GESTUS EUCHARISTICUS OR A Discourse concerning the GESTURE At the receiving of the Holy EUCHARIST OR SACRAMENT Of The Lord's Supper  
By GEORGE ASHWELL B. D. Rector of Hanwell.  1 Cor. 11. 29.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. D. Aug. in Psal. 98. — Nemo Panem istum manducat, nisi priùs adoraverit. 
OXFORD Printed by W. H. for Joseph Godwin and Richard Davis, Anno Dom. 1663.   

To the RIGHT WORSHIPFUL His Worthily Honoured Patron, S R ANTHONY COPE Of HANWELL, BARONET.  
Worthy Sir,  
THE unhappy Contentions▪ which have now broken the Church into so many Factions, began first about Ceremonies. A slight quarrel in outward Appearance. But the Apostle hath told us, that a little fire kindleth a great quantity of Fuel. Jam. 3. 5. And this Age hath found it too true. The same spirit of Disobedience, which began at these dry leaves, or Chips of Discipline, as they seemed unto most at the first, invading by Degrees the  Timber, and setting the whole wood in a flame. Great Differences have arose about these small matters. And we have at length almost lost the Substance of Religion, through our eager and unseasonable contending about the circumstantials. The Non-Conformists indeed, with much confidence and Clamour, lay the Blame of these Divisions upon the Rigour of their Superiors, in requiring an exact obedience to the Ceremonies, and pressing too hard upon tender Consciences. I could hearty wish, that some of Them who pretend so much to this Tenderness, and are so sensible of the least Burden bound by the Hand of Authority, had Consciences of a more even Temper, and a more constant Size▪ But it is strange to me, to see them contract and dilate their Consciences at pleasure, according to the Difference of Objects, (like the Pharisees of old, who strained at Gnats, and swallowed Camels) at the same time scrupling at small Duties, and swallowing down great Sins; and making disobedience to Man's laws, one of the best Characters of God's Servants, as if the fifth Commandment were abrogated among the Jewish Ceremonies; and Christian liberty consisted in opposing Those whom Christ hath set over us. Would to God they would at length lay aside their Prejudices and Passions, and show themselves as zealous for the Peace of the Church, as they have been for maintaining of Parties. Which I hope they will do, when they consider seriously with themselves,  
First, that the smaller the Ceremony is, which they contend about, in opposition to lawful Authority, the Disobedience is the greater, because in a matter of so easy Performance; and consequently, the Schism is more Groundless, and the offender more Guilty.  
Secondly, that these unhappy Contentions among the Guides of Religion, whether True or pretended ones, have already produced most sad effects among the People; whilst some have been misled into the grossest errors, and others have thought themselves the only Christians, by confederating in a Schism: some, distracted amongst the multiplicity of opinions, and walking uncertainly after contrary calls; others amazed, and at a stand; and too many, willing to persuade themselves, that Religion itself is scarce worth the seeking, or contending for.  
Thirdly, that the experience of these late years hath sufficiently taught us, there's no hope of unity in the Church, without Uniformity in the Service of God, and the Rituals of our Religion. Several Churches indeed, who are Independent of each other, (as the States are wherein they are seated, being ruled by different Laws and Governors) have, and may vary in ceremonials, without breach of Peace. But to suffer every private Person to follow his own fancy in matters of Religion, or the Dictates of some idolised Teacher, whom he hath chosen for his spiritual Guide, in opposition to the Government of the Church and State, wherein he lives, is the ready way to bring in an Infinity of Schisms, and confound all.  
A small Gap, or two, in a Hedge seems inconsiderable at f●rst; and the thin, tender Rind of an Apple seems as inconsiderable a Fence to the Fruit which it encloseth: yet frequent experience instructeth us, that the neglect of the one hath made way, both for the Cattle within to stray forth, and lose Themselves, and perish in their wander; and for stranger Cattle, to break in, and devour the Field. And the paring away of some small Portion of the other, hath caused the whole Fruit, first to discolour, and then to putrify. Such an Hedge, such a Rind, is the Order and Discipline of the Church, which consists in Ceremonies, and external observances; the least breach wherein, though not considerable at the first making, yet waxeth larger by insensible Degrees, and at length eats out the very Substance of Religion; as the late Times have evidenced to our Smart and Shame.  
Now to close up these Differences in the matter of Ceremonies, which first occasioned them, I humbly conceive it the most fair and rational way (seeing that holy Scripture saith little, or nothing of Them in particular) to make an impartial search into the Records of Antiquity, and the Judgement of those neighbouring Churches of ours in the West, which generally pass amongst us under the Title of Protestant, or Reform. For none of the contending parties, who pretend to any Christian Modesty or Ingenuity, will, I presume, disavow either of These, to both which they make an open claim. Seeing They pretend all to follow primitive patterns, and the example of those Neighbour Churches which have purged themselves from the Superstitions, and Corruptions of the Church of Rome. Yea they frequently make the pretended Conformity to These, a specious plea fortheir own Nonconformity to the Laws and Orders of their Mother Church. Now it is the Design of this small Treatise, to demonstrate the Consonancy of the Church of England's Judgement and Practice unto Both these, in the Gesture of kneeling at the Holy Eucharist. A Gesture which hath been much scrupled at by some, and absolutely cried down by others, as Superstitious, if not Idolatrous; as quite contrary to the nature of the Sacramental Supper, which it attends, and to the Practice of our Saviour, and his Apostles at the first institution. Upon what Grounds these Clamours have been raised, whether true or mistaken, let the indifferent Reader Judge, upon the Survey of these Papers; wherein I have taken some Pains, to tract the footsteps of the Church's Practice in all Ages and Places, as fare as the light of History, and my slender Reading could discover. Withal, I have endeavoured, to clear the Mistakes of Those, who have so eagerly set themselves against kneeling, whilst they pleaded for sitting at the receiving of this Sacrament.  
And I have made choice of This, among some other Ceremonies that are questioned, because it is of a more general Concernment. The Surplice, and Cross in Baptism, with some otbers that are stumbled at, concern the Clergy alone, who are enjoined to use them in their Ministry. But as for kneeling at the Sacrament, it concerns all alike, the People as well as the Priest, who are Both commanded to use it, and in case of Nonconformity debar themselves of the many and great Advantages of so Blessed a Sacrament, and so exclude themselves from the Communion of the Church, in the highest Mystery of our Religion. Now if this small Discourse prove so happy, through God's Blessing, to scatter the Prejudices of some, and confirm the waver of others, and so become a means of contributing aught towards the Peace of the Church, I have my much wished for end; and shall have just cause of joining my Thanks and Praises, with Theirs who receive any Benefit thereby, unto the great God of Truth and Peace.  
As to the choice of the Person, to whose Protection I have made bold to recommend so inconsiderable a Treatise; the very Title in the Front of this Epistle will, I hope, either defend or excuse me to the World, though the Discourse itself be unworthy of his Acceptance. For the very name of Patron is a sufficient Evidence of my Obligations, and may justly claim whatsoever I can do in this kind, as a Testimonial of my Gratitude; which I must show as I can, when I cannot as I would. And your Nobleness, I well know, looketh not so much at the Greatness of the Gift, as the good will of the Giver. Who, if God please to grant him life and leisure answerable to his Desires, will be ready to second this with some farther proofs of his observance. But this is not all. Your known zeal for maintaining the good Orders of the Church, with your exemplary Reverence at the public Service, and particularly, at this holy Sacrament; besides that Influence which your Suffrage and Authority had, in reviving the Ancient Law for the Gesture of kneeling thereat, might justly challenge this Dedication at my hands, though I had no other Reason or Relation.  
I have nothing more to add, but what I am bound upon all good occasions to remember; my hearty prayers for a Blessing upon Yourself, your Noble Lady, and all the Branches of your Ancient Family. And more especially, at this Present, that God would so prosper your Counsels and endeavours for the Public Peace, as we may once more Worship God in the beauty of Holiness, glorifying Him with one Mind and one Mouth, and serving Him with that Edification, that Order and Decency, which he hath commended unto us by the great Apostle of the Gentiles; that so you may prove an eminent Instrument of Glorifying God in this world, and as eminent an Object of his Glorification in the world to come. Which is the Cordial and Constant Prayer of,  
Worthy Sir, Your much obliged, and Faithful Servant to Command, GEORGE ASHWELL.   

The chief Heads, or Points Handled in this Treatise.  

WHat Gesture our Saviour and the Apostles used at the eating of the Passeover. pag. 1.  
How probable, that they used the same at the Celebration of the Eucharist. 4  
The Scripture herein silent. 6  
The Example of the Primitive Church the best rule to guide our practice in this case. 7  
Lying on Couches in the Church forbidden by ancient Councils. ib.  
Sitting not used at all in Divine Service, except at the reading of the Lessons, and the hearing of the Sermon. 8.  
Standing, the received gesture for many ages. 11  
Yet not generally used. 12  
But on the Lords Days, and some others, especially between Easter and Whitsuntide. 13.  
Testimonies out of Antiquity against kneeling at the communion examined. 19  
Standing used by the Minister at some parts of that service. 22  
That the people kneeled at Divine service, at other times than those before mentioned. 23.  
That the Communicants always used a Gesture of Adoration at the Receiving of the Sacrament. 34  
What Gesture the Churches of Christ at this day use in receiving it. 57  
Testimonies of some of the most eminent Divines of the Reformed Churches. 72  
Observations from Historical passages, and reasons, justifying the practice of the Church of England in this particular. 80  
Objections answered. 116.    

Pag. 5. l. 1. r. that Feast. ib. l. ult. deal after. p. 8. l. 26. r. the Gesture. p. 19 l. 19 depended. p. 36. l. 8, 9 depositum, fideliter reddit. p. 43. l. 10. Gardinerum. p. 46. l. 5. wherewith. p. 47. l. 19 whence. p. 61. l. 23. Basil. p. 62. l. 26. Conference of all the three parties, jointly agreed & concluded upon this and several other etc. p. 87. l. 17. deal and. p. 109. l. 2. r. might. p. 142. l. 5. not only such as were without.   

GESTUS EUCHARISTICUS.  
A DISCOURSE Concerning the Gesture at the receiving of the Holy Eucharist, or Sacrament of the Lords Supper.  
WHat Gesture our Blessed Saviour, and his Apostles used at the Institution, and first Celebration of the Holy Eucharist, is not expressly mentioned in the Gospel. That which they used at the eating of the Passover, is set down, and expressed by two words, which are promiscuously used by the Evangelists to signify the same Gesture, viz. sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matt. 26. 20. Mark 14. 18. Jo. 13. 23. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 22. 14. Jo. 13. 1●. Both which words our last English Translation commonly rendereth, Sitting down [at the Table] answerably to the Gesture now in use amongst us: but the words properly signify, Discumbere, vel Jacere, to lie down, in a leaning posture, on certain low Couches, such as were then in use (hence called Lectuli caenatorii, vel discubitorii) the principal Guest at the head of the Couch; the Second, a little lower, and behind him, laying his Head in the Bosom of the first, and so successively, as many as the Couch would conveniently hold. That this was the posture of our Saviour, and his Apostles, at the eating of the Passover, will appear not only by the proper signification of the words, and the known Custom of the Jews in that age, but also by a Passage recorded by St. John, touching our Saviour, and himself, John 13. 23. There was one of his Disciples, whom Jesus loved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who leaned on the Bosom of Jesus. Compared with John 21. 20. Where we read that Peter turning about, saw the Disciple whom Jesus loved, following, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who also leaned on his Breast at Supper; yea, the Jews had been so long accustomed to this Gesture before our Saviour's time, that when some Thousands of them were to be miraculously fed by him, with a few loaves, and fishes, though they were then in the open fields, yet they readily applied themselves to the same Posture, when upon our Saviour's command, they were distributed into several Companies, con●isting of equal numbers, to partake of that food, wherewith he purposed to satisfy them all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He commanded his Disciples, ut accumbere facerent, to make them all lie or lean down upon the Grass. Then it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They lay, or leaned down in ranks, by Hundreds, and by Fifties. Mark 6. 39, 40.  
Now, this Table-Gesture the Jews had learned of the Greeks, and Romans, who for many years had lorded it over them, and taught them this among other Customs. To say nothing of the Persians, under whose Dominion they had lived for many years before, upon their Return from the Babylonish Captivity; for they also used the same Posture at their Feasts, and Banquets, as we read, Esth. 1. 5, 6. Where in the description of the Royal Feast, which King Ahasuerosh made the Citizens of Shushan, in the Court of the Palace-Garden; among other particulars, whereby the magnificence of the Feast is set forth, we find mentioned Beds of Gold, and Silver. And at the Banquet wherewith Queen Esther entertained the King and his great Favourite Haman, we find him supplicating for his life to the Queen, lying prostrate on his face, upon the Banqueting Bed, whereon she reposed, Esther 7. 7, 8.  
But if any desire to see more touching the use of this Table-Gesture, among the Jews, they may please to consult the following passages in the History of the Gospel. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Mat 9, 10. and 22. 10. and 26. 7. Luke 7. 37. and 22. 27. and Jo. 6. 11. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Mat. 15. 35. Luke 11. 37. and Chap. 14. 10. and 17. 7. Joh. 6. 10. and 21. 20.  
It is probable indeed, that our Saviour and his Apostles used the same Gesture at the Celebration of the Eucharist, which they had used at the eating of the Passover; First because we read that this Sacrament was instituted at the Close of the Feast, before the food was quite taken away from the Table, viz. at the end of the last Course. So St. Matthew tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they were eating, Jesus took Bread, and blessed it, etc. St Mark saith the same, Chap. 14. 22. with whom we may compare St. Luke, Chap. 22. 15, 19 Secondly, because the Evangelist St. John tells us of himself, that he leaned on the Bosom of Jesus, a little before Judas went out. John 13. 23. with chap. 21. 20, 24. Now, that Judas, before he went out to betray his Master, received the Sacrament with the rest of the Apostles, is not only the Judgement of the Church of England (expressed in the Exhortation before the Communion) but the general opinion also of the ancient Fathers; Both grounding their Judgement, as I suppose, on those words of St. Luke. Ch. 22. 19, 20, 21. Where the Evangelist tells us, that after our Blessed Saviour had delivered the Sacrament in both kinds to his Apostles, he added these words, Behold, the hand of him that betrayeth me, is with me on the Table.  
Probable I say, not certain, because St. Luke, and St. Paul both tell us that this Sacrament was instituted after Supper. The Evangelist informing us, that our Saviour took the Sacramental Cup, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after Supper: which circumstance the Apostle also thought fit to remember us of, where he particularly relates the order, and manner of the Institution, viz. 1 Cor. 11. 25. And St. John tells us, that Supper being ended, our Saviour arose from the Table, and washed his Disciples feet, and afterwards set himself down again. So that, for aught is expressed to the contrary, he might possibly vary his Posture, and his Disciples with him, when he celebrated that Gospel-mystery, which he then instituted, in the room of the Jewish Passover, especially when the Text saith, that he began the Celebration thereof with a new Benediction; which clearly appears by comparing, Mat. 26. 26, 27, 28. with Luke 22. 17. 20.  
Thus the Scripture leaveth us somewhat in the dark, as touching the Gesture which our Saviour, and his Apostles used at the first Institution: which doubtless it would never have done, if the Gesture then used had been obliging to posterity; whereas we find not there mentioned so much as a certain pattern to imitate, much less any Precept to bind us unto Obedience. Now, in such a case as this, I know no better rule to guide our Practice by, than the examples of the Primitive Church, which in all reason should best know what the Apostles both did and taught, and therefore is to be looked upon, as the best keeper and witness of what they left us, as the most faithful Depositary of their Principles, and the most authentic Directress of our Practice. Now, if we please to consult the most ancient Records of those early Times, this we shall find.  
First, The Council of Laodicea (which was somewhat ancienter than that of Nice, and whose Canons were afterwards received into the Code of the Church-Universal) absolutely forbiddeth the posture of lying on Couches in the Church, at the Celebration of the Lords Supper, or the feasts of Charity which accompanied it.  
The words of the Twenty eighth Canon of that Council, are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, The Feasts of Charity are not to be kept in the Lord's house, or in the Church, neither may ye eat, or make Couches in the House of God. The same Gesture was 〈◊〉 afterwards forbidden to be used, in the very same words, by a great Council of Greek Bishops assembled in Trullo, and that under the pain of Excommunication, viz. Can. 74. Both Councils, as I suppose, either conceiving this Gesture not reverend enough for so venerable a Mystery, or (at least) much subject to abuse, which I the rather think, because I find some such like abuse crept into the Church of Corinth in those early days, which the Apostle also sharply taxeth, 1 Cor. 11. 22. 29. Have ye not houses to eat, and to drink in? Or despise ye the Church of God? he that eateth, and drinketh unworthily, eateth and drinketh Damnation to himself, not discerning the Lords Body. Where he blames them for using the same freedom, and bold carriage at the Lords Table, and the Feasts of Charity, which waited on it, as at their own ordinary meals, thereby making no difference between their Corporal and their Spiritual Repast; for which cause these Agapae, or Feasts of Charity▪ were afterwards left off, when the Abuse began to spread so far, as universally to prevail.  
Secondly, for Sitting, this Gesture which our Non-Conformists so much contend for, as the most proper for the Holy Communion; it was so far from being appropriated thereto of old, that (upon the best search I could make) I have not found it used at all in Divine Service, except at the reading of the Lessons, and the hearing of the Sermon. For Justine Martyr implies that during this part of the Service, the People sat; when he thus informs us concerning the Christian Assemblies of his time (such at least, wherewith he was acquainted.) After the reading of the Lessons, and the Exhortatory Sermon of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Bishop, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, we rise up altogether, and send up our Prayers, Apol. 2. But whether, or no this was permitted to the People in all places, I much question: partly, because Optatus tells us, Populus in Ecclesiâ sedendi licentiam non habet, that is, the People is not licenced to sit in the Church; partly, because in most, if not all the Eastern Churches at this day, the People have no seats at all allowed them in the Church, as I shall show anon. However, this is clear enough, that after the first Service was ended, the Catechumen, and some others dismissed, and the office of the Communion begun, the People never sat, no not so much as in the Intervals of that Service. For first, the same Justin Martyr, in the place alleged, makes not the least mention of any return to Sitting, after they once arose upon the ending of the Sermon. Secondly, St. Austin implies, that after the Beginning of the Communion Service, they constantly used a Gesture of Adoration (which sure no sober man can think to be sitting) until the whole was ended; worshipping God without any Interruption, in Prayers, Supplications, Intercessions, and Thanksgivings, partaking of the Holy Supper, offering, and devoting themselves to God; So he, Epist. 59 ad qu. 5. And long before him, His Countryman Tertullian speaks more home, and particularly to this purpose. De Orat. c. 12. Where he reprehends the irregular carriage of some in his Church, who sat after part of those Prayers were ended. Vel propterea in nobis reprehendi meretur, quod apud Idola celebratur. Eo apponitur irreverentiae crimen, etiam ipsis nationibus, siquid saperent, intelligendum. Siquidem irreverens est assidere sub conspectu, contraque conspectum ejus quem cum maximè reverearis ac venereris. Quanto magis sub conspectu Dei vivi, Angelo adhuc Orationis astante, factum istud irreligiosissimum est; nisi exprobramus Deo, quod nos Oratio fatigaverit? That is, The Gesture of sitting after Prayers, therefore deserves to be reproved, because it is used in the Idol-Temples. Add hereunto the Sin of Irreverence, which the very Heathen, if they were wise, would take notice of: for it is irreverent to sit in his presence, whom Thou dost highly honour, and regard. How much more irreligious is this Gesture, in the sight of the Living God, the Angel of Prayer yet standing by, unless we think fit to upbraid God, that our Prayers have tired us? Where, in his mentioning the Angel of Prayer to stand by, he seems to allude to that Passage in St. Luke, chap. 1. 11. where we read, that the Angel Gabriel appeared to Zachary the Priest (as he was officiating in the Temple) standing on the Right side of the Altar of Incense; or else, to that Vision of Saint John, Rev. 8. 3, 4. Wherein he is said to have seen an Angel standing at the Altar, having a golden Censer, to whom there was much Incense given, that he should offer it with the Prayers of all Saints.  
Thirdly, as to the Gesture of Standing, there is more to be said for it; for there be clear Testimonies of Antiquity, that this was the received Gesture at Divine Service for many Ages; especially, on the Lord's Day, and some other Solemn Feasts then celebrated.  
