread and the Wine: And the reason is manifest, because by the Elements only, our Saviour Christ and his benefits are signified; and by the Ceremonies and Actions, the application of him to us, and our faith in him: as, by the Water, his Spirit; his Blood, his Death; by the washing, dipping, and rising up out of the water, the cleansing of us from the guilt and vitiosity of sin; by his blood and Spirit, the participation of his death and burial whereby we die to sin; and of his resurrection, whereby we rise to newness of life: So likewise in the Supper, the bread and the cup signify, his Body and Blood; the Ceremonial Actions represent his Passion, and the application thereof to us; and in both, our obedience testifieth our faith. Whereby it is manifest, that if we count the Table-gesture a Sacramental Ceremony, the Table, whereunto the use of the gesture belongeth, must also be some third symbol or sign representing Christ; and consequently as necessary and essential to the action, as the elements of bread and wine, and the gesture that is proper thereto (if any be) as necessary to be observed, as the Ceremonial Actions of eating and drinking, are necessary to be used in receiving the Elements. But this I am persuaded no man will affirm, neither will any man think, that a material Table is so necessary, that without it, the Sacrament could not be ministered, at least, in places where it might not be had, as in the Wilderness, in Dens and Caves of the earth, and such like places, whereunto the Saints were forced to fly in the days of persecution. And what shall we say of those, who receive the Sacrament lying sick on their beds? Of him who in prison and fetters, made his breast the board? If by the mercy of God, the Turks were converted to the Christian faith, might they not receive the Sacrament without any such Table as they do their common food, sitting on the ground? The thing that apparently fostereth this conceit of Table-gesture, is this; Where mention is made of receiving meat, there commonly mention is made of a Table, and that we conceit to be a material one, such as in use with us: but mensa, albeit most frequently it be so taken, yet it is also used for that, whatsoever it be, whereon meat is set, whether it be a board, or the bare earth, or the grass, or a cake of bread laid on the ground under the meat, which some for hunger having eaten, said merrily, they had devoured the Table: Heus etiam mensas consumimus, inquit julus. And the meat itself is often called a Table, as in the Psal. 78. Can God prepare a Table for us in the Wilderness? When the Troyans' lay on the grass, fusique per herbam, and were satiate, it is said that the boards were removed, mensaeque remotae; that is, the rest of the meat was taken away. And children know, that the second service is called, Mensae secundae: Nec adhuc mensa secunda venit. Here with one stroke it were possible (if it might stand with the favour of good brethren) to cut this Gordian knot of Table-gesture, if we should only deny, that any Table is absolutely necessary to be used in the Sacrament, but that which the Apostle calleth, 
1. Cor. 10. 21.  the Table of the Lord, that is, the Body of our Saviour represented and offered in the visible elements, or any Table-gesture necessary, but that which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to participate of that Table by eating and drinking: which gesture is prescribed in the Institution, and must be used, and is not only 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 ever in use amongst all people, or only in use at a Table of Repast: for men sit often elsewhere, & not at such a Table; & lie to sleep, and stand at other business. Nay, none of these gestures are proper, & necessary: but as for taking, eating and drinking, not only are they necessary and proper to all Tables of Repast, but are more significant, and do far better express both our fellowship and union with our Saviour and amongst ourselves, than the gesture of Sitting, or any other position of body whatsoever.   

SECT. 6. That by Kneeling we symbolise not with the Papists in Idolatry.  