But whereas some great Champions of the Non-Conformists have confidently affirmed, that there was no Kneeling at all, but Standing only used in the Church, from the year 150 to the year 1220. when the Decree of P. Honorius first came forth; as it makes little for them, could it be proved, so will they be found also not a little mistaken in the Thing itself, which they so confidently assert. First, if it could be made appear, it makes against all those who sit at the Communion, or at any other part of the Public Service. But secondly, upon better Examination, we shall find this Gesture of Standing not so generally used, as they would bear us in hand; whether we regard the parts of Divine Service, or the times and places in which it was performed. St. Austin I am sure, who is one of their prime Witnesses, durst not be so confident, but modestly tells us, ut autem stantes in illis diebus, & omnibus Dominicis oremus, utrum ubique servetur, ignoro: That is, Whether this Custom of Standing [between Easter, and Whitsuntide] and on every Lord's Day, be every where observed, I cannot tell. Epist. 119. c. 17.  
I shall endeavour therefore to lay down the Truth in this particular, as near as I can, out of the best Authors, I have met with; and then I shall show how this ancient Custom of Standing at Divine Service doth by no means prejudice the practice of our Church at this day, which is, to kneel at the receiving of the Communion. My Propositions shall be four.  
PROP. I. The Primitive Church used Standing at Divine Service, on the Lords Day, and some others, especially, between Easter, and Whitsuntide, which practice was afterwards confirmed, and commanded by the first General Council held at Nice; the Twentieth Canon whereof runs thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, Because there be some who kneel on the Lord's Day, and in the days between Easter, and Whitsuntide, that all things may be alike observed in every Diocese, it seemed good to the Holy Synod, that all should make their Prayers unto God standing. Now, this Canon of the Nicene Fathers enjoined this Gesture universally, for Uniformity sake; or revived it, where it had been before laid down; but that it was long before observed, will appear by the Testimony of Tertullian, De Cor. Mil. cap. 3. Die Dominico jejunium nefas ducimus, vel de geniculis adorare. Eadem immunitate à die Paschae in Pentecosten usque gaudemus, that is, We count it unlawful to fast on the Lord's Day, or to worship kneeling; we enjoy the same freedom from Easter till Whitsuntide.  
Notwithstanding, that Advocate of Non-conformists is much mistaken, who understandeth [Statio] in Tertullian, of Public Prayer; and supposeth, that the Lords Days were called, Dies Stationum, from the Posture of Standing, then used in Divine Service; Whereas it is clear by several Passages in his Writings, that by [Dies Stationum] he means, Set and Solemn Days of Fasting, wherein Divine Service was drawn out to an extraordinary length. The Similitude being taken from the Stationes Militares, The standing of Soldiers on the Watch, or Guard, when the Enemy was at hand, and ready to assault them. The reason was, because when they kept those Stations, or Watches, they fasted all the while. Si Statio de Militari exemplo nomen accipit (nam & militia Dei sumus) utique nulla laetitia, sive tristitia obveniens castris, stationes militum rescindit. Nam laetitia libentius, tristitia solicitius administrabit disciplinam. Tert. de Orat. cap. 14. that is, If our Christian Stations [or Fasts] take their name from the Army-Pattern (for we are God's Militia) sure neither joyful nor sad Accidents which befall the Camp, take the Soldiers off from their constant Watches, for Military Discipline is observed more cheerfully by the joyful, more carefully by the sad. A little before, he hath these words concerning the same Subject. Similiter de Stationum diebus, non putant plerique Sacrificiorum orationibus interveniendum, quòd Statio solvenda sit accepto corpore Domini. Ergo devotum Deo obsequium Eucharistia resolvit, an magis Deo obligat? Nun solennior erit Statio tua, si & ad aram Dei steteris? accepto corpore Domini, & reservato, utrumque salvum est, & participatio Sacrificii, & executio officii; that is, Likewise touching our public fasting Days [or Stations] many think it not then fitting to communicate in the Service of the Holy Eucharist, because their Fast must end, when they have taken the Lords Body. But doth the Eucharist dissolve the Duty and Devotion, or the stronglier oblige us to perform it unto God? Will not thy Fast [or Station] be the more Solemn, if thou stand also at God's Altar? If thou take the Lords Body, and reserve it, both Duties are preserved inviolate, as well the partaking of the Sacrifice, as the performing of the Service? Also, De Cor. Mil. cap. 11. Jam, & Stationes, aut alii magis faciet, quam Christo? aut & die Dominico, quando nec Christo? that is, Will the Christian-Souldier keep his Fasts, and Watches to any other, rather than to Christ? Or on the Lord's Day, when none are kept unto Christ? For he had told us at the Third Chapter before, Die Dominico jejunium nefas ducimus; On the Lord's Day we judge it unlawful to fast. Besides, in his Tract de Jejunio, he mentions, Quartae sextaequé feriae Stationes; that is, the Fasts [or Stations] of Wednesday, and Friday, which are generally known to have been of old observed for Fasting Days, throughout the Christian Churches.  
But however he be mistaken in this Particular, by a misinterpreting of [Dies Stationum] in Tertullian, for the Lords Days, yet the Thing itself, That Christians stood at Prayers on those days, is witnessed by the concurrent Testimonies of Saint Cyprian, Jerome, chrysostom, and Augustine, for the Elder Times; by Venerable Bede, and his Scholar Alcuinus, for the Middle Age; yea as low as Anselme, and Hugo de S. Vict. which last flourished near the middle of the Twelfth Century. The same is witnessed also by three of the Councils; viz. by the Sixth Council of Carthage, held there by 217 Bishops. An. Dom. 419. Can. 20. By the great Council of Eastern-Bishops assembled in Trullo, a large room of the Emperor's Palace so called at Constantinople. Can. 90. It was held in the year 680. And lastly, by a Council of Western Bishops, assembled at Turone, by the command of Charles the Great. An. Dom. 813. Can. 37. I think it not material to set down all their words. It will be sufficient to transcribe the words of this last Council, and the last Doctor named, whereby it will appear that this custom continued very long, even in these Western parts. The Thirty seventh Canon of the Council of Turone gins thus: Sciendum est, quòd exceptis diebus Dominicis, & illis Festivitatibus, quibus & universalis Ecclesia, ob recordationem Dominicae Resurrectionis, solet stando orare, etc. that is, You are to know, that excepting the Lords Days, and those Festivals on which the Universal Church, in memory of our Lord's Resurrection, is wont to pray standing, etc. And Hugo de S. Vict. observes, that the People stood at Prayer, until the Collect, Domine Deus Pater, qui nos ad principium etc. that is, O Lord, our Heavenly Father, which hast safely brought us to the Beginning of this Day etc. Which is the last Collect, at Morning Prayer, in our English Liturgy, at the first Service. Between which, and the Second, or Communion-Service, the People went forth of the Church, as he there tells us, His finitis, omnes exeunt; that is, These Prayers being ended, all depart. Now, of these Prayers at the first Service, he further saith, Et haec omnia in Dominicis, & caeteris festivis diebus stando dicuntur, propter memoriam Dominicae Resurrectionis, cum quo omnes Sancti spe consurrexerunt; that is, All these Prayers are said standing, upon the Lords Days, and some other Festivals, in memory of our Lord's Resurrection, with whom all the Saints are risen in hope.  
When, and upon what Reasons, this Gesture came afterwards to be left off in these Western Parts, I cannot as yet learn. Whether it were changed into kneeling, as the more humble, and reverend Gesture; or that kneeling was taken up in opposition to the Greek Church (wherewith this of the West was then at variance) which used standing in Divine Service, and yet useth it: or, because the Ground, and Motive thereof ceasing in time (viz. The testifying of our Saviour's Resurrection to the Infidels) and becoming every day less pressing, as the World came more, and more in to the Faith of Christ, the Gesture of standing, which dependeth thereon, vanished by Degrees, and was altered into that of kneeling; I cannot determine; but shall leave it unto those who have read more, and can judge better.  
I shall add only three Testimonies, which the Adversaries to kneeling at the Communion urge in favour of their Nonconformity, and then examine briefly what strength there lies in each of them. The first is taken out of Justine Martyr, in the place forecited, at the latter end of his second Apology; where, describing the manner, and method of Divine Service at the public Assemblies, he tells us, that after the Sermon was ended, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The people risen up altogether, and sent up their Prayers unto God, which when they were finished, Bread and Wine (with water) were brought, or offered. Then the Bishop in like manner sendeth up Prayers, and Thanksgivings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with his utmost devotion, the People joyfully attesting their consent, by saying, Amen. Then distribution is made to every one of the Elements so consecrated, or blest etc. In which words, say they, there is not the least mention of any alteration of the people's Gesture to kneeling, after they once risen up, upon the ending of the Sermon. To which I answer: First, This is but a Negative Argument, and proves nothing. No change of Gesture is here mentioned, therefore none there was. Secondly, as there is no mention of changing their Gesture into kneeling, so (much less) of any change thereof into sitting▪ which is now so eagerly contended for; for we use to rise from our seats, that we may kneel to Prayers, but never to sit at them. Thirdly, I shall prove anon by sufficient Witnesses, that the People fell down, or kneeled at some part of the Communion-Service, and used a Gesture of Adoration, in the Act of Receiving.  
The second Testimony, is that of Dionysius Alex. in Euseb. Eccles. Hist. lib. 7. cap. 9 Where writing to Xistus Bishop of Rome, concerning one who desired Rebaptisation, because he had been formerly baptised by the Heretics in a wrong Form, with a Baptism, as he said, full of Impiety, and Blasphemy; He tells Xistus, that he durst not Rebaptize him, although troubled in mind about it, because the Person so baptised by Heretics had often communicated, heard the Eucharistical Service in the Church, and said Amen, with the Rest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Standing at the Holy Table, and that he had reached forth his Hand to partake of the Holy Food. To which I answer, First, That the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] may well be rendered by juxta sistere se, vel adesse, and so signify rather his presence at the holy Table, than his manner of Gesture. Ruffinus therefore rendereth it thus, Quòd tamdiu in Sacramentis nobiscum particeps fuerit; That he had been so long time Partaker with us in the Sacraments. And again, Neque audet ultra ad mensam Dominicam accedere; Neither dares he any more approach unto the Lord's Table. Secondly, the Party might well stand near the Lords Table, at some part of the Prayers, and yet change his Gesture in the Act of Receiving: Which that it was the Custom, I shall show anon.  
The third Testimony is that of Theodoret, Eccles: Hist. l. 5. c. 17. Where he brings in Saint Ambrose thus speaking to the Emperor Theodosius, or rather thus admonishing him by his Deacon, when he was entering into the Chancel, to receive the Communion, which was allowed to the Clergy only, Exi, & sta cum aliis laicis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go forth and stand with the rest of the Laity. But this proves not, the Laity stood when they actually received, but that they waited for it in that posture.  
PROP. II. The Priest or Minister, who officiated at the Lords Table, stood at some Parts of that Service. Which is appointed also by the Rubric in our Communion Service to the Priest that consecrates, agreeably to this ancient Practice. Those ancient Constitutions, which go under the name of Clemens, lib. 8. ca 12. thus inform us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, The Bishop clothed in a white shineing vestment, and standing at the Altar praying. Saint Augustine also tells us the same, Quis audivit aliquando Fidelium, stantem Sacerdotem ad Altar, dicere in precibus, offero tibi sacrificium Petre, vel Paul? that is, Which of the Faithful ever heard the Priest standing at the Altar, to say in his Prayers, I offer sacrifice to thee, O Peter, or to thee, O Paul? St. chrysostom witnesseth the same for the Eastern Churches, when he makes this complaint, which we read, ad Ephes. Hom. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, We stand in vain at the Altar. There is none to communicate.  
PROP. III. It appears notwithstanding by several good Authors, and by many of the same Witnesses which are produced for standing, that when Divine Service was celebrated on other Days (besides the Lord's Day, and the time between Easter and Whitsuntide) the People kneeled; yea, even on the Lord's Day, at some part of the Prayers; and more particularly, at some part of the Communion-Service; the Minister also, who officiated at the Lords Table, joining with them in the same Gesture.  
Origen. Hom. 5. in Num. Qu●d genua flectimus orantes, & qu●d ex omnibus coeli plagis ad solam Orientis partem conversi Orationem fundimus, non facile cuiquam, puto, ratione compertum. Sed & Eucharistiae, sive percipiendae, sive eo ritu quo geritur explicandae, quis facilè explicet rationem? Et tamen omnia haec operta & velata portamus super humeros nostros, c●m ita implemus ea & exequimur, ut à magno Pontifice, atque ejus filiis tradita, & commendata suscepimus. that is, That we kneel, when we pray, and praying turn to the East alone, amongst all the Coasts of Heaven; it will not be easy for any one I think, to assign a certain reason. So also for the Ceremonies, wherewith the Eucharist is celebrated, or received, who can render a ready Reason? Yet all these we carry covered, and wrapped up upon our shoulders (alluding to the Levites, who so carried the Parts and Utensils of the Tabernacle) when we so execute and perform them, as we have received them delivered and commended unto us, by the great High Priest, and his Children, that is, by Christ and his Apostles.  
Saint Jerome expounding those words of the Apostle, Ephes. 3. 14. Flecto Genua; I bow my knees, etc. hath these words, Haec autem spiritualiter exponentes, non statim juxta literam orandi consuetudinem tollimus, quâ Deum genu posito suppliciter adoramus, &, fixo in terram poplite, magis quod ab eo poscimus, impetramus. Legimus enim & Paulum in littore sic orasse, & geniculationes in Oratione praeceptas. That is, When we expound these words in a Spiritual Sense, we do not presently take away the custom of praying according to the Letter, whereby we humbly worship God upon our bended knees; and fastening them to the earth, the easilier obtain that which we beg of him, for we read, that Paul so prayed on the Shore; and that kneeling is commanded in Prayer.  
Saint Aug. de Curâ pro mortuis, cap. 5. Orantes de membris sui corporis faciunt, quod Supplicantibus congruit, cùm Genua figunt, cùm extendunt manus, vel etiam prosternuntur Solo, & siquid aliud visibiliter faciunt; quamvis eorum invisibilis voluntas, & cordis intentio Deo nota sit; nec ille indigeat his indiciis, ut humanus ei pandatur animus; said his magis seipsum excitat homo ad orandum, gemendumqu● humili●s, atque ferventi●s. Et, nescio quomodo, cùm hi motus corporis fieri, nisi motu animi praecedente non possint, eisdemque rursus exteriùs visibiliter factis, ille interior invisibilis, qui eos fecit, augetur; ac per hoc cordis affectus, qui, ut fierent ista, praecessit, quia facta sunt, crescit: that is, Those who pray, order the Members of their Body, as becometh Suppliants, when they bow their Knees, or stretch forth their hands, or lie prostrate on the ground, or what other Gesture they use visibly, although their will and intention of Heart, which are invisible, be known to God; so that he needs not these outward Signs, whereby the mind of man should be discovered unto him. Yet by such Gestures, a man quickens and stirs up himself, to utter his Prayers and Sighs the more humbly and fervently. And, I know not how, though these Gestures of the Body depend upon some precedent motion of the Mind, yet that inward, and invisible motion is increased and strengthened by these outward visible Gestures; and that affection of the heart, which preceded them, is thereby augmented.  
Caesarius Bishop of Arles, who flourished in the latter end of the Fifth Century, hath these words. Hom. 12. Qui vult Missas ad integrum cum lucro animae suae celebrare, usque quo Oratio Dominica dicatur, & Benedictio populo detur, humiliato corpore, & compuncto cord, se debet in Ecclesiâ continere. That is, He that will celebrate the whole Liturgy to the gain of the Soul, aught to abide in the Church, until the Lords Prayer be said, and the Blessing be given to the People, with an humbled Body, (viz. kneeling) and a contrite heart. The same Father entitles his Thirty fourth Homily, De genibus flectendis in Oratione; Of kneeling in Prayer, wherein he thus admonisheth the People. Rogo vos, & admoneo, fratres charissimi, ut quotiescunque juxta Altarium à Clericis oratur, aut oratio Diacono clamante indicitur, non solum corda, sed etiam corpora fideliter inclinetis. Nam dum frequenter, sicut oportet, & diligenter attendo, Diacono clamante, Flectamus Genua; Maximam partem populi, velut Columnas, erectos stare conspicio; that is, I entreat and admonish you, my dear Brethren, that as often as the Clergy pray at the Altar, or Prayer is enjoined you by the voice of the Deacon, you would loyally bow as well your Bodies as your Hearts. For whilst I oft, and diligently (as behoves me) observe you, whilst the Deacon cries aloud, Let us bend our knees, I see the greatest part of the people, to stand as stiff as the Pillars in the Church. Whereby it appears, that this Exhortation of the Deacon, and consequently the Gesture of Kneeling at some part of the Public Prayers, was very anciently used, since it is mentioned by him, as a Thing used of old, not newly introduced at that time into the Church. Again he saith; I would feign know of Them that will not kneel, nor bow down their Heads, if they should sue for any needful Thing to the Judge, or any other Person in Power, whether they would supplicate standing, and holding their Heads in an upright posture? Lastly, he presseth us with the example of our Saviour. Orat prostratus in terrâ Medicus, & non inclinatur aegrotus? Orat, qui judicaturus; Et orare dissimulat judicandus? That is, The great Physician prays, lying prostrate on the Earth, and shall the diseased Sinner disdain to bow? He thus prays, who is to judge us; and shall he that is to be judged make slight of it? No man, saith he, Can drink of an earthly Spring, unless he stoop, or bow down; so no man can drink of Christ, the living Fountain, and the River of the Holy Ghost, unless he bow down in all humility.  
5. Alcuinus, who flourished in the latter end of the eighth Century, in his Book de Divinis Officiis, cap. 18. tells us, Pontifex veniens ante Altar, sive (ut in alio Ordine legitur) transiens in dextram partem Ecclesiae, infra thronum, dicit, Oremus. Et Diaconus, flectamus Genua: That is, The Bishop coming before the Altar, or (as another Rubric hath it) passing to the right side of the Church, below his Stall, saith, Let us pray; then the Deacon cries, Let us kneel. A little before he saith, Pro periculis hujus vitae, & pro Haereticis, & per omnes alias Orationes genua flectimus, ut per hunc habitum Corporis mentis humilitatem attendamus; Excepto, quando pro perfidis Judaeis oramus; that is, We kneel, when we pray against the Perils of this life, when we pray for Heretics, and throughout all the rest of our Prayers, that so by this Gesture of Body, we may wait on the humility of our mind; except only, when we pray for the unbelieving Jews. The reason whereof he subjoins; Because they bowed the knee mockingly to our Saviour, thus doing a good work amiss. The Christians therefore avoided kneeling, when they prayed for them, to demonstrate their hatred against dissembled Services.  
6. Anselme (or Hervaeus) on Ephes. 3. 14. commenting on the same words with St. Jerome, saith, Per flexionem Genuum intelligimus humilitatem Supplicantis; nam ad hoc solent in Oratione flecti Genua, ut humilitas interior denotetur, & humiliori supplicatione affectus Orationis commendetur, that is, By the bending of the knees, we understand the humility of the Suppliant, for we therefore use to bow our knees in Prayer, that we may signify our inward Humility, and recommend the Devotion of the Prayer, by the humble Gesture of the Suppliant.  
7. Hugo de S to. Vict: de Off. Eccles. lib. 2. cap. 2. In the place forecited; When he had told us of the posture of Standing at Prayers on certain days, he immediately subjoins, In aliis autem diebus▪ Genua in terram fixa tenemus, dum dicuntur Preces quae dicuntur propter levia peccata; Et dum dicitur poenitentialis Psalmus, Miserere mei Deus, qui propter gravia peccata frequentatur, that is, But on other days, we kneel down upon the ground, whilst those Prayers are uttered, which are made for our lighter Sins; Also, whilst the Penitential Psalm, Miserere mei Deus, (viz. the 51.) is repeated for our more grievous Transgressions.  
The Council of Turone, held by the Western Bishops, under Charles the Great, and Leo the Third, not only mentions, but commands the same Gesture of kneeling; in the forecited Canon 37. Sciendum est, quòd exceptis diebus Dominicis— Fixis in terram Genibus, suppliciter Dei clementiam nobis profuturam, nostrorumque criminum indulgentiam, deposcendum est. Cujus rei in Evangelio ipse Dominus nobis debit exemplum. Sed & Stephanum Martyrem, & Apostolum Paulum eadem fecisse, liber Actorum Apostolorum testis est, ex quibus intelligi datur, oportere Christianum humiliter ad terram posterni, ne fortè illi dicatur, Quid superbis terra, & cinis? that is, You are to know that excepting the Lords Days— We must humbly on our bended knees implore the mercy of God, to be helpful to us, and crave the pardon of our Sins; whereof the Lord himself, in the Gospel, hath given us an example. The like doth the Book of the Acts of the Apostles witness of Stephen the Martyr, and Paul the Apostle; by which ye may understand, that a Christian ought to prostrate himself humbly to the Earth, lest it be said unto him, Why art Thou so proud, O dust, and ashes.  