NOW to proceed, and come to the Scandal and Offence, that may be given to our Church by Kneeling at the Sacrament, as is alleged: The greatest that I hear of, is this, that in Kneeling we symbolise with the Papists. So do we in the place; they receive in a Temple, so do we: In the time; they receive on the Sabbath, and so do we: In the order; they receive before meat, and so do we: In habit, for they receive with their heads uncovered, and so do we. And here we remember not that we symbolise with the late Arrians in Sitting, who to testify that they believe not our Saviour to be God, but a mere Man, will not receive Kneeling, but Sitting, lest that they should seem to adore him as God. Against them therefore this conclusion is set down. Petro Coviensi Synodo generali, which is in number the fourth: De ceremoniis Coenae Dominicae; the tenor whereof is this: Proinde ceremonias libertati Christianae donamus, & permittimus, ut stantes, vel genua flectentes, pij Sacramentum corporis & sanguinis Christi sumant: Sessionis vero ad mensam Domini, quia praeter ritus in omnibus per Europam Ecclesijs vulgo consuetas, illi inter nos primi authores extiterunt, qui omnia in Ecclesijs temere immutantes, à nobis ad Arrianismum transfugae facti sunt, etc. Quare hanc propriam ipsis ut Christum, ita sacra eius irreverenter tractantibus, & tanquam minus honestam & religiosam, simplicioribusque admodum scandolosam ceremoniam reijcimus. Here Sitting is discharged at the Sacrament of the Supper, as a gesture proper to Arrians. Now as in Sitting, though we symbolise with the Arrians, yet did we never (blessed be God) symbolise with them in arianism, because we have believed and professed that jesus Christ is God over all, blessed for ever. This faith and profession hath exempted us from symbolizing with them in arianism, howbeit that in times, places, gestures and orders, we have had a conformity. For it is impossible that in every thing, the true Church can be disconforme to Heretics, who hold many Truths with her, and Ceremonies. So do we not symbolise with Papists in Papistry▪ Superstition and Idolatry, when we Kneel at the Sacrament: For we believe and openly profess, that the Body of Christ is in the heaven, sitting at the right hand of the Father, and that the Bread is only the Sacrament of his Body, and therefore that we neither esteem nor adore it for God, but that in the Sacrament we adore and worship our Saviour, the Lord jesus, who as he did break his Body, and shed his Blood on the Cross for us, so doth he deliver them and apply them to our souls, to feed & nourish us unto life eternal. In this Sacrament to Kneel with this profession, doth vindicate the religious Ceremony from all blot and show of evil, from Papistry and Idolatry: as our profession of Christ to be God, did vindicate our Sitting from the stain and impiety of Arrianism. Know we not, that the Idolaters of the Gentiles did bow their knees to their Idols, jupiter, Mars, & c? And Christians in this Ceremony did symbolise with them in bowing of their knees to God: but the Profession made difference betwixt our Kneeling and theirs.   

SECT. 7. That Kneeling hath, and may be lawfully used in the Sacrament, as it is, and was, in Prayer.  
O But thou wilt say, that Kneeling was ever used in prayer, but was lately brought in use at the Sacrament by Honorius, to worship the bread. I answered before, that it was not ordained by Honorius to be used at the receiving, but at the elevation, and carrying of it from place to place: For at the receiving of it, it had been the custom before Honorius time to have bowed, as the decree in special commanded the Priest to teach the people to bow themselves reverently, Cum elevatur salutaris Hostia, & cum eam defert Presbyter ad infirmum; when the saving Host is elevate in the Mass, and when it is carried to the sick. So doubtless the Priest had been commanded to teach the people to bow themselves at the Receiving: for he who so straightly commanded the people to Kneel at the only sight of this Sacrament, would much more have commanded them to Kneel, when they not only did see, but when they received it, and ate it, if it had not been a received custom. But put the case that Kneeling then did first begin to be used in the Sacrament, yet might not the Church, upon the Reasons before expressed, have lawfully kneeled to God and our Saviour, the Lord jesus, at the receiving? Calvin in his 4. book of Instit. cap. 17. sect. 37. affirmeth it in these words, Christo inquiunt hanc venerationem deferimus: primam si in coena h●c fieret, dicerem adorationem came demum esse legitimam, quae non in signa residet, sed ad Christum in caelo sedentem dirigitur. In this place Calvin finding fault with the worship that was given to the Bread at the elevation, and at the pompous carrying of it thorough the streets & public places; saith, that then the worship were lawful, if it were given to Christ in the action of the Supper, & did not rest in the sign, but were directed to Christ sitting in heaven. Peter Martyr, a learned and diligent Divine, is of the same judgement, for so he writeth: In Sacramento distinguimus symbola à rebus, & symbolis aliquen honorem deferimus, nimirum, ut tractentur decenter, & non abijciantur; sunt enim sacrae res, & Deo semel deputatae: quo vero adres significatas, eas prompt & alacriter adorandas concedimus; inquit enim Augustinus hoc in loco, Non peccatur adorando carnem Christi, sed peccatur non adorando, Class. 4. locus X. Sect. 49. & 50. Adoratio interna potest adhiberi sine periculo, neque externa sua natura esset mala; multi enim pij genua flectunt & adorant: In the Sacrament, saith he, we distinguish the symbols from the thing signified, & some honour we yield to the signs; namely, that they be decently handled, and not slightly cast away; for they are sacred things, & once dedicate to God; but as for the thing signified, these we grant, should be readily & cheerfully adored: for August. saith in this place, that it is no fault to adore Christ's flesh, but it is sin not to adore it. And after a little; Inward adoration may be used without peril, neither is the outward adoration evil of itself: for many bow their Knees & adore religiously. Calvin in the action of the Supper saith, that it is lawful to bow down and worship Christ sitting in heaven. 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 days of Honorius, yet certainly they might have lawfully bowed, for the reasons above named.   