Yea, long before most of these Testimonies, we have the practice of the Christian Soldiers under Marcus Antoninus, to commend this Gesture unto us; and that, confirmed by an eminent Miracle. Thus Justin Martyr, at the end of his second Apology, relates the Story, out of the Epistle of the Emperor to the Roman Senate: That he with his Army, being exceedingly distressed for want of water, in the borders of Germany; the Enemy also being near, and ready in far greater Multitudes to assault them; the Christian Soldiers, who were in his Army, being called forth by him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, casting themselves down upon the Ground, prayed for the Emperor, and his Army, that God would relieve and comfort them in their distress, as having now wanted water for the space of five days; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As soon, saith the Emperor, as they cast themselves on the Ground, and prayed unto the God whom I knew not, immediately water came down from Heaven, very cool, and refreshing on the Romans, but upon their Adversaries, hail accompanied with fire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Yea we immediately felt the presence of God, upon their Prayer, as of an invincible, and immortal Deity. So highly did God approve, and reward the Prayer of these Christian-Souldiers, which was attended by this humble Gesture.  
But the most principal Testimony of all (which therefore I have reserved last) is that of St. Chrysostom, in 2. Ep. ad Cor. Hom. 18. in Morali. pag. 647. Edit. Savil. Where relating the particulars of the Communion Service, he thus speaketh; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, One may see how the People beareth no small part in the public Prayers. For Prayers are made both by Priest and People, for the Possessed and the Penitents; all uttering one, and the same Prayer, Prayer full of compassion. Then, when we have excluded those from the sacred Rails, who are not in a capacity to partake of the holy Table, another Prayer useth to be made, whereat we cast ourselves down on the Ground altogether, and rise up altogether: Which practice of the Greek Church, thus recorded by St. Chrysostom, w●ll agrees with what I before alleged, touching the Latin Church, out of Caesarius, and Alcuinus, who both witness, that the People were admonished to kneel, when the Bishop, or Priest administered at the Altar.  
PROP. IU. What ever Gesture was used at the Public Prayers (which was varied, as we find by the Precedent Testimonies) yet this is sufficiently clear, that the Communicants always used a Gesture of Adoration at the Receiving of the Sacrament; thereby testifying that religious Honour, and Divine Worship, which they owed and acknowledged due unto God the Father, who gave; and to his Blessed Son our Lord Jesus Christ, who is therein given unto us, with all his Merits and Graces, and the Benefits of his Passion; Which I hope will be judged to come home unto our purpose, and serve to justify both the Practice, and Precept of our Church, in using and enjoining the Gesture of kneeling, whereby we now usually express the Act of Adoration.  
1 That ancient Author of the Book, De Cardinalibus Christi operibus, among St. Cyprians works (who ever he were, he was an Orthodox Doctor, and contemporary as well with St. Cyprian, as with Cornelius Bishop of Rome, to whom he dedicates his work) in his Tract, De Coena Domini, hath these words: Pauperes spiritu ad hoc mysterium eligit, & diligit Spiritus Sanctus, & eorum, qui pompatic●, & gloriosè sacris se Altaribus ingerunt, obsequia detestatur; that is, The Holy Ghost loveth, and chooseth such to be Partakers of this Sacrament, as are poor in Spirit; and abhorreth the Servic●● of those, who pompously, and proudly press unto the holy Altars. And after speaking of the Communicant, he describes him thus. Inter Sacra Mysteria, ad gratiarum actiones convertitur, & inclinate capite, munditiâ cordis adeptâ, se intelligens consummatum, restituens Peccator sanctificatam Deo animam, quasi Depositum custoditum fideliter, reddit, & deinceps cum Paulo gloriatur, & laetatur, dicens, Vivo jam non ego, vivit verò in me Christus. That is, While the Sacrament is administering, the Communicant applies himself to Thanksgiving, and having bowed his head, and conceiving himself to be now perfect, upon the cleansing of his heart, the reconciled Sinner entirely commits his sanctified Soul, as a Depositum, into the hands of God; and thence forward glorieth, and rejoiceth with Paul, saying, It is not I that live now, but Christ liveth in me. Now this Bowing of the Head, here mentioned, was a Gesture of Adoration, at the receiving of the Sacrament; and that proud manner of approaching, or pressing unto the Holy Table (or Altar; as the phrase of old was) which he so much condemns, seems too applicable unto Those, who make choice of Sitting at the receiving of the Sacrament, upon presumption of their Coheirship with Christ.  
Cyril Patriarch of Jerusalem, Orat. Mystag. 5 ta. thus instructeth the Communicant, how he should approach to the holy Table, at the receiving of the Sacrament: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That is, When thou approachest [the Holy Table] come not with thy hands rudely stretched forth, nor with thy fingers parted wide asunder; but supporting thy right hand with thy left, as being to receive the King [of Heaven] and hollowing the Palms thereof, so receive the Body of Christ, saying withal, Amen— Then approach to receive the Cup of [Christ's] Blood, not rudely stretching forth thy hands, but bowing thyself, and saying, Amen, after the manner of Divine Worship and Adoration. Where these three Things are observable. First, That the manner of partaking the Sacramental Bread and Wine, had a peculiar Reverence annexed to it, expressed by a particular Posture of the Hands, and whole Body; to contradistinguish it to our own ordinary Repast at meals. Secondly, That the Communicant in the Act of Partaking, bowed himself after the manner of Adoration, to express his inward Devotion unto God. Thirdly, That at the same time, he said, Amen; thus testifying his Assent to that Short Prayer, wherewith the Sacrament was delivered, and thereby showing that he joined with the Minister in it. And sure kneeling, which is a Gesture of Worship, well suits with Prayer, which is a part of Worship.  
Ambr. de Sparke u. S to. lib. 3. cap. 12. Quâ ratione ad Incarnationis Dominicae sacramentum spectare videatur, quod ait Propheta, Adorate Scabellum pedum ejus, consideremus, Legimus enim alibi, Coelum mihi Thronus, Terra autem Scabellum pedum meorum. Sed nec terra adoranda nobis est, quia Creatura est Dei. Videamus tamen, ne Terram illam dicat adorandam Propheta, quam Dominus Jesus in Carnis assumptione suscepit. Itaque per Scabellum, Terra intelligitur; per Terram autem, Caro Christi, quam hodiè quoque in mysteriis adoramus, & quam Apostoli in Domino Jesu adorarunt. Neque enim divisus Christus, sed unus, Neque cum adoraretur tanquam Dei filius, natus ex Virgine negabatur. That is, Let us consider, how that of the Prophet, worship his Footstool, may seem to belong unto the Mystery of our Lord's Incarnation. For we read elsewhere, Heaven is my Throne, and Earth is my Footstool. But neither is the Earth to be worshipped by us, as being the Creature of God. Let us see nevertheless, whether the Prophet doth not say, That Earth is to be worshipped, which the Lord Jesus assumed in his Incarnation. By the Footstool therefore, is the Earth to be understood; and by the Earth, the Body of Christ, which to this day we also worship in the Sacrament, and which the Apostles worshipped in the Lord Jesus. For Christ is not divided, but one and the same. Neither when he was worshipped, as the Son of God, was he denied to be the Son of the Virgin.  
Augustine commenting on the same words of the Psalm (the 98 with him) viz. Psal. 99 5. hath these words. Quaero, quid sit Scabellum Pedum ejus; & dicit mihi Scriptura, Terra Scabellum Pedum meorum. Fluctuans converto me ad Christum, quia ipsum hic quaero, & invenio quomodo sine impietate adoretur Terra, sine impietate adoretur Scabellum Pedum ejus. Suscepit enim de Terrà Terram, quia Caro de Terrà est, & de Carne Mariae carnem accepit. Et quia in ipsà Carne hic ambulavit, & ipsam Carnem nobis manducandam ad salutem dedit. Nemo autem Carnem illam manducat, nisi priùs adoraverit. Inventum est quemadmodum adoretur tale Scabellum pedum Domini, & non solùm non peccemus adorando, sed peccemus non adorando. That is, I inquire, what is meant by his Footstool, and the Scripture tells me, the Earth is my Footstool. In the midst of my waver, I turn me unto Christ, for him I seek here; so I find, how the Earth his Footstool may be worshipped without Impiety; Because he took Earth of the Earth, for Flesh is of the Earth, and he took Flesh of the Flesh of Marie. And because he conversed here in the Flesh, and gave us his very flesh to eat unto Salvation. Now there is none who eateth that flesh, but first worshippeth or adoreth. We have found then how this Footstool of the Lord may be adored, so that we shall not only not sin in adoring, but sin by not adoring.  
Theodoret in his second Dialogue, which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brings in Eranistes an Eutychian, and Orthodoxus a Sound Believer, discoursing together concerning our Saviour's Incarnation. Among other Passages of that Dialogue, he puts these words in the mouth of Orthodoxus, which, as they make against the Doctrine of Transubstantiation, so they are express for a Gesture of Adoration, at the receiving of the Sacrament. The words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, The Sacramental Elements [viz. Bread, and Wine] after Consecration, depart not from their proper Nature; for they continue in their former Essence, Shape, and Form; and are visible, and tangible, as they were before; but they are considered [or regarded] for such as they are made, and believed, and are adored as those ve-very things which they are believed to be. Which last words, though they cannot justly be extended to justify that Adoration which the Church of Rome gives unto the Host, (as being grounded on the Doctrine of Transubstantiation, which is here expressly denied) so they must needs import thus much, that the consecrated Elements were received with an Adorative Gesture.  
Joan: Climacus, who lived towards the latter end of the Sixth Century, relates a Story of one, who (it seems) being Possessed, and brought to the Communion, uttered there some blasphemous words: whereupon he saith afterwards; If those foul and impious words be esteemed as mine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What is the Reason that I adore, when I receive the heavenly Gift (meaning Christ in the Sacrament) can I at the same time both bless, and blaspheme? Thus he, lib. 30. Graduum perfect. p. 298.  
Hitherto also may we refer that Story which Greg. Naz. tells us of his Sister Gorgonia, in his Oration on her, viz. That being sick, she carried with her some of the consecrated Mysteries [or Sacramental Elements] which she had reserved, and then in the stillness of the night, when her Disease gave her a little Respite, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, She kneeled, or fell down before the Altar, and with a loud voice called on him whom she worshipped; and in conclusion she was made whole. Sure, she did now in her Sickness, what she, and others did in their Health, when they come to the Lords Table, that is, Fall down, and kneel. And Peter Martyr, contr. Gaudmerum, Object. 38. expounding these words of Nazianzene, which were misapplied by the Romanists to justify their Adoration of the Host, yet confesseth, Super altare coli quidem Christum, sed coli in Symbolo, sicut in Symbolo significatur. That Christ is worshipped upon the Altar, but worshipped in the Sign, as he is represented in the Sign. Which is all that we intent or desire. The same is confirmed by another Story, which Sozomen tells us of a certain woman, a Macedonian-Heretick; who coming to the Sacrament only to please her husband (who had threatened to put her away in case she conformed not to the Catholics) took the Bread from the Bishop's hand (the Bishop was St. chrysostom) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and holding what she had received, bowed down, or prostrated herself as to prayer; But whilst she was in that posture, she conveyed the Bread away; her maid thereby privily stealing a piece of common Bread into her pocket. Sozom. Eccles. Hist. lib. 8. cap. 5.  
But there is none speaks more home and clear for this Gesture of Adoration, at the receiving of the Sacrament, then St. chrysostom, two passages of whom I shall set down. The First in his Twenty fourth Homily, on the 1. Epist. to the Cor. in Mor. Where speaking of the Wise men from the East, who adored our Saviour in his Infancy, he adds these words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, This Body the Wisemen reverenced, even when it lay in the Manger, and approaching thereto, worshipped with great fear, and trembling. Let us therefore, who are Citizens of Heaven, imitate at least these Barbarians— But thou seest this Body not in the Manger, but on the Altar; not held by a woman, but presented by the Priest— Let us therefore stir up ourselves; and show far greater reverence than those Barbarians, lest by our careless, and rude coming, we heap fire on our Heads. The second Passage we have in his third Homily, on the Epistle to the Ephesians, in Morali. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Royal Table is set forth— the King himself is present, and dost thou stand gaping? Thy garments are foul, and makest thou no account of it? But they are clean; why then fall down, and communicate— When thou seest the Chancel doors opened, then suppose that Heaven itself is unfolded from above, and that the Angels descend.  
By these Testimonies it sufficiently appeareth, that the Primitive Christians received the Sacrament with an adorative Gesture; and this was so commonly known, that the very Heathen took notice of it, and (among other Slanders, wherein they aspersed Christians) charged them with worshipping of Ceres, and Bacchus, the supposed Deities of Bread, and Wine; whereof we can assign no other probable Reason, than the Christians Bowing, or Adoring, when they received the Bread, and Wine at the Communion. St. Aug. is my Author.  
Now this forementioned Gesture, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latins Adoratio, was the most humble Gesture of Reverence, and therefore in holy Scripture, is oft joined with [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] falling down to the Earth. Mat. 2. 11. & 4. 9 Act. 10. 25. Herodotus observes of the Eastern Nations, that the manner of Equals, was to kiss one another on the Cheek at meeting; Of Inferiors, to kiss the hand of the Superior; but of Suppliants and Petitioners, who would express the greatest Humility, to bow themselves before him towards the Earth. So we read in Holy Scripture, that Abraham bowed himself to the Hittites, when he petitioned them for a Sepulchre, wherein to bury Sarah his Wife. So Jacob to his elder Brother Esau, when he petitioned him to be favourable to him, and accept his present. So the Patriarches to Joseph, when they petitioned him for a supply of Corn, in the time of Dearth. So David to King Saul, when he pleaded his Innocency; So Nathan the Prophet, and Bathsheba to David, when they supplicated him in behalf of Solomon etc. This Gesture therefore was used by the Primitive Christians, in their most Solemn Prayers and Services, wherein they endeavoured to express the greatest Piety, and Humility. And more especially at the receiving of the Holy Sacrament, the Ancients rightly judging, that the Solemnity of the Eucharist was the chief part of that public Worship, which was due unto God only; since the Place where the Eucharist was celebrated, was peculiarly entitled, The Place of Prayer. So Saint Augustine tell us, Sermon. 237. de Temp. Post Sermonem fit missa Catechumenis, manebunt Fideles. Venietur ad locum Orationis. After Sermon, the Prayers for the Catechumen are said, The faithful tarry behind. Then we come to the Place of Prayer.  
By this Gesture also the Christians of old made a public profession of their faith, that Christ was God, and man in one, and the same Person, and present by his Divine Power in the Sacrament; thus honouring the Son, as they honoured the Father, according as we are commanded, Jo. 5. 23: and as every one is bound to do, who believes in him aright, that He is God manifested in the Flesh. 1 Tim. 3. 16. Without a sound and right Faith, we are no fit Partakers of this Sacrament; and that Faith, which we have in our Heart, we are to express outwardly, upon every just Occasion; and especially in the Acts of God's public Worship, wherein we testify, and make known to others, what we inwardly acknowledge. For it is not sufficient to believe with the Heart, we must confess also with the Mouth, as we read, Rom. 10. 10. and consequently, we are to profess the same Belief by our bodily Gesture, as well as by our Speech, seeing there is the same reason of Both, namely, the outward witnessing of that Belief which is within. And this is more especially requisite, when Sects, and Heresies arise, which corrupt, and pervert the Articles of Faith concerning our Saviour, either denying his Godhead, or dividing his Person, as some than did, and as others at this Day do. To oppose, and contra-distinguish themselves unto These, the Christians of those elder Times adored Christ in the Sacrament, thus honouring him and his Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the same undivided worship (as Naz: tells us in that Oration which he made to the 150 Bishops assembled at Constantinople) thus openly testifying their Belief in him, as coeternal, and consubstantial to the Father, and worthy of the same Honour with him. The same Father thus elegantly expresseth it in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Sentences, which he thus put into Greek verse.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The sense whereof is this. He is a fool, who worships not the Eternal word of God equally to his heavenly Father. He is a fool, who worships not the Word incarnate appearing amongst us, equally to God the Word in heaven before his Incarnation. Such an one, either separateh God the Word from his Father, or the humane nature from the Word.  
These are the chief of my witnesses, who give the most clear and pregnant Testimonies concerning the Practice of the Ancient Church in this Particular. To them I shall add some others, who though they speak not particularly for a Posture of Adoration, yet when in more general Terms they either press, or mention the use of an humble and a reverend Gesture, they cannot in reason be thought to mean any other, than what the former more expressly declared.  
Dionys: Eccles: hire: cap: 3: calls the Sacramental Bread and Wine, which are placed on the holy Table, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Venerable, or adorable Signs: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Venerable [or, adorable] Signs are set on the Divine Altar, whereby Christ is represented, and partaken of.  
Origen in his fifth homily, in diversos-Quando sanctum cibum, illudque incorruptum accipis epulum; quando vitae poculo, & pane frueris, manducas & bibis corpus & sanguinem Domini; tunc Dominus sub tectum tuum ingreditur; & tu ergo humilians teipsum, imitare Centurionem, & dicito, Domine non sum dignus ut intres sub tectum meum. That is, when thou partakest of the holy food, and immortal Banquet, when thou enjoyest the Bread, and Cup of life, thou eatest and drinkest the Body, and Blood of the Lord, than the Lord entereth under thy Roof. Thou therefore, humbling thyself, imitate the Centurion, and say, Lord, I am not worthy that thou shouldest enter under my Roof.  
Cypr: Testim: ad Quirinum, lib. 3. 94. Cum honore & timore Eucharistiam accipiendam, that is, the Eucharist is to be received with fear and honour. For which he citys 1 Cor. 11. 27.  
Ambr: [or rather Hilarius] in 1 Cor. 11. 28. Devoto animo, & cum timore accedendum ad Communionem docet, ut sciat mens se reverentiam debere ei, ad cujus corpus sumendum accedit. Hoc enim apud se debet judicare, quia Dominus est, cujus in mysterio sanguinem potat, qui testis est beneficii Dei. Quem nos si cum disciplinâ accipiamus, non erimus indigni sanguine & corpore Domini— non inultum scientes, corpus Domini negligenter accipere. that is, The Apostle teacheth us to approach unto the Communion with fear, and a devout mind, that our Mind may know, we own reverence to him, to the receiving of whose Body we draw near, for this he ought to judge within himself, that it is the Lord, whose Blood he drinketh in the Sacrament, which is a testimony of God's favour. Whom if we receive with Discipline, we shall not be unworthy of the Blood, and Body of the Lord— knowing that to receive the Body of the Lord in a negligent manner, will not be unpunished.  
The Discipline which he speaks of, is the outward Order, and Carriage prescribed by the Church. Whereof St. Cyp: long before him speaks in his Tract De Orat: Dom: Sit Orantibus Sermo & Precatio cum Disciplinâ, quietem continens & pudorem. Cogitemus nos sub conspectu Dei stare. Placendum est divinis oculis, & habitu corporis, & modo vocis. that is, Let the speech and Prayer of Supplicants be with Discipline, showing tranquillity & modesty; Let us consider, that we stand under the Eye of God? We must please his Divine Eyes, both with the Gesture of our Body, and the Tone of our Voice.  
Eusebius Emesenus (or rather, Gallicanus) hom: in secundam Dom: post Epiphan: Quando ad Christi Sacramentum accedimus, & fragilitatem nostrum consideramus, quid aliud dicit unusquisque nostrum, nisi non sum dignus ut intres sub Tectum, non sum dignus ut corpus & sanguinem tuum suscipiam in ore meo. When we approach to the Sacrament of Christ, and consider our frailty, what else saith every one of us, but this, I am not worthy Thou shouldest enter under my Roof; I am not worthy to take thy Body and Blood into my mouth.  
Eligius Episc. Noviomensis, who flourished about the middle of the seventh Century, hom: 15. Cum timore, & compunctione mentis, omnique reverentiâ debemus accedere ad Altar, & ad mensam corporis, & sanguinis Christi, & dicere humiliter cum Centurion, Domine, non sum dignus ut intres sub tectum meum. We ought to approach unto the Altar, and to the Table of the Body, and Blood of Christ with fear, and compunction of mind, and all Reverence; and to say humbly with the Centurion, Lord, I am not worthy that Thou shouldest enter under my Roof.  
Damasc: de Orthod: fide l. 4. c. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (viz: Sacramentum) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let us come with all fear, and a pure Conscience, and an assured Faith, and that which we believe without doubting shall be altogether done unto us; and let us honour it (viz: the Sacrament) with all Purity of Mind, and Body.  
Alcuinus de Divin. Offa: Licet omni tempore peccatores nos esse ex corde cognoscere debeamus, tunc quàm maxim● confitendum est cùm illo sacro mysterio celebratur remissionis Gratia, & indulgentia peccatorum, & cum humilitate, & cordis contritione dicendum, &c: Although at all times we ought from the Heart to acknowledge ourselves Sinners, then especially we ought to confess it, when the Pardon of Sins is celebrated in that holy Sacrament, and with humility and & contrition of Heart to say, etc.  
Observe here 1. Four of these Witnesses inculcate the example of the Centurion in the Gospel for a Pattern of approaching to the Holy Table, whose humility was as exemplary, as his Faith; as who durst not come in Person to our Saviour, but sent the Elders of the Jews to petition in his behalf; and after, would not be so bold as to invite, or even to admit him into his house; but sent Friends to excuse it.  
2. Others call the Sacramental Bread and Wine, Venerable, or Adorable Signs, (which Epithet shows, that Veneration is due at the receiving of them) and say, They are to be received with honour, and fear (both which affections are best expressed by the Gesture of kneeling) with Devotion also, and reverence, and not in a careless Posture. Also, with Discipline, (i. e.) according to Order, and not as every man fancies best.  
3. That then chief we are to confess our Sins, and our frailty, to show contrition of Heart, and to crave Pardon. And I suppose that no impartial Person will deny, but that kneeling is a Gesture very suitable to express all These.  
4. Some of them expressly commend an humble Posture of Body, such as kneeling questionless is.  
I shall conclude these Testimonies with an Argument drawn from the Gesture used at the Baptism of the Adulti, which we are told is kneeling. And sure the same, or greater reason will prevail for the same Gesture in the use of this other Sacrament of the Lord's Supper, which, I presume, the Non-Conformists themselves hold at least worthy of the same kind, and degree of honour. Tert: de baptismo, in fine thus tells us. Ingressuros Baptismum, orationibus crebris, jejuniis, & geniculationibus, & Pervigiliis orare oportet, & cum Confessione omnium retro Delictorum. Those who are to be admitted by Baptism, must pray with Fasting, and watching, and kneeling; and with Confession of all their past sins. Now, we come to the Communion also with fasting, and prayer and Confession of Sins; why then, should not the same Gesture of kneeling be as well made use of? Gaudentius Bishop of Brixia, an ancient Doctor of the Church testifieth the same in his 9th Sermon, of the Eating of the Paschal Lamb, where speaking of Baptism, he saith, o'er Dominum confitemur, laudamus, benedicimus, obsecramus, manus supplices ad Coelum tendimus, pedibus ad Ecclesiam currimus, & Vnam Trinitatis Deitatem flexis ad terram genibus adoramus. We confess the Lord with our Mouth, we Praise, we Bless, we beseech him, we stretch forth our suppliant hands to Heaven, we run to the Church, and adore one Godhead in the Trinity, on our bended knees.  
Thus much we have received touching the Practice of the Primitive Church. But if we come down to our times, and examine what Gesture the Churches of Christ at this Day make use of at the receiving of the Eucharist, we shall find it generally the same with what they use at their most solemn Prayers, viz: standing or kneeling. 1. The Greek Church (which is so largely spread through the Turkish Empire) still retaineth standing at the public Service, which she received from her Ancestors, and is much scandalised at the Latins for their irreverent sitting in their Churches. She useth the same Gesture of standing at the receiving of the Sacrament; yet with a low bowing of the Body, or gentle bending of the knees of the Communicants, as their Rituals show. And with the Greeks accord other remoter Churches, which are not of the Latin Communion; viz: the Muscovitish, Abyssine, and Armenian. 2. In Muscovy the People stand together, the whole time of Divine Service in the Body of the Church, and some in the Church-porch; for Pew or Seat they have none within their Churches. When the Sacrament of the Lord's Supper is celebrated, first, they confess themselves of all their Sins to the Priest. Then, come they to the Church, and are called up to the Communion-Table, which standeth like an Altar a little removed from the upper end of the Church. Here, first they are asked of the Priest, whether they be clean, or no? If they answer yea, they are taken to the Table, where the Priest beginneth with certain usual Prayers, the Communicants standing in the mean Time with their Arms folded one within another, like penitentiaries or Mourners. When these Prayers are ended, the Priest delivereth the Bread and Wine to the Communicants that stand in Order, speaking the usual words, Eat this &c: Drink this etc. While this is doing the Communicants unfold their Arms. 3. In the Churches of Armenia, the People sit not at all, but stand, or kneel. So witnesseth Joh: Avediowites an Armenian Priest, borne in Parma in Armenia the Great, in his Relation of the Religion and Customs of the Armenian Christians. 4. The Abyssine Christians demean themselves most reverently in their Churches. No man may laugh, walk, or talk therein. They suffer not Dogs to come into their Churches, or Churchyards. They suffer no man to sit in their Churches. The Aged and weak are permitted Crutches to ease themselves withal. Godignus de rebus Abassynorum. lib. 1. c. 21. At the celebration of the Sacrament, after it is given in both kinds to the Priests, and others of the Clergy, who stand at, or near unto the Altar— Postea datur Secularibus qui stant juxta portam principalem, tam viris quam mulieribus. Dum datur communio, aut aliud quippiam officii fit, omnes stant erecti— That is, Afterwards it is given to the Laity, who stand by the Chancel-door, both men, and women. Whilst the Communion is given, or any other Service is done, they all stand upright. So we read in the  Liturgy, set down by Franc. Alvarez in the Portugal Tongue, and translated by Cassander into Latin, viz. cap. 1. p. 28.  
But if we come nearer home, and look into the Practice of those Neighbour Churches in the North, and West, which have reform themselves from the Errors, and Superstitions of the Church of Rome, we shall find them somewhat varying indeed in this circumstance of worship; yet so, that they generally observe that Posture, which the Scriptures tell us was used anciently in Prayer, viz. kneeling, or standing.  
Most of those Churches which hold to the Augustane Confession (being the first Protestants, and most properly so called) thought not fit to alter the Gesture which they found so generally and so anciently practised in the Western Church, & which they judged very agreeable to the Action in hand, but retained kneeling at the receiving of the Eucharist, which they generally practise at this day; and those few who use standing, adore at the receiving by the bowing of their heads, or bodies. Now these Churches are the most considerable for number & Quality amongst those of the Reformation, as being spread through the two large Kingdoms of Denmark, and Sweden, the great Dukedom of Saxony, and Marquisate of Brandenburg, & through the most part of the Principalities and free Cities of Germany which embrace the Reformation; together with a great part of Prussia and Poland.  
2. The Bohemick-Churches (which have spread themselves not only through the large Kingdom of Bohemia, & some neighbouring parts of Germany, but even into Poland also) retain the same Gesture of kneeling, as appears by the 13. Article of their Confession, Entitled, De Coena Domini, Of the Supper of the Lord. The words are these. Ministri Dominicae Coenae verba referentes, plebem ipsam ad hanc fidem hortantur, ut corporis Christi praesentiam adesse credant, & procumbentibus interim in genua distribuunt. Plebs autem ipsa cum gratiarum actione sumit, in hymnis & canticis spiritualibus beneficia Dei recolens, totam se in hoc impendit & exerit, ut juxta Christi verbum hoc faciat in ejus commemorationem. That is, The Ministers rehearsing the words of the Lords Supper, exhort the people to this Faith, that they believe the presence of Christ's Body, and then distribute it unto them, as they kneel down upon their knees; The people receive it with Thanksgiveing, rehearsing the Benefits of God in Hymns & Spiritual Songs, & wholly employ themselves in this, that they may celebrate it according to Christ's command, in remembrance of him. And these Churches deserve to be well regarded, as being much ancienter than Luther; for planted they were by John hus, and Jerome of Prague, who suffered Martyrdom at Constance. Yea; the Members of these Churches were so considerable many years ago, that the Council of Brasil thought fit to allow them the use of the Cup in the Sacrament, whence they got the name of Calixtini.  
3. The Reformed Churches of Poland, meetng by their Delegates in several Synods of theirs, earnestly endeavoured to agree upon some uniform Gesture at the receiving of the Sacrament; but foreseeing that some of the ignoranter sort of People would be hardly weaned from that whereto they had been so long accustomed, they left it free from them to receive kneeling, or standing; but absolutely rejected and forbade sitting, as very unfitting, and very scandalous, because they observed it to have been affected, and used by those who turned Apostates to Arianism, and other blasphemous Sects, which denied the Godhead of our Saviour. This was unanimously agreed on by the three sorts of Churches, which were settled in that large Kingdom; viz. Those of the Helvetick, Augustane, and Bohemick Confessions; who (as they tell us in the Preface to their Synodical Acts) after many sharp, and tedious Conflicts with the Tritheites, Ebionites, Anabaptists, and other Sectaries, which at last with much ado they rid their Hands of; and after some unhappy Bicker among themselves, whereby they had given advantage to the Adversary, and hindered the progress of the Reformation, thought fit to meet together, and then upon an amicable Conference of several other particulars, chief relating to the Eucharist, which had been the main Subject of their difference. The Title prefixed to their Acts agreed on in their first meeting at Sendomire. A. D. 1570. is this, Consensus mutuus in Religionis Christianae capitibus inter Ecclesias majoris, & minoris Poloniae, Russiae, Lithuaniae, & Samogitiae, quae juxta confessionem Augustanam, Fratrum Bohemorum, & Helveticam, aliquo modo à se dissentire videbantur. That is, The mutual agreement in the points of Christian Religion, between the Churches of the Greater, and Lesser Polonia, Russia, Lithuania, and Samogitia, who in their several Confessions (viz. the Augustane, the Bohemick, and Helvetick) seemed to descent from each other. They met afterwards at Cracow, A. D. 1573. on Michaelmas day, when and where it was thus decreed. Conclusum est, ut secundum morem Primitivae Ecclesiae libertati Christianae Ceremoniae inter nos permittantur; monitis tamen Fratribuss ut siqui Sessione in Sacra Coena utuntur, eam Ceremoniam Arianabaptistis propriam relinquant. That is, It is concluded, that according to the custom of the Primitive Church, Ceremonies amongst us may be left to Christian Liberty; yet so as to admonish the Brethren, that if any use sitting at the Lords Supper, they leave that Ceremony as proper to the Arianizing Anabaptists. Another general Synod of theirs, assembled at Petricow, A. D. 1578. inculcates the same. Exoptandum, & optimum quidem esset, ut per totum Poloniae regnum in omnibus Evangelicis Ecclesiis iisdem ritibus sacra Synaxis celebraretur. Et certe non esset ea res adeo difficilis; quod ad ipsos Ministros, & prudentiores homines, Illico in unam certam formam consentiremus. Sed quia vulgus & homines simpliciores mutatione rituum offenderentur— Proinde Ceremonias libertati Christianae donamus, ac permittimus, ut stantes vel genua flectentes Pii Sacramentum corporis & sanguinis Christi sumant. Sessionis verò ad mensam Domini, quia praeter Ritus in omnibus per Europam Evangelicis Ecclesiis vulgò consuetos, Illi inter nos primi Authores extiterunt, qui omnia temerè in Ecclesiâ immutantes, & sine scientià Christum quasi imitantes à nobis ad Arianismum perfidi Transfugae facti sunt; quare hanc propriam ipsis (ut Christum, ita & sacra ejus irreverenter tractantibus) & tanquam minus honestam ac religiosam, simplicioribusque admodum scandalosam Ceremoniam rejicimus. That is, It were best, and to be wished, that the Holy Communion should be celebrated with the same Rites in all the Evangelical Churches throughout the whole Kingdom of Poland. And truly the Thing were not so difficult, as to the Ministers, and the wiser Sort. But because the Vulgar, and unlearned Sort would be offended with the change of their Ceremonies— Therefore we leave and permit them their Christian liberty, so that the Godly may take the Sacrament of the Body, and Blood of Christ either standing, or kneeling. But, for sitting at the Lord's Table, because these first introduced it amongst us, who, differently from the Rites commonly received in all the Evangelical Churches throughout Europe, altering all things rashly in the Church, and foolishly, pretending to imitate Christ therein, became perfidious Revolters from us to Arianism; therefore we reject this Ceremomony as peculiar unto them (who as unreverently handle Christ, as they do his Sacraments) and as being not so decent and religious, but very scandalous to the Simple, and Ignorant. Lastly, Another General Synod of Theirs held at Wlodeslau. A. D. 1583: confirms the same. — Quod attinet ad Ceremonias Coenae Domini; Sententia jam olim in Sendomiriensi Synodo agitata, & Conclusio in Generali Cracoviensi atque Petricoviensi Synodo facta & repetita, in hoc etiam Wlodislaviensis Synodi Consessu approbata est; nempe, ne in usu sit Sessio ad mensam Domini in ullis hujus nostri Consensus Ecclesiis Poloniae, Lituaniae, &c: Nam haec Caeremonia (licet cum caeteris libera) Ecclesiis Christianis, & Coetibus Evangelicis non est usitata, tantumque infidelibus Arianis, cum Domino pari Solio sese collocantibus, propria. Cùm itaque Sessio potissimùm occasione, & malo auspicio illorum, qui miserrimè ex nobis exciderunt, & Dominum, qui nos redemit, abnegârunt, in consuetudinem irrepsit aliquot nostris Ecclesiis; Rogamus & Hortamur omnes istos Coetus & fratres nostros in Domino, ut Sessionem commutent in Ceremonias nobis in Ecclesiis Evangelicis per Europam consuetas; sc: ut administretur Coena Domini Stantibus, vel genua flectentibus (cum Protestatione contra Artolatriam Papistis consuetam) Quem utrumque Ritum, prout in quibus Ecclesiis hactenus usitatus est, nobis liberum, sine Scandalo, & Vituperatione invicem relinquimus, & approbamus. That is, As to the Ceremonies of the Lord's Supper, the Decree debated long ago in the Synod of Sendomire, and the Determination made and repeated in the General Synods at Cracow and Petricow, is approved also in this Session of the Synod of Wlodislau, viz: that sitting at the Table of the Lord be not used in any Churches of our Communion, in Poland, Lituania, etc. For this Ceremony, (although free as the rest) is not used in the Christian Churches, and Evangelical Assemblies, but is proper only to the Infidel Arians, who seat themselves in the same Throne with the Lord. Seeing then that sitting crept up by degrees into a Custom in some Churches of Ours, chiefly by occasion, and the evil Advice of Those, who wretchedly fell from us, and denied the Lord, who bought them; we entreat, and exhort all those Churches and Brethren of Ours in the Lord, that they change their Sitting into such Ceremonies as are used by us in the Evangelical Churches throughout Europe, viz: that the Supper of the Lord be administered to such as stand, or kneel (with a Protestation against the Bread-worship used by the Papists) both which ceremonies, according as either hath been used by us in our Churches, we indifferently leave free, and approve to be used without Scandal or Blame.  
4. The Reformed Churches of France, and others which follow the example of Zurich and Geneva, do for the generality (as far as I can learn) communicate standing, yet with a Bow, or low Reverence at their approach unto the Table; where they take the Sacrament in both kinds, in an ambulatory Posture, passing from their Seats to the Table, and from thence (after they have communicated) to another part of the Church. And this Gesture they use not as condemning that of kneeling, but being well nigh necessitated thereto in many places, by the great number of Communicants, which otherwise could not be dispatched in any competent time.  
5. Of all the Foreign Churches, which go under the name of Reformed, I can find but one which useth sitting, or forbiddeth kneeling, viz. The Church of Holland, with the most of her Confederates; (For in West-Friesland they receive standing, as in other Calvinian Churches.) Thus we read in the Harmony of the four Synods of Holland— Liberum est stando, sedendo, vel eundo Coenam celebrare; non autem geniculando, ob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 periculum. Pag. 33. That is, It is left free to celebrate the [Lords] Supper, Standing, Sitting, or Walking; but not kneeling by reason of the Danger of Bread-worship. What force there is in this Reason, especially to us at this day, shall be seen anon. In the Interim we may observe, that they think not this Decree so necessary, but it may be changed upon better consideration; for thus they say in the Conclusion: Articuli hi ita mutu● consensu sunt constituti, ut si utilitas Ecclesiarum aliud postulat, mutari, augeri, & minui possint, & debeant. That is, These Articles are so settled by mutual consent, that if the good of the Churches require it, they may and ought be changed, augmented, or diminished.  
6. Our neighbour Church of Scotland, being wrought upon by some Zelots of late days, practised sitting also for some few years, till kneeling was enjoined by the Synod of Perth, and so continued till the beginning of these unhappy Troubles, which I list not now to remember. But sure the effects thereof have not been so pleasing or advantageous to these Nations, as to cause any sober Christian to be an over-eager Advocate for sitting, or a severe Condemner of kneeling; whenas we have seen to our Grief, that the introducing of sitting, with too many other Novelties, unsettled all, and never left working till it had well-nigh buried both Church and Kingdom in the same Ruins.  
Let me add, that whatever the Practice of these two Churches be, or have been, yet both their Confessions commend humility and reverence at the receiving of the Sacrament, both which are certainly better expressed by kneeling, then by sitting. Confessio Belg. thus — Art. 35. Huic nos Sacramento sacrosancto in coetu populi Dei cum summâ humilitate, & reverentià communicamus, memoriam mortis Christi Servatoris nostri cum gratiarum actione sanctè celebrantes, & fidei religionisque Christianae confessionem publicè ibi profitentes. That is, We communicate of this most holy Sacrament in the Assembly of the people of God, with the greatest humility, and reverence, sanctifying the memorial of the death of Christ our Saviour with Thanksgiving, and making public Profession of the Christian Faith and Religion. Confessio Scot Art. 21. thus — Hoc liberè & ultro confitemur, nos inter Christum in aetern● ipsius substantiâ, & elementa in signis Sacramentalibus distinguere, adeo quòd nec signa loco rei signatae adoramus, nec adoranda putamus; nec despicimus, aut, tanquam inutilia, aut vana interpretamur, ver●m cum omni Reverentià illis utimur. That is, This we freely and voluntarily confess, that we distinguish between Christ in his Eternal Substance, and the Sacramental Signs or Elements, so that we neither adore the Signs instead of the Thing signified, nor think them fit to be adored. Neither on the other side, do we despise them, or esteem them unprofitable and vain, but we use them with all Reverence.  
We are likewise to observe, that all the forementioned Churches, which use or enjoin kneeling at the receiving of the Sacrament, deny and openly protest against the Doctrine of Transubstantiation, and the Adoration of the Host, and therefore conceive neither of them to be favoured, or countenanced any way by this Gesture.  
We have seen the Judgement of the Protestant, or Reformed Churches attested partly by their public Confessions, and partly by their Practice; both which are visible at this day. It will not be amiss to add hereto some few Testimonies of the most eminent and leading Divines amongst those Churches, especially such, who either framed or followed, or (at least) favoured the Model of Geneva; whom we shall not find so fierce against the Gesture of kneeling, or Adoration in the Act of receiving, as some of their Disciples at this day would bear us in hand, many of whom utterly reject it as unlawful. And perhaps their Judgement may be more prevalent with some amongst us, who have their Persons in so great Admiration, as in comparison of them, to despise the Judgement of their Mother the Church of England, and to disobey her commands.  
1. Calvin. Instit. lib. 4. cap. 17. §. 37. Disputing against the Papists, who give Divine honour to the Sacramental Signs, upon this pretence, Christo hanc venerationem deserimus, We give this worship unto Christ. Answers thus — Simo in Coenâ hoc fieret; dicerem, Adorationem eam demum esse legitimam, quae non in signo residet, sed ad Christum in coelo sedentem dirigitur— If this were done at the celebration of the Lords Supper (for the Papists, we know, worship the Sacrament, when it is carried about in Procession) I would say, That Adoration only is lawful, which doth not stop in the Sacramental Sign, but is directed unto Christ sitting in Heaven. In which words, he clearly justifies, and approves the Practice of all those Protestant Churches, which openly renounce Transubstantiation, and the Adoration of the Host, which is built on that Tenet; directing their worship in the Act of kneeling at the Sacrament, solely, and immediately to Christ in Heaven.  
2. Beza, Epist. 12, confesseth — Geniculatio, dum Symbola accipiuntur, speciem quidem habet piae, & Christianae Venerationis, ac proinde olim potuit cum fructu usurpari.— Kneeling, in the Act of receiving the Sacrament hath truly the face of a godly and Christian Worship, and therefore might be heretofore profitably used▪ Now, I would feign know, why this Gesture may not be used as piously and profitably at this Day, as in those auncienter Times; especially, by us of this Church and Nation, amongst whom there is far greater Danger of apostatising from the Faith and Fear of Christ to Atheism and Profaneness, than of reverting to Papal Superstition. The same Beza confesseth, that this Custom of kneeling was not derived from the Papists; but rather (as he thinks) their Superstitious and Idolatrous Bread-worship took beginning from this Custom. Wherein he will be found to be mistaken, for that was grounded on the Opinion of Transubstantiation, as by and by I shall make it appear.  