SECT. 8. The objection of the Brazen Serpent answered.  
IF the Church might have lawfully bowed at this Sacrament, to God, before Honorius time, why may she not now bow as well as then? Because (say you) that gesture in this action hath been abused to Idolatry: and therefore as Hezekias caused the brazen Serpent to be broken, from the time the people began to adore it; so should Kneeling be abolished in this action, and not used, because therein it hath been abused to Idolatry. That the answer to this may be the more clear, two things would be considered; the first is, that when Hezekias destroyed the brazen Serpent, it had no use in Religion; next, that when the Brazen Serpent was destroyed, he discharged not that the worship should be given to God, to whom it was due, that before was abused, and given to the Brazen Serpent, as to bow their knees, to lift up their eyes and hands, and to burn incense to God, although before they had abused all these things, & given 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 been abused and given to the Idol. These things being considered, let us apply this example to the purpose; The Bread was made the Idol in the Sacrament, and it was adored, and unto it the Knee was bowed, which ought only to have been bowed to God; then the Bread should be abolished: but that cannot be, neither will the example enforce that, because it is not like the Brazen Serpent, that had no use in the worship of God; for it is an essential part of the Sacrament: and therefore although it was adored for God, & yet is made an Idol by Idolaters, it is not to be abolished by us, but by the sound & solid doctrine of the Word, should be restored to the right use & estimation that we should have of it in the Sacrament: So this example teacheth us not to discharge the bowing of the Knee; a gesture commanded by God to be used in his worship; but when we bow & adore, non in signo residere, not to rest on the sign, as Calvin saith, but to lift up our hearts to Christ that is in heaven, to worship him, his Body & his Blood, whereof this Sacrament is a memorial, & an Image, not made nor graven by the hand of man, but institute by Christ himself, to represent his Passion, and the application thereof to us, that thereby we might be stirred up to give thanks, both with external & internal devotion: which when we perform with bowing of the Knee, at the receiving of the Sacrament, we adore not the Sacrament, but Christ that is signified and represented thereby.   

SECT. 0. The difference betwixt Kneeling at the Sacrament, and before Images.  