3. Peter Martyr: loc. Com: Clas: 4. c. 10. §. 50. Quemadmodùm August: admonebat, sistendum non esse Gradum in Carne, sed accedendum ad Divinitatem; ita hîc ego moneo, adorando, cùm percipimus Eucharistiam, non esse consistendum in Symbolis, sed adorandum in Spiritu, & Veritate Christum sedentem in Coelis ad dextram Patris. Quod quia simpliciores non intelligunt, propter confirmatum, & roboratum errorem Transubstantiationis, existimarim non esse inutile, si ab adoratione externà, puta à Prostratione, vel Genu-flexione temperaremus, quoad isti docerentur. Adoratio interna potest absque periculo adhiberi, neque externa, suâ naturâ, esset mala. Multi enim piè genu flectunt, & adorant, illis Verbis Evangelii auditis, & Verbum Caro factum est. Nec tamen ipsa Verba dicenda sunt adorari, verum significata. Quod idem hic fieri quid prohibet, modò non adorentur Symbola, sed quod per illa significatur? Verum hoc tempore, ob praedictam Causam fortassis Adoratio externa non est opportuna, nisi frequens de his rebus esset in Concionibus mentio. As August: admonished, that we should not stop in the Flesh (of our Saviour) but approach to the Godhead. So do I here admonish, that in our Adoration, when we receive the Eucharist, we stop not in the Signs but adore Christ in Spirit, a●d and Truth, now sitting in Heaven at the right hand of his Father. Which because the more ignorant Sort understand not, by reason of the Error of Transubstantiation, which is so rooted in them, I should not think it inconvenient to abstain from outward Adoration, viz: from Prostration, or kneeling, till such were instructed. The inward Adoration may be used without Danger, neither is the Outward evil in its own nature. For there be many who piously kneel, and adore, when they hear those words of the Gospel, The Word was made flesh. Yet those words cannot be said to be adored, but that which they signify. What hinders, but the same may be here done, so the signs be not adored, but that which is signified by them? Yet at this Time, for the Cause fore-alleaged, perhaps outward Adoration is not so Seasonable, unless these Things be frequently inculcated in our Sermons. In which words he sufficiently justifieth the Practice of our Church, wherein 1. The kneeling, or Adoring at the Sacrament is directed to Christ alone in Heaven, not to the Bread, and Wine. 2. The People have been instructed above these hundred years in the nature of the Sacrament, and the object of worship; and are so far from the Doctrine of Transubstantiation, or practising any Adoration to the Outward Signs, that too many have run into the contrary extreme of slighting, & profaning it, either by thinking there is no Virtue or Presence of Christ in it, or by carrying themselves in that careless manner at it, as if they believed none.  
4. Musculus loc: Com: De Coenà Domini. Non sic pueriliter desipimus, ut quod Dominus mensae accubitu per occasionem Veteris Paschatis in hac est Sacramenti istius Institutione usus, ad hoc esse factum existimemus, ut normam nobis, & exemplum ad novi Paschatis Communicationem accumbendi praescriberet; quemadmodum nec in eo nobis posita lex est, quam sequamur, quòd non manè, sed vesperi Sacramentum hoc instituit. Deinde non tam est commodum, ut ingens Communicantium mulritudo ad mensas accumbat in Ecclesia, quàm er a● Domino, ut cum paucis, duodecim viz: Discipulis, ad unam mensam accumberet: that is, We are not so childishly foolish, as to think, because the Lord sat [or, leaned,] at the Table at the Institution of the Sacrament, upon occasion of the old Passeover, therefore it was done to the end, that he might prescribe us a Rule and Pattern of sitting at the Partaking of the New Passover; as he appointed not us a Law to follow, in that he instituted not the Sacrament in the Morning, but in the Evening. Besides, it is not convenient, that a great Company of Communicants should sit at Tables in the Church, as it was for the Lord to sit at one Table with a Few, viz: with twelve Disciples.  
5. Daniel Chamier, De Euchar: l. 7. c. 11 § 10. Ipsa illa Celebratio est Actus religiosus, ac proinde separari nequit ab Adoratione Christi.— The Celebration of the Sacrament is a religious Act, and therefore cannot be separated from the Adoration of Christ. Again cap. 2. § 9 Adoramus in Eucharistia, sed non adoramus Eucharistiam, that is, We do not adore the Eucharist, but we adore at the Euchacharist, or in the receiving of it. Now, what fit Gesture to express this Adoration by, than kneeling? sure, sitting was never counted proper for Worship. The same Author: lib. 8. cap. 2. §. 22. Nemo unquam sic insaniit, ut omnes Circumstantias actionum Christi dixerit observandas— si sumpsisset Panem nec addidisset, Accipite, edite; tam certè importunum esset urgere perpetuum Esum, quàm Accubitum: Et si non tantùm accubuisset, sed etiam dixisset, Accumbite; tam seriò accumbendum esset, quàm edendum. Sed neutrum est. Accubuit, non jussit accumbere. Dedit Panem, & jussit edere. that is, No man was ever so mad, as to affirm that all the Circumstances of Christ's Actions were to be imitated, and observed:— If he had took Bread, and not added, Take, Eat, it had been as absurd, and unreasonable to press a perpetual Eating, as a perpetual Sitting. And if he had not only sat, but said also, sit ye, we ought to have as seriously applied ourselves to Sitting, as to Eating. But it is neither so, nor so. He sat; he commanded not us to fit. He gave Bread, and commanded us to eat. Let me add; He bade his Disciples to do it in remembrance of Him, and his Passion, which Remembrance, or Memorial is to last till Christ come again, as the Apostle tells us. 1 Cor. 11. 26. And Consequently, the command binds the Church until his second coming, at the World's End.  
6. To these I shall add the Testimony of a Noble Frenchmam, a great Enemy to the Superstitions of Rome, and as Famous for his Pen, as he was for his Sword. It is Philip Mornay du Plessis, in his Book of the Mass, wrote on purpose to confute the Popish Errors in this Point. viz: lib. 4. cap. 7. pag. 732: where we find him easily distinguishing thus▪ upon Saint Ambroses words. Adoramus in Mysteriis, non Mysteria: in Sacramentis, non Sacramenta: Creatorem in Creaturâ Sanctificatâ, non ipsam Creaturam: that is, We adore at the Mysteries, not the Mysteries themselves; at the Sacraments, not the Sacraments themselves: the Creator in the Creature which is sanctified, not the Creature itself.  
7. Yea, Mr. Cartwright himself the first Great Champion of the Non-Conformists, in his first Reply. pag. 131, 132; acknowledgeth again and again, that Sitting at the Communion is not Necessary. And though he say, that kneeling is Dangerous; he saith not, It is unlawful. Now, if it be confessedly lawful, even in his Judgement, who was the first great Stickler against the Ceremonies of the Church, methinks all should conform to that Practice which hath been so generally received amongst us, since the Reformation; and obey lawful Authority, when it is thereby commanded. As for the Danger, pretended to be feared; may not it be justly esteemed, a Fear, where no Fear is? when the very same Authority which commands kneeling at the Sacrament, forbids the Adoration of the outward signs or Elements, and openly declares itself against the Romish Doctrine of Transubstantiation?  
Having thus shown the Judgement, and Practise of most Christian Churches throughout the World, as touching the Gesture used at the receiving of the Sacrament; together with the Opinions, and Testimonies▪ both of the Ancient Fathers, and some Modern Divines: My next work shall be, to draw some Observations from those Historical Passages, which may serve to justify the Practice of the Church of England in this Particular. To which I shall add some other Reasons, drawn partly from Scripture-Grounds, partly from the nature of the Duty, or Service, which this Gesture doth accompany.  
1. Though it be not clear in the Gospel, what Gesture our Saviour, and his Apostles used at the receiving of the Sacrament, yet that which they used at the Eating of the Passeover is expressly set down, viz: lying, or leaning on Couches, according to the Custom of the Jewish Church at that Time; which they thought fit to conform unto without the least Scruple, or Affectation of Singularity. So did they likewise in singing of the Hymn after Supper, and other Circumstantials, which were then generally practised, and enjoined by the Sanedrin, though without any express Command of God for them. And all this, that they might not give just cause of offence, whereof our Saviour was very tender, where the thing enjoined, or used, was not absolutely sinful, or extremely scandalous; yea, though sometimes he was not obliged thereto in strict Justice; as appears in the Case of paying the Tribute-money, Mat. 17. 24: which although he was not bound to, as himself protested unto Peter, yet rather than give offence in so small a matter, he bad Peter discharge it for them Both, and wrought a miracle to that purpose. Now though our Saviour, and his Apostles used that Gesture at the Passover, which was then generally practised in the Jewish Church; yet they could not be ignorant that it was a different one from that commanded by God, and practised by his People at the first Institution of that Feast; for that was Standing, as appears clearly enough by comparing the Circumstances set down, Exod. 12. 11, 28: which cannot agree with sitting or lying down, but with standing only. But Philo's words are express, who tells us the Israelites were commanded to celebrate the Passeover in Egypt, having their loins girt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and standing on their feet in a steady posture. A Gesture suited to the present Exigent, when they were to be ready for an hasty march out of Egypt. [See Philo de Sacrif: Cainis & Abelis. Maimon: in Corban Pesach: cap. 10. S. 15. Babyl. Talm. in Pesachim. cap. 9] This Beza also also informs us of, as the general Opinion of the Jewish Doctors, in his Annot: upon Mat. 26. 20. Jubet Dominus Agnum à stantibus calceatis, & ad iter accinctis, cum festinatione comedi. Exod. 12. 11. Sciendum est igitur, illa, ut & mandatum de Postibus, & superliminari aedium sanguine aspergendis, ad illam unicam noctem pertinuisse, qu● fuit Israelitis quàm celerrimè ex Aegypto migrandum. Quod summo consensu Doctores omnes Hebraeorum testantur. That is, The Lord commands the Paschal Lamb to be eaten in haste, by such as stood, were shod, and their loins girt for their Journey: Ex. 12. 11. Ye must know therefore, that these Circumstances, together with the Command of sprinkling the Door posts and lintels of their houses with Blood, belonged to that night only, wherein the Israelites were to departed hastily out of Egypt; which all the Hebrew Doctors testify with one Consent. Methinks this Conformity of our Saviour and his Apostles to the Custom then received by the Jewish Church, though without any particular warrant, or Command of God under the law, yea contrary to the Gesture used by the Israelites at the first Celebration, by God's particular Injunction; (the one being a Posture of Hast, or motion; the other of Rest) should be looked on as the best Pattern of Imitation for all Christians at this Day, that in such indifferent Things as these they should readily conform, and apply themselves to the Practice of the Church wherein they live, especially when determined, and enjoined by lawful Authority, lest otherwise they chance to incur the Gild of Scandal, and Schism, and Disobedience to their Superiors.  
2. The Apostle sharply taxeth the Corinthians, 1 Cor 11: for their unseemly Carriage at the receiving of the Lord's Supper, because they used the same freedom, and boldness thereat, as at their ordinary meals, in their own Houses; whereas they ought to have made a great difference between the one, and the other. He tells them, they might use a liberty at home, but when they came into the house of God, they ought to consider in whose Presence they were, to what Table they approached; and what an holy food they were to be made Partakers of. Else, they should be justly accounted Despisers of the House of God, the Church, unfit, and unwelcome Guests at his Table, and unworthy Communicants, such as discerned not the Lord's Body from their common Food — Have ye not Houses to eat, and to drink in? or despise ye the Church of God? vers: 22. He that eateth, and drinketh unworthily, eateth and drinketh Damnation (or Judgement) to himself, not discerning the Lord's Body. vers. 29. Now this may well serve to awaken all sober Christians to a due regard of their Carriage at this holy Sacrament, that so a visible Difference may appear in their Behaviour at This, and at the taking of their common Food; lest they give too just an Occasion unto others (who observe them) to think, that they value, and honour the One, no more than the other; and, which is worse, induce the ruder Sort (who judge by what they see) to esteem the Sacrament accordingly. We have had too many, and too sad instances of this Indifferency in several Places, where sitting hath been of late years in use amongst us. And I have been informed by some Eye-witnesses, that in Holland (the only foreign Church, in a manner, where this Gesture is practised) this Abuse is too too frequent; and though taken notice of, and inveighed against by the Ministers, yet without effect; so powerful an Influence hath this Custom upon them. They therefore who so earnestly plead for this Gesture, might do well to consider, and apply to themselves that Charge of the Apostle, which they so frequently urge against the Ceremonies of the Church, Abstain from all appearance of Evil. 1 Thess. 5. 22: and, the Instance of Sitting at meat in the Idols Temple, whereby the weak and ignorant were by Degrees emboldened to eat Things sacrificed unto Idols, in honour of those Idols. This presumptuous knowledge, and overfree walk of Theirs, becoming a stumbling-block to the weak and Ignorant, 1 Cor. 8. 9, 10, 11. Now, they stumbled in giving too much honour to a false God; Ours, in giving too little honour to the True. That ancient Father Justin Martyr tells us, what value the Primitive Christians put upon the Lord's Supper. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, We do not receive these, as common Bread, and Drink, but as Jesus Christ our Saviour was incarnate by the word of God, and took flesh, and blood for our Salvation; so we are taught that the food which was consecrated by him through the Prayer of the Word, and by which being converted into our Substance, our flesh and blood are nourished, are the very flesh and blood of that incarnate Jesus. Saint Aug: comes somewhat more home, when expounding those words of the Apostle, 1 Cor. 11. 29: he thus saith. — Apostolus indignè dicit acceptum ab eyes, qui hoc non discernebant à caeteris Cibis, Veneratione singulariter debitâ. The Apostle saith, the Sacrament was unworthily received by them, who discerned (or differenced) it not from other meats, by a veneration peculiarly due to it. Therefore, in his Judgement, it was to be received with a Gesture different from that which we use at our ordinary Meals; also, with such a Gesture as expesseth Veneration, or Worship; and such an one, is kneeling.  
3. The Primitive Church studiously avoided that Gesture at the receiving of the Sacrament, which they used at their ordinary meals, as thinking it not reverend enough; and, to put a distinction between their spiritual and their corporal Repast, between the Service of God, and the Serving themselves at Table. Whence that ancient Canon of the Council of Laodicea, confirmed many years after, and revived in the Council of Trullo, whereby the lying upon Couches at the Communion, and the love-feasts which accompanied it, was absolutely forbidden in the Church, because that was the ordinary supper-posture in those Eastern Countries. Tertullian indeed speaking of the love-feasts, which followed the Eucharist, tells us that the Christians of his Time used a Supper-posture at them. Apolog: cap. 39- Non prius discumbitur, quàm oratio ad Deum praegustetur, etc. Before we sit [or lie] down, we pray unto God, etc. and a little after — Aequè oratio convivium dirimet— Prayer likewise ends the Feast. But he tells us not, that this was done in the Church, much less, that they used the same Gesture at the Communion, which preceded it. Yea, he elsewhere saith, that it was different from it; when he mentioneth — Stationem ad aram Dei, in quâ Dominus adoratur, & sacrificiorum orationes fiunt— Standing at the Altar of God, where the Lord is adored, and such Prayers are made as belong to the Sacrifices. Now standing, we know, was never used or accounted for a Supper-posture. And if sitting had been necessary, how durst the Primitive Church change it into standing? the example whereof is so invidiously urged against the present custom of the Church of England.  
4. The Church of Christ always looked upon the Communion-Service (whereof the Receiving is a part) as a principal part of Divine Worship, wherein her Children renewed their Covenant with God, and offered up themselves an holy living Sacrifice, which is our reasonable Service— We profess to yield the unbloody Service in the Church of God, and to partake of the Mystical Blessings, and by that means to be sanctified, as being made to communicate of the Holy Flesh, and Precious Blood of Christ the Saviour of all. Cyr. Ep. ad Nestorium. Act: Conc: Ephes: Tom: 1. c. 14. Nos servitutem, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Graecè, sive in quibusdam Sacramentis, sive in nobis ipsis debemus. Aug: de Civ: Dei: lib. 10. c. 4. That is, we own Service to God, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, partly in the Sacraments, partly in our own Persons. And Calvin. Inst. l. 4. c. 14. §. 1. defines a Sacrament, Testimonium Divinae in nos gratiae, externo signo confimatum, cum mutuâ nostrae erga ipsum Pietatis testificatione. That is, A Testimony of God's favour to us, confirmed by an outward sign, with a mutual witnessing of our Duty towards him. Indeed, this offering up of ourselves, (which is most solemnly done in the Sacrament) is the true, and daily Sacrifice of the Christian Church, the Mystical Body of Christ thus offering up herself by Christ her high-Priest, and Head, unto God the Father, as Christ once offered up himself to the same Father for his Body the Church. Now in such a public, and solemn worship, as this, the Adoration of the Body must needs go along with the Devotion of the Soul; else, it will be lame, and imperfect. We shall show ourselves ashamed of God, and deny to profess him before men. God giveth grace to the humble, but resisteth the Proud; and will not vouchsafe to accept aught of ours, unless we first offer up our Souls, and Bodies entirely to him. The Primitive Christians therefore constantly used the same lowly, and reverential Gesture at the receiving of the Sacrament, which they did at the Prayers that accompanied it; whether Standing, (as on the Lord's Day, and all Days of public Assemblies between Easter and Whitsuntide) or kneeling, as on other Days.  
And when the Western Churches thought good to turn standing into kneeling at all public Prayers, on what Day soever, they used the same lowly Gesture at the receiving of the Sacrament; and the Chancel, or Place where the Communion was celebrated, was called, by way of Eminency, The Place of Prayer. Certainly then, a Prayer-Gesture is most proper for this part of Divine Service. All those therefore who think kneeling a fit posture for Prayer, and practise it at other parts of the Public Service, cannot with any reason refuse to use it at the receiving of the Sacrament; unless they will contradict the Judgement, and condemn the practice of the Christian Church in all Ages.  
5. When the Church anciently used standing in Divine Service on the Lords Days, as the most proper Gesture, whereby to testify their Belief in the Resurrection of Christ, yet when the Communicants approached unto the holy Table to receive the Sacrament, they used constantly to express their Thankfulness, and Reverence in a Gesture of Adoration, by bowing their Faces, and Bodies to the Ground; wherein as they shown their great Humility, so they shown withal their high esteem of the Heavenly Gift, which there, and then God vouchsafed to bestow o● so unworthy Receivers; which serves for a good Pattern to us at this Day, that we express the same Reverence by a like Gesture of Adoration. And seeing that now the Western Churches, and ours in particular, usually expresseth the act of Adoration by kneeling, what fit Gesture, then that for this holy, and solemn Service.  
6. The far greater part of the Protestant Churches at this day, receive the Sacrament kneeling; and those who receive it standing, when they receive, make a reverential Bow at their approach to the Holy Table. As for Sitting, the Gesture which is so much contended for, and affected by our Non-Conformists, it was never heard of in the Christian Church, till of late years, and then used but by one Foreign Church (that of Holland) which goeth under the name of Reformed. Whose practice herein, sure no wise and sober Christian will esteem so considerable, as to judge it should give law to all the rest. Were it not far more equitable of the two, that this should rather conform to the major part? as those few Churches in the Primitive Age, which kept Easter on the Fourteenth Day of the First month, on whatsoever day of the Week it fell (though they had Apostolical Tradition for it) yet for Peace and Orders sake, readily conformed to the greater number, which kept it always on the Lord's Day, as it was generally agreed on in the first general Council held at Nice.  
7. Those few Churches and Divines which commend sitting as the fittest Gesture, or dislike kneeling at the Communion, neither think that necessary, nor this unlawful. They commend sitting, as that which they suppose most consonant to the Primitive Practice, and to the nature of a Supper. the groundlesness of which conceit hath been in part demonstrated, and shall be farther. And they mislike kneeling merely for the danger, or scandal thereof, as that which they think countenanceth the Romish Adoration of the Host, and confirms the Papists in their Idolatry, and Superstition. Now if this Reason might pass for tolerable, and be allowed at first, whilst such Adorations were in daily view to provoke the Reformers, or at least fresh in memory, and the People newly weaned from such Superstitions, so as to make some few Churches, and Doctors to lean unto the other extreme; yet it cannot be rightly judged to have the same force at this day, when the People generally (especially those who condemn kneeling) are so far from Popery, that they are running apace into Profaneness, and Irreverence, and contempt of Divine Service. How many be there amongst us, who have neglected the very substance of the Duty, in not receiving the Sacrament for many years? how many, who think themselves above the Ordinance? Yea, many, who deny the whole mystery of our Redemption, by entertaining old Heresies concerning our Saviviour, whose death is therein commemorated, and the Benefits thereof applied unto the worthy Communicants. As for our first Reformers, they were so far from thinking it scandalous to retain kneeling at the Sacrament, that they did it on purpose to avoid the scandal, which otherwise would have been given to the Papists, and to stop their blasphemous mouths, who vilified the Sacrament given in our Church, with the odious, and ignominious Names of Baker's Bread, Vintner's Wine, Profane Elements, Ale-cakes, and such like reproachful Terms. Wherefore to testify their due esteem thereof (the Bread and Wine being consecrated to so blessed and holy a use, as is the Communion of the Body, and Blood of Christ) and repel the slander of such virulent Tongues, they thought fit to show their inward regard of it, by their outward Reverence in Kneeling. Thus, as Physic is necessary for the Patient, not essentially, as his daily food; but accidentally, because of his present Infirmity; so kneeling is prescribed, as a necessary Gesture at the receiving of the Communion, partly to vindicate the Church from the slanders of the Papists; partly to reform, or prevent the irreligious Behaviour of the Profane. And the same prudent course did the Church of Christ take in the ancient times, at that other Sacrament of Baptism; wherein she first used a threefold immersion, by an Apostolical Tradition, to express her Faith in the Trinity, and her Detestation of the contrary Heresies of Praxeas, Hermogenes, and Sabellius. But when the Arians afterwards abused this Rite to the countenancing of their error, touching the diversity of essence amongst the three Persons, the Orthodox Christians, to show their dislike thereof, used a single Immersion; yet not condemning the other. So Greg. the Great, and Conc. Tol. 4. Can. 5. When Ar●anisme was scattered, the Church freely used either one or other, as they thought fit. So though some few Churches thought fit to use standing, or sitting at the Communion, in the beginning of the Reformation, the Adoration of the Host being then fresh in memory, the better to avoke the People from it, and to show their own Abhorrence of it. Yet now, on the rooting out of Popery, and the settling of the Reformation for so many years, the case is much altered. It is a good Rule in the law, Causâ sublatâ, tolli constitutionem ex causâ illâ ortam— That the cause being taken away, the constitution grounded thereon, sinks with it. The Chirurgeon deals otherwise with a foul sore, then with a wound that is come to Agglutination. How much more reason is there to retain kneeling amongst us, who have had it appointed by our first Reformers, and found it continued ever since, until these late unhappy Distractions, wherein we have well-nigh lost the Very Substance of Religion, together with the Ceremonies.  
8. The Protestant Churches of Poland, though differing in some other Particulars, yet when they met together at several Times and Places, to agree (amongst other Points, which they accounted either most material or most feasible) upon some uniform order in the receiving of the Sacrament; though they permitted Standing thereat to some of the Helvetick Confession, who had been anciently used to it (for those of the Augustane, and Bohemick, always communicated kneeling) and could not so soon or so easily be induced to break their old Custom; yet they absolutely condemned sitting. The Reasons whereof are remarkable, and to be well heeded by us of this distracted Nation, whose case and condition doth so near resemble Theirs. 1. They tell us, that none scrupled at kneeling, but the simpler and more ignorant sort. 2. That some affected sitting out of a foolish mistake, and pretence of imitating Christ therein. 3. That this Gesture of sitting was contrary to the Practice of the Evangelical Churches throughout Europe. 4. That it was introduced by the Arianizing Anabaptists, who revolted from them, and fell into several Blasphemous Errors, touching the Trinity, and our Blessed Saviour, and handled Christ as rudely and profanely, as they did his Sacraments, by setting themselves in the same Throne with him, as if they had been his Equals; and therefore it was fit to be left unto them, as a mark of Distinction, whereby they might be discerned from the Orthodox Professors. I would to God, we had not too much Ground of saying the same at this Day, when so many People amongst us, have been drawn away and misled into several Blasphemous Errors (touching Christ especially, and the Trinity) and are like to continue therein, and increase in number, as long as they see such Unconformity, and Disobedience in several of the Ministry. For how can we think, in any Reason, to reduce these Sectaries unto the Unity of the Faith, whilst so many amongst us break the Unity of the Church; and can neither accord with their Brethren, nor obey their Superiors? Our Arguments will prevail little; and our Authority, less. Were it not far better, after the example of these Polonian Churches, to leave sitting unto the Sectaries, as a Character of difference, lest otherwise we seem to countenance them in their Errors? Especially, when that fancy of reigning with Christ here upon Earth, hath so strongly possessed many of their Brains, that it hath set them upon desperate Projects to make good, and fulfil their Dreams. I hope that I shall not be thought to speak without Reason, when I have told you, that Mr. Archer, the late Chiliast, hath the same Ground for sitting at the Communion, who would have it then used, as a Badge, and Cognizance of Christians believing in Christ's promise of coming to Reign on this Earth again, and to take them into a familiar and a kind of equal Conversation with him; which Conceit of his methinks, may not be unfitly dashed by that Check of Augustus, which he gave to one who entertained him meanly, I did not think that you, and I had been so familiar. It is worthy also our observation, that as the multiplying of Sects, and Heresies in Poland, was the unhappy fruit of the Dissension of those Churches, (especially about the matter of the Sacrament) so it proved the happy occasion of uniting them together. God grant, we may learn wit by their example.  
9 The nature of the Service, if well considered, requires the most humble, and reverential Gesture. For in the receiving of this Holy Sacrament, we are made Partakers of all the Benefits of Christ's Death, and Passion, which therein are conveyed unto us, and thereby applied. We therein also offer up ourselves, both Souls, and Bodies, with all that we have, or are, unto God, in the nature of a Peace-offering, or Sacrifice of Thanksgiving, for the many great unspeakable Benefits, bestowed upon us through Christ, when he offered up himself unto his Father a Propitiatory Sacrifice upon the Cross. Therein we receive a Pardon of our Sins past; Power to subdue Corruptions, and overcome Temptations for the time to come; Peace of Conscience arising from Both, and a certain Pledge of our Resurrection to a Life Eternal. Do not all these, do not any of these, require as much Humility, as Thankfulness? And is it not fit to express that Humility (especially, in the Public Service, where God is most honoured, and requires us to honour him in the eyes of men) by the lowliest demeanour, thereby to show, and testify our inward Devotion? If we were to receive a Pardon, or any considerable favour from an earthly Prince, we would not make the least scruple to receive it kneeling; but rather condemn any one of unsufferable Pride, and Arrogancy, Folly, and Ingratitude, who should think much to use that humble Gesture. Nay, if we were but admitted to kiss the King's Hand, we would readily kneel to receive so easy, so ordinary a Favour. Children use the like Gesture, when they ask their Parent's Blessing; and when a Subject doth Homage to his Prince, he performs it with the same Reverence. Shall we then doubt, or deny to perform the same, when we receive a Pardon from the Great King of Heaven and Earth, the King of Kings, sealed unto us in this Sacrament? When we receive the Gift of Eternal Life, conveyed unto us by Christ, of whom we are therein made Partakers? When also we do solemn homage unto our Lord, and Saviour, by devoting ourselves wholly to his Service, who once devoted himself a Sacrifice to God for our Salvation? Sure, there is strength in this Argument, if either Reason, or Religion may be judge. For thus God himself argues with his People by the Prophet Malachi. A Son honoureth his Father, and a Servant his Master. If then I be a Father, where is mine honour? and if I be a Master, where is my fear? Ye say, the Table of the Lord is contemptible. And if ye offer the Blind for Sacrifice, is it not evil? And if ye offer the lame, and the sick, is it not evil? offer it now unto thy Governor. Will he be pleased with thee, or accept thy person, saith the Lord of Hosts? Ye brought that which was torn, and the lame and the sick. Thus ye brought an Offering; Should I accept this of your Hand, saith the Lord? I am a Great King, saith the Lord of Hosts, and my name is dreadful among the Heathen. Mal. 1. 6, 7, 8; 13, 14.  
And if we look upon Scripture-Patternes, we shall find that the most eminent Saints, and Servants of God have used the lowliest Gestures on any of these Occasions, and that not only unto God in Person, but to his Deputies also who represented him; to his Princes, Priests, and Prophets. When Abigail came to ask pardon of David, for her husband Nabal, she bowed herself to the Ground, and fell at his feet. 1 Sam. 25. 23. So did Joseph's Brethren to him, when they were caught in a supposed Theft. Gen. 44. 14. Yea, so did Absalon (as wicked and proud, as he was) upon his return to his Father. 1 Sam. 14. 33: when the same Abigail would express her thanks to David for signifying by his Messengers his intention of marrying her, she used the same Gesture. 1 Sam. 25. 41. The like used Abraham to the Hittites, when they granted him the Sepulchre he petitioned for. Gen. 23. 12. So did Jacob: Gen. 47. 31. Jehosaphat also, and his People, on good News. 2 Chron. 20. 18. When Joseph brought his Sons to be blest, he thus expressed his Desire, Gen. 48. 12. Bathsheba, and the Prophet Nathan did the like, when they petitioned David, in behalf of Solomon. 1 King. 1. 16. 23. Jacob thus expressed his respect to his Elder Brother Esau. Gen. 33. 3. Solomon his Duty to his mother Bathshebah, 1. King. 2. 19 Araunah his homage to King David. 2. Sam. 24. 20. How much more Reverence is due, when all these meet together, as they do in the Sacrament, wherein we receive a Pardon, and a Blessing, and have our Interests in the Kingdom of Heaven renewed and confirmed to us; wherein we offer up  for the greatest of Favours; petition the great God for Grace, and Glory in behalf of ourselves, and others; and perform Solemn Homage to our Sovereign Lord, and Master?  
But more especially we find these lowly Gestures used at the Sacrifices. So the Israelites, when they blessed God thereat, by King David's command. 1. Chron. 29. 20. The like they did at the firing of the Sacrifice; whereby God's acceptance was signified, 2 Chron: 7. 3: and 1 King. 18. 39 Hezekiah also, and his People, at the solemn Sacrifice. 2 Chron. 29. 29, 30. Now, in the Sacrament there is not only a lively representation, and a grateful Commemoration of that great Sacrifice which Christ offered upon the Cross for our Redemption, (whereof all these were but imperfect Types, and Shadows) but also an effectual Application of all the Benefits thereof, unto every worthy Communicant. Therein also we offer up unto God all that we have, or are, the Sacrifices of Praise, and Alms, as the Apostle calls them, Heb. 13. 15, 16. Our Bodies also, and our Souls. And have we not reason to use the same lowly Gestures at the time when so manifold a Sacrifice is offered up unto God?  
Especially, when we find several Prophecies of these Gestures to be used towards our Saviour, which sure we cannot present him with at a fit Time, than when so solemn a Service is performed to him — I have sworn by myself, that unto me every knee shall bow. Isa 45. 23: which the Apostle applies unto our Saviour. Rom. 14. 11. They that dwell in the wilderness shall bow before him— Yea, all Kings shall fall down before him. Psal. 72. 9, 11. Every knee must bow, none excepted. Not the vilest, and most barbarous, those in the Wilderness: not the highest amongst men, to whom all others bow; Kings are not exempted. All then are comprehended and obliged to this Service; except we intent by refractory Irreverence to contadict those Prophecies, and nullify them as far as lies in us.  
10. The most proper Gesture for Prayer is kneeling, as that which is the most humble and devout. And this Gesture is recommended to our imitation by the most eminent persons, and the most exemplary Patterns in both Testaments. By King Solomon, a great Prince; by Daniel, a great Prophet; and by Ezra a famous Priest, under the Law: by Saint Peter, and Saint Paul, the two great Apostles; by Saint Stephen, the first Martyr; and by Christ himself, the great Pattern of Perfection under the Gospel. Neither is this denied by the Non-Conformists, who allow of kneeling at Prayers, both by their Judgement, and Practice at other times. For though there be too many at this day, who are so wretchedly careless and irreverent, as to fit at them; yet I hope there is scarce any of them so strangely impudent, as to plead for sitting at Prayers, as the most fitting Gesture, or to condemn kneeling. Now it is most clear, that in our Church of England, the very same Authority which enjoins the Communicant to kneel at the receiving of the Sacrament, enjoins the Minister, who gives it, to deliver it with a Prayer; and which is more, the Receiver is to testify his assent to that Prayer, by saying Amen, at the close, according to the ancient Custom of the Church. This is attested, not only by those ancient Constitutions, which go under the name of the Apostles, but also by Cyril of Jerusalem, for the East; and by Saint Augustine for the West, as the practice, and general usage of the Christian Church. Const. Apost. lib. 8. cap. 13. thus directeth the Service— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, Let the Bishop give the Oblation [of Bread] saying, The Body of Christ; and let him that receiveth it, say Amen. Then the Deacon having taken the Cup, and delivering it, let him say, The Blood of Christ, the Cup of Life; and let him that drinketh, say Amen. Cyrill of Jerusalem tells us the same, in his Instructions to the Communicant, Orat: Mystag. 5 ta. The Place before cited— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, Receive the Body of Christ, saying withal, Amen. Then approach to receive the Cup of [Christ's] Blood, bowing thyself, and saying, Amen, after the manner of Divine Worship, and Adoration. Saint Augustine also witnesseth for his time, saying Vniversa Ecclesia accepto sanguine Christi, dicit, Amen. That is, The Universal Church at the receiving of the Blood of Christ, saith, Amen. So he Resp. ad qu. Orosii, 49. Methinks, they who scruple not to kneel at other Prayers, should make as little question to kneel at this; which though a very short one, is a very solemn, and material one: especially, when at the same time, if they really be such devout Receivers, as they would be thought to be, they lift up their Hearts in secret Prayer, and Praise unto God; in Praise, for the great Benefits there bestowed, Christ, and his Merits; and in Prayer, for a Blessing upon the Sacrament, that it may prove effectual to those ends for which God appointed it, and that themselves may for the future walk in some measure answerable to so great, and undeserved mercies. Sure kneeling will best suit both with that public Prayer of the Minister, and this private one of the Receiver, as that which best expresseth both his Humility, and his Thankfulness. Now if any are pleased to cavil that the Minister who officiates, and pronounceth the Prayer, stands at the same time when the Communicant is enjoined to kneel, they have as much reason to except at him, when he useth the same Gesture at the pronouncing of the Blessing, which is a like short Prayer; at Parents also; when they bless their Children; and at the Priests under the Law, who used the same Posture, when they blessed the People at the Passover: 2 Chron. 36. 27. Yea we read that Jacob sat upon the Bed, when he blessed the two Sons of Joseph in the same Prayer-Form. Whereas they, with their Father Joseph, received the Blessing with a very low Bow. Gen. 48. 2, 12.  
11. The more worthy any Creature, or Ordinance of God is in itself, or the nearer Relation it hath unto God, the more honour, and reverence is due thereto. So the parts of the Tabernacle, and Temple, viz. The Court, the Holy Place, and the Holy of Holies, had several Degrees of Holiness, and were regarded accordingly. The Levites might officiate in the outward Court; the Priests only in that which was called Holy; the Highpriest only might enter into the Holy of Holies, and that but once a year. So for the Sacrifices; some of them must be eaten by any whom the Officer would invite; some by the Priest alone; and others must be entirely offered up unto God, and consumed upon the Altar. Now the Sacrament of the Lords Supper, hath been always accounted the most Sacred, and Solemn Ordinance of God in the Christian Church, and Christ himself hath taught us, that his Body, and Blood are therein contained, and communicated unto us thereby. Whence it will follow, that we own a proportionable Reverence thereto, and are to honour God thereat, with the greatest Humility, and Devotion. When the Angel of the Lord appeared in the Bush, Moses was forbid to approach too near, and commanded to pull off his Shoes, because the place, whereon he stood, was Holy Ground, Exod. 3. 5. Shall we then irreverently approach unto that Table, whereat the Lord of Angels is present attended by those Heavenly Officers; present, in so near, so strange, so mysterious a way? Moses then hide his face at that dreadful sight, ver. 6. and shall we come to the Sacrament with bold Looks and Gestures, as if we were Christ's Fellows and Equals? When Jacob saw God, but in a night Vision, he was presently struck upon his waking, with an awful Regard, which made him say, How dreadful is this Place? this is no other, but the House of God, and this is the Gate of Heaven— Gen. 28. 13, 16, 17. Shall not we be alike affected at the Sacrament, and ready to express our Regard of it, wherein we are admitted, not only to his House, but to his Table; not only see the Gate, but eat the Bread of Heaven, the Celestial Manna? The Ancient Fathers of the Church have therefore upon all occasions, endeavoured to strike an awe in us, and work a due regard toward the Sacrament, by the high, and venerable Titles which they bestowed thereon. Chrysost. in 1 Cor. 10. 16. calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dreadful Mysteries— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — The awful, and most dreadful Cup; and the whole Service, wherein Christ is offered up representatively, instead of the slaughtered Beasts under the Law, he calls— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Service much more dreadful, and Majestical, than any under the Law. Greg. Naz. calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Copy or resemblance of Great Mysteries. Saint Aug. de Verb. Dni. Serm. 28. calls it, Coeleste & venerabile Sacramentum, The Heavenly, and Venerable Sacrament. Greg. M. Dial. 4. c. 58. tells us, that none of the Faithful doubt, but that at the time of Consecration, ad Sacerdotis vocem Coelos aperiri, Angelorum choros adesse, The Heavens are opened at the voice of the Priest, and the Choir of Angels present. Dionys. (as before) calls the Sacramental Signs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Venerable or Adorable Signs. The Communion-Table is also honoured with the Titles of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Holy, Mystical, dreadful, royal. Sure, these ancient worthies of the Church▪ were much mistaken in the misapplying of such Holy, and Honourable Titles to the Sacrament, with the Service, and Table that attend it, if no manner of awefulness, or veneration were due unto it: or they are much mistaken at this day, who think the Ordinance so mean, and the Table so contemptible (as those in the Prophet Malachi's time did) that any careless Posture is good enough for it, and kneeling too good.  
Adoration indeed is due unto God alone, but a Religious Reverence is due unto such Creatures, and Ordinances of his, as have a peculiar Relation unto him, and in regard thereof, are styled Holy; to his Day, his House, his Word, his Service, consisting in Prayers, and Praises. All which, if taken by themselves, are of the same Nature with other Days, Houses, Writings, and Services. Yet the Non-Conformists, I presume, allow of some difference between the Church, and their Private Houses; between the Bible, and other ordinary Books; between the Service of God, and of Men, and scruple not to make that difference appear by their outward Carriage, and Demeanour. How then comes it to pass that the Blessed Sacrament of his Supper, that most Holy, and Solemn Ordinance, which he left us as a pious Memorial of his Passion▪ when himself was now to leave the World, should be thought unworthy of any peculiar Reverence, but have the same neglectful Gesture used at it, as at our ordinary Meals?  
Neither will the same Persons deny, but that at the time of Receiving, they yield an intentional Reverence, or Adoration of Soul unto God. I would feign know then▪ why they will not express it at the same time by an answerable Gesture, such as kneeling is, whereby to testify their own Devotion, and excite that of others. They allow of lifting up the Hands, and Eyes in Prayer, with other significant expressions of their Zeal, and Devotion; why not as well of kneeling at the Sacrament, whereby to express their Humility? I hope, they will not say, they have none to express, or that they are ashamed to own it in Public. There is no Pious Affection, or Disposition of the mind, but, if it be real, and hearty, will endeavour to show itself outwardly upon all good occasions. Godly Indignation in the Publican commanded his hands to knock on his Breast. Luke 18. 13. Faith moved the Woman's hand, to touch the Hem of Christ's Garment. Mat. 9 ver. 20, 21, 22. Charity stretched forth the Samaritans hands, to bind up the wounds of the halfdead Traveller. Luke 10. 34. Sorrow for Sin caused Peter's eyes to pour forth streams of bitter Tears. Mat. 26. 75. Zeal, and Earnestuess to know the will of God, and the way of Salvation, fixed the ears of Lydia to attend the word of God, preached by Saint Paul. Acts 16. 14. And Hope lifteth up pure hands unto Heaven in Prayer, in confidence of God's Promises. I. Tim. 2. 8. And shall Humility only be Idle, and uneffectual? Shall it have no power, or force at all, to demonstrate itself in acknowledgement of so undeserved Mercies, whereof it is made Partaker in the Sacrament, by some significant Gesture at the receiving thereof, in some measure proportionable to the pious and lowly affection of the mind? I hope, they will not reply, that no significant Ceremonies are to be used in God's Service, whereas some of their Forefathers have supplicated for Sitting, as a Gesture fit to set forth Rest, and the accomplishment of Ceremonies in Christ: Others disputed for it, because it is best agreeable with our Coheriship. And others have urged standing, as better consorting with the Eucharist, which is a Sacrament of Thanksgiving. If notwithstanding all this, they disclaim significant Ceremonies, sure they are very uncertain Oracles to hearken unto, and as unconstant Guides to follow.  