IF here it be replied, that all Idolaters do likewise profess, that they bow not the knee to the Image, but to God, whom the Image representeth and bringeth to their remembrance: I answer, that he is an evil grounded Christian, who hath not learned to put difference betwixt the use of an Image in divine worship, and the works of God, his Word and holy Sacraments. Images are the doctrines of lies: they represent nothing, nor bring nothing to our minds of God, but lies: They teach us, that God hath eyes, and seeth not, ears & heareth not, feet & walketh not, and in them God is not worshipped, but a conception and fantasy in stead of God, bred and gendered in the mind by the Image: where, by the contrary the least of God's creatures do demonstrate and show so much of the divinity and power of God, as may serve to engender in our hearts, a true conception of him, and may furnish sufficient matter and cause, wherefore to worship him. How much more his Word and holy Sacraments, where God and his goodness is so lively expressed? To bow down then, when we have seen the works of God, when we have heard the Word, and when we receive the Sacraments: To adore him, whom by his Works, the Word, and Sacraments, we are taught to adore, is neither to bow down to an Idol, nor to worship God in an Idol. When the fire came down from heaven and consumed Elias sacrifice, the people that saw it, fell on their faces, and cried, The Lord is God; The Lord is God. In doing whereof, they adored not the fire, but the Lord, whom the fire taught them to be God. 1. Cor. 14. 24. If ye all prophecy (saith Paul) and an Infidel or Idiot come in, he is convinced by all, he is judged by all, and so the secrets of his heart are made manifest, and so falling on his face, he adores God, etc. In both these two examples, the principal cause of the falling down, is God, to whom they fell down, but the miraculous work of the fire, and the word of the Prophecy were the instrumental causes, whereby they were wakened, and stirred up. Causae monitoriae & excitantes. Even so, when we fall down at the Sacrament, the principal cause that moveth us, is God, to whom we Kneel: but the Sacrament is the instrument, whereby we are taught, and admonished to fall down at that time, and in that place; It being a memorial of the death of Christ, and the seal of the benefit of salvation, that we have thereby. And although we carry a religious respect and reverence to the Sacrament, as a mean and creature consecrated to a most holy use, yet not of that religious respect and reverence that we carry towards it; we bow not down our knees before it, but out of the religious respect and reverence, that by it, which we are taught to give to Christ, we bow our knees before him, to whom all knees should be bowed in that respect. And therefore this assertion (That he who boweth at the receiving of the Sacramental Bread & Wine, boweth down in the Act of Divine worship, before a consecrated creature, out of a religious respect and reverence of it. This assertion (I say) is a vain Sophistical cavillation: for the reverence and respect that we are taught by God's Word to carry to the Sacrament, is not the cause of our bowing down when we receive it: So out of that respect we bow not down as hath been said, but the reverence and respect that we are taught by the Sacrament to give to Christ, is the cause of our bowing down: the reverence that is due to the Sacrament, is not such as should move us to fall down before it; but the reverence that is due to Christ, whereof we are admonished by the Sacrament, wherein he is represented, breaking his Body and shedding his Blood upon the Cross for us, and with his own hand applying it to nourish us unto eternal Life. This reverence, I say, is such, and so great, as no gesture nor position of body is able sufficiently to express. Further, it is here to be marked, that he who boweth at the receiving of the Sacrament, is not properly said to bow before the Sacrament: for Coram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we interpret (before) is only properly attributed to living things, and not to things that want life; such as the Sacramental elements be; so we are properly said to bow before God, or the congregation, that is, to God, and in presence of the congregation: but when we speak of things that want life, we say not, before them, or coram, but versus, è regione, or ante, overagainst, or towards them: So David saith, I will bow towards the Temple of thy holiness, not, before it. It is properly said, that Idolaters bow before the Sacramental Bread: for they esteem it to be GOD, and bow themselves to worship it: but as for those who worship the true God, they bow themselves before God, at the Sacrament, that is, when they receive the Sacrament. This is to be marked, that the simple be not abused by the ambiguity of the word, and made to think that it is one thing, to bow at the receiving of the Sacrament, and to bow before the Sacrament; to worship it, as Papists do, which we profess ourselves to damn and detest. So to conclude this point; It is true, that the Papists Kneel when they receive the Sacrament, and so do not we; we Kneel to Christ that sitteth in Heaven, and so do not they; They give to the Sacramental Bread, the worship that is due to Christ; but we give that worship unto Christ himself. Therefore their Kneeling is prohibited in the second Commandment, and ours is allowed: for unto me (saith God) all knees shall bow.   

SECT. 10. We strengthen not Papists in their Idolatry, by our Kneeling at the Sacrament.  
FInally, it may be objected, that by introducing this gesture of Kneeling in stead of Sitting, used in our Church before, we strengthen our adversaries in their idolatry, weaken the faith of our infirm brethren, and condemn those that reform our Religion. Unto the first I answer, that the Idolatry of Papists consisteth no more in Kneeling at the action of the Sacrament, then at the action of public prayer: And as their Idolatry in praying standeth in this, that they direct their prayers, and bow their knees to the Saints and Idols whom they adore, and not to God: So in this Sacrament, their Idolatry is, the adoring and bowing of their knees to the Element of Bread, and not to their Saviour, the Bread of Life. And therefore, as the bowing of our knees, when we pray to God, confirmeth them not in their Idolatry in praying to Saints, no more in this action doth the bowing of our knees to Christ, confirm their Idolatry, in adoring the Bread: And so themselves esteem, whose writings are no less vehement against our Kneeling at the Sacrament, then against our Sitting: for it is not the Kneeling, except it be before an Idol, (which God forbid we should esteem the Sacrament to be) that maketh the worship Idolatrous: but the opinion, affection, and profession of the Idolaters, if they believe the Bread to be God, and be in their hearts affected, and devoted to it as to God, and openly in the doctrine and profession, avouch it to be God. Then it being manifest, that by Kneeling, they worship it, their bread is an Idol, and their Kneeling Idolatrous: for an Idol is not made by the operation of the hand, but by the opinion of the heart, and confession of the mouth, that is, not by the craftsman, but the worshipper. By the contrary, the Bread which we break, and the Cup which we bless, is not made an Idol, when at the receiving we bow our knees to God: Because in our confession of faith, and in our public Doctrine, in the thanksgiving that goeth before our receiving, and in our Exhortations we openly profess and affirm, that the Bread is not materially the Body itself, but the Sacrament of the Body of Christ, that the Cup is not materially, the Blood itself, but the Sacrament of the Blood of Christ: And therefore that our adoration and Kneeling is erected to God and our Saviour, who sitteth in Heaven at the right hand of the Father. And thus by our Kneeling, Idolaters are not confirmed▪ but confuted.   

SECT. II. The Kneeling offendeth not the weak Brethren.  
AS for our weak brethren, it is not the introduction of Kneeling that maketh them to offend, of whom I have heard many affirm, that there is no gesture that can sufficiently express the reverence and respect that in this action they owe to God: If patiently we can abide to hear the truth, the verity is, there is nothing that giveth such offence to the people, as our contentions amongst ourselves, while we pretend the offence of the people. When they see Cephas incensed against Paul, and Paul against Cephas, Pastor against Pastor, for Sitting and Kneeling; what can the simple people think, but that in these Ceremonies the substance of Religion consisteth, and that the change of these is the alteration of Religion, seeing we make so much ado about them? If we did inform our people, as our duty is, that the Kingdom of God is neither in Sitting, Standing nor Kneeling, but that these are indifferent Ceremonies, that may be used and not used; used in some Churches, and not used in others; used in some ages, and not used in others; used by some persons, and not used by others; as may serve best for edification: That the reformed Church of France that Standeth, when they rereive the Sacrament, differeth not in any substantial point of Religion, from our Church that Sat; and the Church of England that Kneeleth, differeth not from the Church of France, nor us when we Sat, and they stood: And therefore that now when we shall Kneel, we shall differ nothing from ourselves, when we Sat, in any substantial and necessary point or Ceremony, that belongeth to this sacred action. If this we would inform the people, and cease from contention, there would be no scandal taken by them. Calvin. Inst. lib. 4. cap. 10 sect. 30. God would not (saith the learned Divine) in external Ceremonies and Discipline prescribe particularly what we ought to follow, because he foresaw, that to depend from the condition of times, neither did he judge one form agreeable to all ages. here then (saith he) we must fly to the general rules, which God hath given, that according to them may be defined whatsoever the necessity of the Church requireth to be appointed for order and decency. Finally, seeing God hath set down nothing expressly, because they are neither necessary to salvation, and are diversly to be applied to the manners of every age, and for the edification of the Church: It is lawful, as the utility of the Church shall require, as well to change and abrogate those