12. All things indifferent, which are to be used in the Service of God, are in the Disposition of the Church. But the Gesture in the Act of receiving the Sacrament is such an Indifferent Thing; as having neither Precept, nor Prohibition, nor express Determination in the Scriptures. Ergo. The truth of the Proposition is confessed by Mr. Cartwright himself, in his first Reply, pa. 18. I know no man (saith he) who ever denied, that the Church may make Orders in such Things as are not specified, and precisely determined in the Word of God. And the truth of the Assumption is sufficiently clear from Holy Scripture. For neither in the Gospel, nor in St. Paul's first Epistle to the Corinthians, chap. 11. Where the order and manner of the Celebration is very punctually set down; nor elsewhere in holy Writ, is there one word to be found touching the Gesture which our Saviour and his Apostles used at the first Institution; or, which the Primitive Christians, in the Apostles days, used at the celebration thereof; though the Apostle, in the place alleged, exactly sets down the other circumstances of Time and Place. Much less is there any Precept touching this particular, to bind the Church in all succeeding Ages. Doubtless, if the Gesture which Christ and his Apostles used at the first had been material, or necessary for our Imitation, it would have been left somewhere upon Record, that so we might have had a certain Pattern to follow. But seeing it is not, why should we not think it left free to be determined by the Church consonantly to those Apostolical Rules of Decency, Order, Edification, and Peace, which are prescribed? Rom. 14. 19 1. Cor. 14. 26, 40.  
These Reasons, duly weighed, will serve to answer most of those Objections, which have been urged against kneeling at the receiving of the Sacrament. Yet for the better clearing, and confirming of the lawfulness, and fitness, and consequently of the necessity of using this Gesture, when commanded by lawful Authority; I shall set down such Objections, as I have met with, and subjoin their Answers for farther satisfaction.  

Object. 1. That Gesture which our Saviour and his Apostles used, at the Institution of this Sacrament, is most fit, and decent, and obligeth all Christians. So excellent and authoritative a Pattern hath the force of a Precept. Now, that our Saviour, and his Apostles sat thereat, seems clear from the History of the Gospel; wherein we read, that they sat at the Passover, at the close of which Feast the Sacrament was instituted; and there is not the least mention of changing their Posture throughout the whole time that the Supper lasted. If the Apostles than kneeled not, but used a Fellowlike Gesture with Christ, with whom they sat at the same Table, is it not a great Hypocrisy in us, to pretend greater Reverence and Devotion in receiving it, than the Apostles used?  
Answer. 1. The main of this Objection hath been already answered in the parts thereof, for I have already shown, that 1. There is not any clear Proof in the Gospel, what Gesture our Saviour, and his Apostles used at the first Celebration of the Sacrament, which doubtless would have been mentioned, if that which they then used had been necessary for the Service. 2. The Gesture used at the Passover, which preceded it, was not sitting, but Lying down, or leaning on Couches. 3. In the use of this Gesture at the Passover, Christ, and his Apostles accommodated themselves to the present Custom of the Jewish Church, wherein they lived; very differently from the first Institution, at which time standing was used, and that by God's command: which is a fair warrant for us, to conform in the like case to the Practice of the Church wherein we live; and not to take temporary Circumstances of Religious Actions, and Services, for necessary, and universal Commands. 4. They might possibly, for aught appears to the contrary, change that Gesture which they used at the Passover, into a different one, when the Sacrament came to be celebrated; seeing we read, that in the distance between them, our Saviour risen from the Table, and washed his Disciples Feet  
2. If it could be clearly proved, that Christ and his Apostles used such a particular Gesture at the receiving of the Sacrament, and that Gesture to be sitting; yet no forcible Argument could be drawn from thence to oblige all Churches at this day to use the same; no more than to conform ourselves unto other Circumstances which accompanied that first Celebration, which yet are neither practised, nor pressed by our Non-Conformists; viz. That it was celebrated by Night, after Supper, in a private Chamber, by men only, and those but twelve in number, and all of them of the same Family or constant retinue of our Saviour; also that the Bread was unleavened, and the wine mingled with water, according to the custom of the country, as the Ancients generally held, and as generally imitated. See Prov. 9 2. Just. Martyr, Apol. 2. What a noise would have been raised, if the Evangelist had told us [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] instead of [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that instead of [As they were eating] Christ took Bread, and blessed it— he had said [As they were sitting]— And yet these men think it not requisite to celebrate the Sacrament after Supper, as our Saviour than did. As little care do they take to imitate either Him, or his Hearers, in the Gesture which they used at the Preaching and Hearing of the Word; for we read that it was our Saviour's Custom to sit when he preached, the people standing all the while; which Practice our Non▪ Conformists do utterly cross, amongst whom the Preacher stands, and the People sit all the while. Let me add one circumstance more, which was preparatory to our Saviour's first Celebration of the Sacrament, and was very solemnly performed by him, viz. his rising from the Table after the Paschal Supper, and washing his Disciples Feet. A thing done with so much solemnity by our Saviour, and the passages thereof so exactly set down by the Evangelist St. John, that in all reason it might be thought to oblige the Church to a perpetual, and universal observance, but that we find it otherwise understood by the Primitive Christians, who never looked thereon as a necessary binding Ordinance, or generally practised it. Yea, if we more narrowly look into the Passages there recorded. Jo. 13. 2-17. we shall find that it looks like a Sacrament of itself, instituted, and enjoined by Christ at the very same time, when he ordained the Sacrament of his last Supper. For we find there, 1. An outward visible Sign; Water. ver. 5. 2. An inward spiritual Grace; Part with Christ, Cleansing from Sin, Sealing of Pardon; which is the Promise annexed to it, ver. 8, 10. 3. A mysterious Signification, than not well understood by the Apostles, ver. 7. As neither was the mystery of his Death, and Passion, though lively represented by the Sacrament of his Supper. 4. A strict command of observance. ver. 14, 15. Ye ought to wash one another's Feet. For I have given you an example, that ye should do, as I have done to you. 5. The necessity thereof shown in order to Salvation, ver. 8. If I wash thee not, Thou hast no part with me. 6. Let me add that Judas was at both alike, and alike unclean. ver. 10, 11. Yet, notwithstanding all this, our Non-Conformists think not themselves obliged to use this Ceremony. Why should they then think themselves more obliged to use the same Gesture which our Saviour, and his Apostles used at the Sacrament of his Supper, in case it had been Sitting, and that expressly mentioned in the Gospel?  
3. As to the Gesture of the Apostles in particular, when they first received the Sacrament from the hand of Christ, none of the Evangelists inform us what it was, so that, for aught we know, it was different from that which he used at the time of giving. But, suppose it were the same, (which is not proved) it will not follow, that we are to use it at this Day. A different Behaviour well befits us towards Christ now afcended into his Glory, from that which his Apostles used towards him, when he was conversant here on Earth. He then took upon him the form of a servant, and made himself of no Reputation, Phil. 2. 7. yea he tells his Apostles, that he came not to be ministered unto, but to minister, Mat. 20. 28. and accordingly he washed his Disciples feet at the same time. Jo. 13. 5. We read not that any of his Apostles, after they were chosen to that office, ever kneeled unto him, no not when they Prayed unto him, Increase our Faith. Luk. 17. 5. But the Case is much altered, now that he is exalted unto his Kingdom, set at his Father's right hand, far above every name that is named, not only in this world, but in that also which is to come. Eph. 1. 20, 21. Now that all Power is given him in Heaven and in Earth. Mat. 28. 18. and that all things are put under his feet, Eph. 1. 22. Every knee is to bow unto him: Phil. 2. 9, 10, 11. we know Christ no more after the flesh, saith the Apostle, 2 Cor. 5. 16. whence we read that Christ put back Mary Magdalene, when she approached to touch him with the same freedom, and familiarity after his Resurrection, which She had used to him before, Jo. 20. 17. Saint Matthew tells us, that when his Apostles saw him in that mountain of Galilee, which he had appointed to meet them in after he arose from the Dead, that they worshipped him Mat. 28. 16, 17. S. Luke also informs us that they worshipped him, upon his Ascension into Heaven. Luk. 24. 51, 52. If then we will imitate the Apostles, we must worship him, as they did, upon all good occasions, with a low, bodily Reverence; more especially, in the Sacrament, wherein is lively represented to the eye of Faith, that crucified Body of his, which he still represents to the eye of his Father in Heaven, at whose right Hand he sits, & by the powerful efficacy of that Sacrifice, obteines pardon of our sins, a mitigation of our sufferings, and a gracious answer to our supplications.   

Ob. 2. The Sacrament is called, The Lord's Supper, by the Apostle 1 Cor. 11. 20. therefore a Supper▪ Gesture, is fittest to be used thereat, which, amongst us, is Sitting. Whereas in the Practice of the Church of England, there is nothing like a Supper. The Communicants neither eat nor drink together at the same Table, but receive some small Portions of Both from the Hand of the Minister. Neither are these commonly given at the Table but carried about by him that officiates, to the guests, who are in several seats, whereby the use of a common Table is overthrown and the Communion destroyed. Clemens Alex. Strom. 1. witnesseth of the time werein he lived, that when some had divided the Sacrament they suffered ever one of the People to take his Part.  
Ans. 1. The Sacrament is called, The Lord's Supper not that it agrees in all things with our ordinary Suppers, but by occasion of the first institution, which was at Supper time, after the eating of the Passeover. Whence the Christian Church, from that time till ●his day, hath generally received it in the morning, fasting; and the Non-conformists practice the same, and yet think not they violate the Order of Christ, in thus crossing that Circumstance of the first Institution. It is observable also, that in the very same Chapter wherein the Apostle calls it, The Lords Supper; he calls it also The Body and Blood of the Lord, taxeth them for their irreverence in partaking thereof, and their disregard of so high, and holy an Ordinance, as if they valued it no more, than their common food. And I have already showed, that the Church of Christ▪ constantly, and studiously▪ made a Distinction between that Gesture which they used at this holy Feast, and that which they used at their ordinary meals. But I had rather answer this Argument from the Practice of the Objectours, in relation to other circumstances which attend the taking of our common food, and are the usual appurtenances of an ordinary supper; as sitting covered, discoursing laughing, carving and reaching the Dish to one another, drinking to & welcoming one another, with the like; for which there is the same reason, and the same allowable freedom, if this Argument be of any force. Yet those who urge a supper-Gesture, neither use nor urge these circumstances. It is possible, this Gesture may have given occasion to some such rudeness in the more clownish & ignorant sort, but, for aught I can find, are not justified, or approved by any sober Persons of that way. For they generally sit bare when they receive the Bread and Wine, receive them from the hand of the Minister, return the Cup to him again, and are silent during the whole Time of the Solemnity.  
2. As to the carrying about of the Bread, & Wine by the Minister that officiates, it is a deviation from the Order of the Church of England, which exhorts, and chargeth all, by the mouth of the Priest who officiats, to come, and draw near unto the Lord's Table, and so communicate together, as many as can atonce; and all aught to do it successively, in proportionable Companies. If they would have all communicate together at the same Table, at the same time, they talk of Impossibilities, especially in numerous Congregations. Our Saviour, and his Apostles were a small Company, and so might conveniently meet together at the same Table. But Larger Congregations, such as we now have and admit to the Communion are not in a capacity of meeting there all together, but must come to the Table in convenient numbers, one company after another, what gesture soever they receive it with; whether kneeling, standing or sitting. And yet they may be well said to partake of the same Table, because they partake of the same Bread, and Wine, which is there placed, and consecrated, and thence delivered unto them. Those noble jewish Captives are said to partake of King Nebuchadnezars Table, though they came not near it, merely be-because certain Portions of meat and wine, the same which the King eaten, and drank of, were sent unto 
See 2 Sam. chap. 11. 8. Gen. 43. 16. 32. 34.  them from his Table, or by his special Appointment. Dan. 1. 3, 4, 5. the like had Jehoiachin from Evilmerodach 2. King. 25. 27, 30. and Mephibosheth from David. 2 Sam. 9 10, 11. And those Idolaters, who are said to be Partakers of the Table of Devils, in opposition to the Partakers of the Lords Table, 1 Cor. 10. 21. did not eat, or drink sitting at the Altar of the Idol, but only eaten part of those Sacrifices which had been offered on the Altar; whether in the Temple of the Idol, or at their own Houses, v. 27, 28. & ch. 8. 10; when several companies, at a great Festival Time, sit down successively at the same Noble man's Board, they are all said to be partakers of one and the same Table. And in gentlemen's Houses, where the Cups, and Glasses are not usually set on the Table, but brought unto the Guests, as they have occasion to drink, yet all the Guests are as truly, and properly said to communicate of the Wine, as of the Bread and Meat, which are placed on the Table whereat they sit. Neither is the Lords Table made for a set, formal meal, but a spiritual Repast, where there is as much satisfaction in a Bitten as in a whole loaf, as much virtue in a few Drops, as in a large draught of Wine. Let me add, that the place urged for this communicating at one Table, viz. 1 Cor. 11. 21, 33. belongs not to the Sacrament, but the Feasts of Charity, which accompanied it. And these are long ago disused, nor are thought fit to be revived by those that contend for the fitting at the communion, so that no argument can be drawn from thence.  
3. The Communicants usually receive Portions of the same loaf whereby they signify themselves to be the same Bread and Body, as the Apostle speaks 1 Cor. 10. 16. But it is neither necessary, nor fitting, that to signify their fellowship at the Communion Table, and to represent their eating and drinking with Christ at his Table in his Kingdom, they should carve for themselves, or deliver the Parcels to one another promiscuously; seeing the Apostle, in the same place, makes an evident distinction between this holy Communion, and our common Meals 1 Cor. 10. 16. and ch. 11. 22. Neither read we of any such Thing at the first Institution (to which they would have our present Practice to be conformed) that the Apostles took their several Portions of Bread without any Delivery of them by Christ; much less that they promiscuously distributed them to one another. But they took them severally from the hand of their Master, as will appear by what is left recorded touching the manner, and method used in the eating of the Passover; at the close of which Feast, the Gospel tells us, that the Sacrament was instituted. For Beza (Annot. in Mat. 26. 20.) informs us out of of Paulus Burgensis, and Emanuel Tremelius, both learned Jews and Converts; and out of Scaliger De Emend. Temp. who was very well versed in the writings of their Rabbins, that after the first Course ended, the Guests arose, and washed their Feet: then, sitting down again at the Table, the Father of the Family divided a loaf of unleavened Bread into two Parts, the one half whereof he covered with a Napkin, till the End of Supper; when bringing it forth, he divided it into as many Parcels, as there were Guests at the Table. Then, he first took his own Portion, reliqua vero frusta sigillatim & ordine discumbentibus caeteris porrigebat. The remainder he distributed severally and in order, to the other Guests who sat with him at the Table. We have small reason to question (comparing these Circumstances with what is recorded by S. John, ch. 13. and consulting the Judgement of the most learned hereupon) but it was this Bread, thus divided and distributed, which our Saviour made use of at the Institution of the Sacrament. And therefore, if we will follow this primitive Pattern, we must not be our own Carvers at the Communion, but take that Portion which is given us▪ by the hand of the Minister. Add hereunto, that as the Consecrating of the Bread and Wine, so the Breaking, Pouring forth, and Distributing of them, are Sacramental Actions, belonging to the Minister alone, as appears by what our Saviour did at the first Celebration. The Communicants are only to take, eat, and drink, in memory of our Saviour's Passion, as the Apostles than did, & as we are commanded to do. Mat. 26. 26, 27. 1 Cor. 11. 23-26.  
4. The words of Clem. Alex. Strom. 1. are these— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, when some distribute the Eucharist, as the Custom is, they suffer every one of the People to take his Part. But these words prove not, either that the Communicants sat at the Table, or took the Sacrament of themselves, without any Delivery by the Minister. Rather they import the Contrary, that the People took that only which the Minister distributed, that Part which he pleased to give them. However, Tertullian, (who was contemporary with him) is plain enough, when he tells us, (De Cor. Mil. c. 3.) Eucharistiae Sacramentum, non de aliorum manu, quam Praesidentium sumimus. That is, We take not the Eucharist from any other hand, then that of our Precedents. Now who these were he tells us, in his Apolog. cap. 39 President apud nos probati quique Seniores. Our approved Elders are the Chief Governors [or Precedents] amongst us. The same, whom S. Peter calls his Fellow-Elders, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 5. 1. the same, whom Justine Martyr calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antistites, the Governors, and Bishops of the Church. Who also witnesseth the same, in his 2d Apology; where having first told us, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Bishop, having prayed, and given thanks with a most intense Devotion over the Sacramental Bread, and Wine, the People closed it with a loud, and unanimous, Amen. He immediately adds— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, Then Distribution is made to every one of the Communicants, of the consecrated Bread, & Wine, & they who are absent have it sent them by the Deacons. S. Cyprian tells us the same, lib. de lapsis. Where he relates a story, whereof himself was an eye-witness, touching a Maid-Servant, who having polluted herself with the Idol-Sacrifices, took the Boldness to come among other Christians, before she had either confessed her sin, or was reconciled unto God, and the Church by Repentance, and (unknown to him) communicated of the Sacrament, but immediately after the receiving thereof, fell down Dead — Sacrificantibus nobis latenter obrepsit— Sacerdotem Dei nec occulta crimina fefellerunt— quae fefellerat hominem, Deum sensit ultorem. that is, she crept in privily, as we officiated at the Communion Table— yet her hidden sins escaped not the knowledge of God's Priest— she who had deceived man, felt God an Avenger. In the same place, speaking of the Delivery of the Cup, he saith Solemnibus adimpletis, calicem Diaconus offerre praesentibus coepit. When the Prayers were ended, the Deacon began to give the Chalice to them that were present. And this may be well thought necessary, if it were only for this good end, that the unworthy might be kept off from the Sacrament; the Minister being charged not to give holy things unto dogs. But why insist I any longer upon this, when the Practice of receiving the Sacrament from the hand of the Minister alone, is so well known, from all antiquity, in the Christian Church; and so generally used at this day, in all Protestant Churches, except that of Holland, and some few of her confederate Neighbours, where they use sitting. In the rest, which follow Zuinglius, & Calvin, throughout Switzerland, Hessen, the Palatinate, Prussia, and Poland, as they receive the Sacrament at the Table, with a gentle bending of their knees, so they receive it severally, and in order, from the hand of the Minister, who stands officiating at the Table. The like do they in West-Friezland, though one of the Confederate Provinces. As for the Churches of the Augustane Confession, which are commonly called Lutherans, the People universally receive it from the hand of the Minister; but with this difference, that the former receive it into their Hands, but these immediately into their Mouths.   

Object. 3. Religious Adoration before a Creature (especially if consecrated and signifying an holy Thing) with respect thereto, is Idolatry, except we have a special command of God for it. But the kneeling before the Sacramental Bread, and Wine is such an Adoration, Ergo, etc. If it be said, that the worship is given, not to the Bread and Wine, but to God, and his Son Christ, who are there present; the same excuse will serve the Papists, yea the Pagan's themselves, who pretend to worship, not the Image itself, but God in the Image. God censureth the Intention of the worshipper by his outward Gesture, Jer. 2. 27. Neither is there any manifester way of idolising any Creature, than to kneel, and pray before it. Hezekiah therefore not only removed, but broke in pieces the brazen Serpent, when it was abused to Idolatry, though it had been set up by Gods express command, and was reserved as a Monument of his great Mercy, and Power shown towards his People. Lastly, if there be no Adoration given to the Sacrament, but to God only, why is there not the like Reverence shown at Baptism, which is a like Ordinance of Christ, and a part of his Service?  
Answ. 1. The Limitations here given, are vain and idle; for to transfer the Honour due to God alone, unto any Creature, is Idolatry, whether the Thing be consecrated, or no; whether it have, or have not an holy signification. Neither can any such Action be made lawful by a special command, because God dispenseth not with such Things as are intrinsically, and absolutely evil, and expressly repugnant to his Honour, which he professeth, that he will not give unto another, Jsa. 42. 8. It were absurd to say, It is unlawful to blaspheme, or forswear, without God's special warrant, by commanding, or permitting either.  
2. To worship before a Creature, even with some respect thereto, is not always Idolatry, or Superstition, so that the Creature be n●t the work of our own hands, (such as an Image is) or such a work of God, as we fix our worship in, or at least make it transient, through the Creature to God. The second Commandment, which forbids all visible Idolatry, expresseth the Prohibition in two Points, viz. First, the making an Image to ourselves, or of our own heads. 2. The bowing thereto, and serving it. Now neither of these condemns our kneeling at the Sacrament. For 1. The Sacrament is no Invention of our own, but an Ordinance of Christ's Institution, a Crucifix (if I may so speak) of Christ themselves setting up. 2. By our kneeling thereat, we profess not any Bowing to, or adoration of the Bread and Wine, but direct our Worship unto God alone. Now God himself hath taught us, that we may religiously adore before a Creature (such as is consecrated to his Service, and hath an holy signification) by the example of his ancient people, the Israelites, who were most strictly forbidden by God the very shadows of Idolatry; and ye● not only might lawfully, but were commanded to adore before, and towards the Temple, Altar, and Ark, which were peculiarly sanctified to his Service. Ezra, when he prayed, cast himself d●wn before the House of God. Ezra 10. 1. Daniel, though in Babylon, yet would needs kneel at his Prayers with his face directed to Jerusalem, where the Temple lay in its ruins. Dan. 6. 10. and this by direction from King Solomon. 1. Kings 8. 48, 49. King Solomon kneeled, and prayed before the Altar. 1. Kings 8. 54. And the Israelites are charged to worship at God's Footstool, that is, before the Ark. Psal. 99 5. by which they are said to exalt the Lord, not to take away any part of his Honour from him. Accordingly, we find them exhorting one another to obey this Charge, We will go into his Tabernacle, we will worship at his Footstool. Psal. 132. 7.  