that have been in use, as to appoint new Ceremonies. I confess indeed, that we should not run rashly and for light motives to novation: but what may hurt, & what may edify, charity can best judge: Quam si moderatricem partiemur, salva erunt omnia. Which charity if we can suffer to be moderatrix, all things shall be in safety and go well. The same Author immediately before speaking of Kneeling, saith, that in the general, it is commanded by God, but the special determination when and where, and in what cases it is to be used, is left to the arbitrement of the Church. If the use of this Ceremony, which is appointed by God himself, be left to the determination of the Church, shall Standing or Sitting be exempted from their judgement, Ceremonies that are not prescribed by God? It is true, that for Standing we have some examples, but no rule nor precept, except it be for the Priests Standing at the Altar, when he did offer the Sacrifice. In the public worship of God, such as sacrificing and praying, I find not Sitting to have been used. As for the Passeover, it was sacrificed publicly, but was eaten in private houses, as another ordinary supper, whereat for commodity and ease, they were accustomed to Sit. Moses, when he was weary of Standing, Exod. 17. 12. was set on a Stone. here the Ceremony giveth place to Charity, and the service was not ordinary, but miraculous and extraordinary, 1. Kings 19 4. Elias likewise being weary, did sit down under a juniper Tree, ubi expetebat cum animo suo: Tremellius interprets Secum, where he desired in his heart to die, and said, It is enough, Lord, take my soul. This prayer is made in a secret place, and seemeth to have been a privy Meditation, 2. Samuel 7. 18. Our Translation hath, that David went in, and Sat before the Lord. The Marginal note hath, remained. 1. Chronicles 17. 16. Tremellius translateth the word Restitit, and noteth in the Margin, Consedit Catachresis. And we know the word to be often taken for manner, to remain: This gesture of Sitting, never commanded and never, or very seldom practised in God's public worship; must be far more subject to the judgement of the Church, and the power that she hath to abrogate and change Ceremonies (as Calvin saith) then Kneeling. And yet we find, the Primitive Church to have discharged the use of Kneeling at Prayer on the Lord's Day, and on every day from Pasche till Whit-sunday, and in stead thereof to have appointed Standing. If after this manner the Church might have lawfully interchanged Kneeling, a gesture ordained by God himself, with Standing, touching the which there is no precept: How much more may our Church interchange Sitting, a gesture never commanded in any public Act of Divine worship, with Kneeling, a gesture commanded by God, and most agreeable to this Sacrament in every respect, without giving of Scandal, either to Pastor or people?   

SECT. 4. That by Kneeling at the Sacrament, the reformation and practice of our Church is not damned.  
NEither doth this interchange damn the reformation and practice of our Church, which hitherto hath used Sitting, a Ceremony indifferent in itself, in their judgement 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 God's Word (all praise be to him) hath so prevailed, that publicly throughout the Kingdom, Transubstantiation, the Mass and Idolatry thereof, is universally abolished and abhorred. So that now we have greater cause to be afraid that abuse and corruption shall creep into this Sacrament, from pride, profaneness, and arianism, then from Papistry; as men are prone to run headlong from the one, to the other extremity; from the conceit of Transubstantiation, to contempt and despising of the sacred action, and from the adoring of the Bread, to adore themselves, affirming in print, that it is a great sin if a man in this Action do think himself inferior to Christ, and do not esteem and carry himself as his equal. And what is that but to adore himself, if Christ should be adored? This I call a Luciferian pride, or arianism: for he that accounteth himself Christ's equal, must either in his conceit abase Christ from being such a person as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God manifested in the flesh, and from the glorious condition of that estate: whereunto he is exalted at the right hand of the Father, far above Principalities and Powers, which is worse than arianism: Or he must imagine himself to be such a person, and of such quality, as our Saviour is, which no creature is, nor ever shall be. The Scripture saith, That when he appeareth, we shall be like him, but not his Equals; coheirs we are called; but are and ever shall be inferiors in degree to our elder Brother, with whom we must not strive for an equal portion: but content with such as shall please him to vouchsafe us: for all is his by nature and merit, and by his grace only we are, and shall be what we are. To think otherwise, is a Luciferian pride: these detestable assertions, springing from the bitter root of contention, about this gesture of Sitting at Table, do evidently declare, what place some men have begun already to give to Pride, Profaneness and arianism: and how lightly they esteem of the Sacrament, when they profess themselves to esteem so basely of our Saviour, the substance of the Sacrament, and so highly of themselves. What reverence is given by the common people to this Action, that I leave to be considered by every Pastor in his several charge; I fear, they think it less than they would wish. As we therefore do not, nor should not condemn and despise the judgement of our godly Predecessors, who to root out Idolatry, did interchange Kneeling with Sitting: so should we not condemn & despise the judgement of our Church at this time, who have again interchanged Sitting with Kneeling, considering it is an indifferent Ceremony, and Religious, not only for the use, but for the Author thereof, God; and that now matters standing in the estate wherein they are, it may have as good and profitable an use in our Church, as Sitting had before: For as Sitting hath helped to root out the error of Transubstantiation, and to abolish the Idolatrous Bread-worship; so Kneeling shall serve to preserve the Sacrament, from profanation, ourselves from pride, our Saviour from contempt, and to debar those frantic opinions above expressed. Sitting hath made a separation betwixt us, and the corruptions of the Roman Church: Kneeling shall serve to declare our Union with other wel-reformed Churches, with whom otherwise we agree in all points of doctrine: and to win such to our profession, of the Roman Church, who do not so much abhor our Communion for any error in the substance of faith, as for the profaneness that they esteem to be in some external Ceremonies. Paul became all things to all men, in things indifferent, to win some: if he became all things, may we not in some things; yea, in a thing commanded by God, conform ourselves to win some, if it be possible? Finally, who is ignorant, that all this alteration and change hath proceeded from the constant resolution, & the instant desire of a most wise and religious Prince, our gracious Sovereign? A motive of the greatest moment on earth; if either we consider his Royal authority, or Fatherly affection; what power he hath by the one, and what credit he deservedly hath by the other: who hath given, and daily gives greater proof of his love and care towards the glory of God, and the welfare of his Church; both by way of action and passion, than all his Subjects beside. His Highness Will then & Desire, against this and other points, being most orderly & formally propounded to the general Assembly of our Church, to be advised, reasoned and concluded: and being in itself most just and reasonable, as his Majesty is persuaded, not only out of his own most profound and incomparable knowledge (as in every thing, so chiefly in matters of this kind) but by the judgement of the best and most learned Divines of the Church: His majesties Will, I say, being such, and after such a manner propounded, and concerning only matters indifferent and alterable: if without greater reason, than any that was, or hath been propounded to the contrary, it had been gaine-stood; and his Highness thereby moved to grief & displeasure: there is no question, but upon those grounds and reasons, whereby he was persuaded that his purpose was lawful, he might have been provoked to proceed, and by his Royal Authority enjoin and command both Pastors and People, to give obedience in observing and practising these Articles: which if his Majesty had done, then should we, who were the Pastors of the Church, and members of that Meeting, have justly incurred the blame of pertinacy, and of unwise contention in the estimation of all peaceable, and well-disposed Christians: and should have given occasion to seditious and unquiet spirits, to burden a most just and equitable Prince, with a most vile imputation of tyranny; and made the Adversaries of the Truth to rejoice and exult, beholding through our foolishness, a breach made, and a gap opened, whereby the enemy might enter in betwixt us and our gracious Sovereign: whereupon what evils might have followed, may be easily perceived by all, who have not their opinions in greater estimation, than 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 move me to think; 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 we cannot disobey, but shall thereby offend our God▪ give scandal to his Church, and vantage to the Adversaries by our contentions and distractions: From the which, the God of Peace preserve us, & bless us with that Peace that passeth all understanding, until our Peacemaker appear, who shall reward his brethren the Peacemakers, not only with that most honourable style to be called the Sons of God, but to be Heirs and coheirs with him, of the Kingdom of God. Amen.  
FINIS.