3. The Pagans worshipped a false God in an Image, viz. either some Daemon, or Spirit, which they supposed to dwell therein, and to hear their Prayers, or the Soul of some deceased Hero; or some of the Heavenly Bodies, (as the Sun, Moon, and Stars) which were thereby represented; or some other Creature, which they gave divine honour to. If any worshipped the true God by an Image, they imagined him more peculiarly present therein, and as it were, confined thereto, and so made him a Topical God, as some judge the Samaritans did; from those words of our Saviour Jo. 4. 21, 22. and so, as far as lay in them, changed the only true God into an Idol, by a false Representation of him in their Fancies. As for the Papists, and their Images, the general opinion maintained by their Schoolmen is, that the same honour, which is due unto the Person represented, is to be given unto the Image which represents him; according to which Tenet, Divine Worship is directly and immediately given unto the Image of Christ. Durand indeed, and some others express it more modestly, that they worship the Person by the Image, as if he were really present. However all of them directly kneel to the Crucifix, or other Image, with an opinion of Holiness and Efficacy in that Object, to make their Prayers more acceptable; and therefore entertain a confidence in it, and by it, to be more easily heard of God. Whereas the Protestants, who kneel at the Communion, do none of this, but conceive God, as he is, and direct their worship to him alone, without any relation to the Bread and Wine, in the Act of worship, either direct or indirect, mediate or immediate. And this they profess to all the World, ●hat their Action may not be liable to any mistake.  
4. God, who sees the Heart, knows the Intention thereof, without any outward Expression; but will not judge of that Expression by the outward Gesture, contrary to the intention of the Worshipper. The same outward Reverence, whether Bowing, kneeling, or Prostration, is given unto God, and unto Man. Many laudable examples whereof we have in holy Writ. All the difference is in the intention of the Reverencer, which God perfectly discerns. Now at the Sacrament, the worship is not at all directed unto the Bread and Wine, but unto God alone; and this intention publicly professed in words. There is none calls upon the Sacramental Signs, as those Idolaters in Jeremy, upon their Stocks, saying, Thou art our Father; or, Thou hast brought me forth. But we thank God the Father for them, and receive them according to the order of the Church, our Mother. Neither did the Pagans express the Divine Honour, which they thought due to their Idols, so much by bowing towards them, or praying before them, as by praying directly to them, by sacrificing and offering Incense, which were the most solemn Services. Naaman the Syrian, when he petitioned for bowing in the House of Rimmon, openly protested at the same time against offering of Sacrifice unto any other God, than the Lord, the great God of Israel. 2 Kings 5. 18.  
5. There is much difference between the Brazen Serpent, which King Hezekiah destroyed, and kneeling at the Sacrament. That was a permanent solid Image: This, a transient Action. That was of no use then, but kept as a Relic: This is of very good use, to express our Humility, and Devotion, and so may still be practised. That was highly abused unto Idolatry, by having Incense offered to it; and was like to be so still, if preserved unbroken, the People being then very much given to Idolatry: This Gesture hath not been so abused amongst us, nor indeed is capable of the like Abuse; and the People at this day are far more prone to Profaneness, then to Superstition. Lastly none of the Priests, or People undertook to break that Image, although thus abused, but waited for the command of the King, whose power alone made that Reformation, when it saw good. Let the clamorous Inveighers against fancied Idolatries, and Superstitions use the same Patience, Prudence, and Moderation.  
6. As for kneeling at the other Sacrament of Baptism, the Persons usually Baptised amongst us are newborn Infants, who are not capable of that Gesture. But if any of elder years come to be baptised, it is the custom, I suppose, for them to kneel. I am sure, it is the most fitting; and used in the Primitive times, as appears by Tertullian, and many others. In the Interim, those who assist at the Prayers, used at the Baptism of Infants, are wont to kneel.   

Object. 4. Kneeling at the Communion hath at least a great Appearance of Evil, and gives offence unto the weak. Many Godly Persons are scandalised at it, and debarred of the Substance (the Partaking of the Sacrament) for want of yielding to a Circumstance, contrary to their Judgement, and Conscience. Especially, care is to be had of imposing on the Faith, and Conscience of so many Christians at this day, who have been used so long to Liberty, and been strongly prepossessed with contrary Principles, though otherwise well-meaning, and pious. How many will be in danger of falling away unto the Sectaries, and deserting the Church altogether, if rigorously pressed to Conformity in this particular? What good can there be imagined to arise from pressing of Conformity, which may exceed, or equal these Mischiefs? Besides, what is indifferent in its nature, ought not to be pressed as necessary, but a freedom allowed both in Judgement and Practice.  
Answ. 1. That place of the Apostle, 1. Thes. 5. 22. may be aptly enough rendered. Abstain from all kind [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] of evil. But if we understand it of the Appearance of evil, (as most do) it must be understood of such an Appearance, as gives just cause of Scandal (by drawing men into sin, or hardening them in it, or hindering them from coming into the Truth, and Peace of the Church, by discouraging weak Professors, laying stumbling-blocks in their way, or by causing them to stop, or fall, or return back again) not of such things or Actions, as may accidentally occasion it amongst the weak, ignorant, or froward, who are apt to take offence, where there is none given. For than it were impossible to obey this charge, as appears by the experience of Christ, and his Apostles, at whose speeches and actions many were offended, and those such as were not only without the Church, but Disciples, and followers, and visible professors. Our Saviour was censured for a breaker of the Sabbath. Joh. 5. 8-11. and 9 14, 16. Mat. 12. 1, 2. for a neglecter, if not a Despiser of Fasting; and that even by John's Disciples. Mat. 9 14. for a friend of Publicans, and Sinners, because he frequently conversed with them, and admitted them to his company. Mat. 11. 19 for a Gluttonous person, & a Wine-bibber. Ib. because his life, and carriage was free, and sociable; not tied up to such Austerities, as that of John the Baptist. Yea he was taxed for a Blasphemer, because he challenged a power to forgive sins. Mat. 9 3, 6. Neither were the Pharisees only scandalised at his say. Mat. 15. 12. But his Disciples also so far offended, that they forsook him, Jo. 6. 60-66. yet we read not that he forbore, or altered aught in his speeches or Actions, notwithstanding the slanders, and scandals that were thence occasioned; but openly vindicated himself in what he did, slighted the Censures, rebuked the Censurers, and Calumniatours, and went onward, notwithstanding all these Clamours, in the same path he had begun to walk in. S. Stephen also was taken for a Blasphemer against the Temple of God, and the Law of Moses, Act. 6. 13. yet he resolutely answered for himself, and confounded his Adversaries, though thereby he occasioned his own stoning. But among all the Apostles, there is none more remarkable in this kind, then S. Paul, who had as tender a care of the weak, as any man. 1 Cor. 9 22. as wary not to give offence to any. 1 Cor. 10. 33. like a nurse, very careful of vexing a froward child. 1 Thess. 2. 7. exceedingly troubled, when any took offence, though causelessly. 2 Cor. 11. 29. Yet with all his care, and pains, his tender compassions, and Condescensions, he could not avoid unjust Censures, and scandals; but had more, and sharper Conflicts with the Authors of such, than any other of the Apostles, whom we read of. How oft do we find him complaining that he was undervalved, even by his own Converts▪ below the false Apostles? yea vexed, and slighted, when he was in prison at Rome, by his fellow preachers? Phil. 1. 15, 16. taken for an Apostate, and a Turnecoate, an Adversary of Moses-Law, and his own countrymen the Jews, and a Profaner of the Temple, notwithstanding his compliances with the Jews. Yea this humble and charitable Condescension of his, whereby he yielded to the weaker sort (wherever he came) in things lawful, and indifferent, as Christian prudence directed him, was used, as an Argument to condemn him, as if he complied with all sides for his own ends of safety, or Reputation. Gal. 5. 11. and 2. 18, 19 Yet, for all this, he broke not of his course, but went on as he had begun; not only vindicated himself from the aspersions of the false Apostles, but even blamed Peter himself for his fearfulness, & halting, and dissimulation. Gal. 2. 11-14. and openly professed to his Corinthians, how little he valued their uncharitable censures, and rash Judgements. 1 Cor. 4. 3.  
2. Those who plead so earnestly for not offending the weak, should be careful not to give just cause of offence themselves, by their wilfulness, and perverseness, and Disobedience to Authority, which is one of the greatest, & most dangerous scandals; whereby some are hardened through their persuasions and example, who are already averse to the Orders of the Church: others are disheartened and disturbed in their minds who are otherwise inclinable enough to come in, and submit: A third sort are encouraged to censure, and tax those of superstition, and Popery, and Idolatry, who readily conform. And all this, in opposition to a Gesture, which the most knowing, and eminent amongst the Objectours, must needs acknowledge to be lawful in itself, practised for many years by the Churches of the West, and at this day retained by a great part of the Protestant one's. As for the weak, who are pleaded for, there be too many who think themselves the stronger sort, and condemn all those of weakness, who are not of the same judgement with themselves. However, they have time, & means of getting strength (if they will but make use of them) to better their knowledge, and confirm their minds in the true nature, and use of Christian liberty, the power of Superiors in determining of things indifferent, and that obedience which is due by the law of God to such Decrees of theirs. And if some out of weakness are offended at others kneeling, there be far more who be offended at their sitting upon far better Grounds. And is it reasonable, that there should be no regard had of these; but that the weaker and lesser part shall be authorized to scandalise the greater, and stronger, and every way more considerable? Charity seeketh not her own, nor is partial to one side, but indifferently respecteth all Christians in their several Degrees. And, if Charity bind me to regard all, Charity and Duty both bind me to regard my Superiors, who command me to Kneel. If the zealous pleaders for the weak would but please to be as zealous in informing them aright, in settling their minds, and pressing those Duties which they own to their Superiors in Church, and State, the pretended scandal would soon cease, and the Schism close.  
3. Those who will be kept from the Substance of a religious Duty, because they refuse to comply with a circumstance, enjoined by lawful Authority, & confessedly lawful in itself (as being a Gesture no where condemned, but rather commanded by God, in holy Scripture▪ may justly blame themselves for their ignorance or peevishness; but cannot justly accuse the Authority which commands it.  
4. What liberty our Superiors will allow to such as have been misled in those licentious Times; how much, or how long, or to whom they will permit it, is not for me to determine or pass my censure on; but to pray, that God would please to direct them in so hazardous a Point, that they may do all according to the Rules of Christian prudence, and for the good of the Church. Whatsoever I here say, is directed to such as are misled, & for their satisfaction, who cannot with any Reason, or Justice, claim a perpetual exemption from obeying the laws, (though some of them possibly may be dispensed with for a while) seeing thereby all Ecclesiastical Authority would be trod under foot, the Laws broken, and abolished, all disorder, & confusion introduced, Schism authorised, and the Disobedient confirmed in their errors, without any hope of ever reducing them to the Unity of the Church. Were it not a far more Christian, and charitable Course for such who have misled them, or countenanced them in their error, to show them it by confessing their own; and do their utmost endeavour, by informing them aright, to return them into the good old Paths of the Church, and become their Guides in the way? This would be the best evidence of their Repentance, self-denial, Humility and zealous care of those Souls, which have been hitherto misguided through their means. S. Paul thought himsef obliged to confess his error, after he was converted; and to be more zealous in converting souls, than he had been in destroying of them; which caused him to labour more abundantly than all the rest of the Apostles. 1 Cor. 15. 10. S. Austin thought himself bound, in his latter days to look back on what he had done, preached, and written; and upon a serious review thereof, to confess the Errors, not only of his life, but of his Doctrine; of both which he hath left public monuments unto all Posterity, in his two Books of Confession, and Recantation. Hath he at all disparaged, or disgraced himself by these two Books? Nay, hath he not got more honour to himself thereby, than by any two of the rest? If in others, he hath showed more of the Scholar; in these he hath showed more of the Christian. His high wit & learning may shine forth more conspicuously in some other Treatises; but his deep humility & large charity are more legible in these. He thought it no blot to his Reputation, to publish his Error, but to persist in it. And his own conscience, he judged, would have been polluted, and other men's ensnared, if he had not purged it by this Confession, and Recantation; which now present it unstained unto God, and his Church. Would to God, those who read the Books, and see the good effects thereof, would follow the example. Then would the Church, in due time, recover both its Purity and its Peace.  
5. Those, who would not have any Constraint now put upon the Conscience of any one, nor so much as a Restraint of their Christian liberty in the use of things indifferent, might have done well to have been more tender of forcing others (when their Party was in power) not only to the Gesture of Sitting, at the receiving of the Sacrament, (denying it to such who would not cōforme thereto, contrary to their Judgement, to the Laws, and to their former Practice) but to such Oaths, and Covenants, as were contrary to those they had formerly taken, and to the Laws of the Land, and the express command of their Sovereign Lord the King. But the present Power, as it is placed in the right Hands, so it useth those hands far more gently, and complyantly, for the drawing of all to conformity, and Obedience. But it is one Thing, to bear with the weak for a while; an other, to cherish the Refractory in their wilfulness. One thing to forbear the inflicting of the Penalty on some certain Persons, until all fitting means be used of weaning them from their Errors, and ill Customs; another to abrogate, and nullify the force of the Law, by indulging a general Dispensation. A moderate, and seasonable pressing of Conformity will not drive any from the Church, who are any way pliable, or inclinable to come in, but gently draw them farther, by showing the excellent fruits of Unity, and Order; the Beauty and the Peace which accompany them, with the necessity thereof in order to the recovery, and preservation of Both. Whereas, if the People be still suffered to follow their own Fancies, and false Guides, under pretence of enjoying that which they are pleased to call Liberty of Conscience, it will be impossible ever to reduce them into the fold of the Church. They will wander about still, as foolish sheep use to do, and please themselves in the By paths of their own choosing, follow the call of every false shepherd, straggle farther and farther into forbidden Pastures, and never entertain a thought of returning into that Field, which they first so foolishly forsook, to tyre themselves in their inconstant wander. And if the Shepherds follow them in these Vagaries, (unless it be with a pious & charitable design of reducing them home) they will soon weary them in the Pursuit, and send them back at last with as little Patience, as they had Prudence at their setting forth. S. Augustine observes, that the Donatists never seriously recollected themselves, nor considered the Error of their way, till they were awakened by the Thunder of the Emperor's Edicts, which affrighted them into the Fold they had so giddily abandoned; and then they could thank God for so seasonable a severity, when they saw the Benefit of the change; whereas otherwise, if they had been still left at liberty to do what they listed, they had perished in their wanton extravagancies, & fooled themselves into Damnation.  
6. The Benefits arising from Conformity are many, and great; as Order, and Decency, which cannot be preserved without Uniformity. But chief the Peace, and Unity of the Church, which are so necessary for the maintenance of Truth, of Obedience to Superiors, and the solid Edifying of all Christians in the ways of Salvation. Which sure are more considerable than the gratifying of some factious Humourists, or seduced Proselytes amongst us. As for the allowing a liberty in things indifferent, to the Judgement, and Conscience of the users, the Church leaves all Christians absolutely free, whilst it declares them indifferent in their own nature, various in several Churches, and Changeable in the same; not essential Parts, but circumstantial Appendices of God's worship. But to crave the same liberty for the use, and practise of them, without any limitation, or regard had to the Determinations of just Authority, is such a liberty, which never any well-setled Church enjoyed, or desired (I believe) since the Apostles times; such as is inconsistent with the Apostles Rules of Order, and Decency, and such as would bring in that Confusion into the Church, whereof God is not the Author.   

Ob. 5. This Gesture of kneeling at the Sacrament gives the juster cause of offence, because it had its Original from the Pope of Rome; and (which is worse) upon a very ill Ground, or supposal, viz. upon the Doctrine of Transubstantiation, whereon it was built; the scandalous consequent of a false opinion. For when that doctrine was agreed on, and finally determined in the great Council of Lateran, under Innoc. 3d. then, and not before, was this kneeling at the Sacrament, some few years after, enjoined by Honorius 3d. his immediate successor, as a Gesture agreeable to express the Adoration which was due to the Body of Christ, corporally present in the Sacrament. Now how can that Gesture be fitly retained, much less rigorously imposed on all, which had so false, & unwarrantable an Original?  
Answ. 1. Suppose that this kneeling had been first introduced by the Bishop of Rome, and that upon a false supposal, yet it follows not thence, that it may not be used by the Reformed Churches, or imposed by our Superiors, upon a true, & just Ground. Now, the Church of England, which enjoineth kneeling, openly declares her Judgement against the Doctrine of Transubstantiation, and the Adoration of the Host, which is grounded upon that Principle, or Supposal. Whereby all Scandal, and the very Appearance of evil, is quite taken away, whenas the same Authority which enjoins the one, renounceth the other, as our Church doth in her 28. Article. When Naaman had openly professed that he would not sacrifice to any God, but the God of Israel, he was dismissed with a Blessing by the Prophet Elisha, and had an implicit leave given him (testified by the silence of the Prophet) not only to enter the house of the Idol Rimmon, but to bow down therein, whilst his Master the King leaned on his shoulder. The other Tribes were satisfied at the building of the great Altar by the Banks of Jordan, when they heard the answer of the Tribes of Reuben, and Gad, and the half Tribe of Manasseh, that they had not built it for sacrifice to worship any false God by, or the true God in a Schismatical way; but merely for a monument of Concord, & equal privileges in the service of the same God. The Primitive Christians in Julian the Apostates time, and under the ten Persecutions, would not so much as cast a Grain of Incense into the fire which was made before an Idol, (no not to save their lives) because it would have been looked upon and interpreted, as a divine, religious honour done to that Idol. Neither would they bow themselves before the Romane-Eagles, the Ensigns of the Camp, for the same Reason. Yet the same Christians made no scruple of lifting up their hands and eyes towards Heaven, when they prayed in the open fields (as that Legion of Christian Soldiers did (mentioned by Justin Martyr) which obtained rain for the Army of Marcus Antoninus in a time of great Distress) not fearing thereby to scandalise the Heathen, and confirm them in their idolatrous worshipping of the Sun▪ Moone and Stars; because it was sufficiently known unto the world, to whom they directed that bodily worship, viz. not to the Host of Heaven, but to the Lord of Hosts. In like manner the Church of England cannot be justly censured, for confirming the Romanists in the Belief of Transubstantiation, and the suitable Practice of adoring the Host, because she hath professedly condemned both that Principle, and that Practice, and openly declared that she directs not this Bodily worship of kneeling to the visible signs in the Sacrament, immediately, or indirectly, or any way whatsoever, (as it is commonly minced, and qualified with distinctions) but solely and immediately to God in Heaven. Yea I remember to have some where read, that the same primitive Christians refused not to bow down and prostrate themselves before the Statues of the Emperors, because it was reputed a  honour, and so professed by themselves. And though they were taxed by some of the Heathen for worshipping of Ceres & Bacchus, because they adored at the receiving of the Bread, and Wine in the Sacrament, yet they constantly retained the same Gesture, not thinking fit to alter it, upon so groundless a slander. Yea Mr Cartwright acknowledgeth, in his Epistle to the Church of England, That if among the Romish filth we find any good Thing, that we willingly receive, not as theirs, but as the Jews did the holy Ark from the Philistines. For herein (saith he) it is true that is said, The sheep must not lay down her Fell, because she sees the wolf sometimes clothed with it. And the Apostle hath taught us, that it is lawful to eat that meat which hath been sacrificed to Idols, ask no question for Conscience sake. 1 Cor. 10. 25, 27. Why may we not then use that Gesture aright, which hath been abused to Idolatry?  
2. But upon a more serious and considerate Review of what was decreed by Pope Honorius, some few years after the Lateran Council under Innocent 3. we shall find, not that he enjoined kneeling at the receiving of the Sacrament, but Bowing at the Elevation thereof, and the carrying it about in Procession. Which also appears clearly enough by the Practice of the Romanists at this Day, who perform their Adorations accordingly. Honorius Decree runs thus. Extra. De Celeb. Missarum. cap. 10. Sacerdos frequenter doceat Plebem suam, ut cum in Celebratione Missarum Elevatur hostia salutaris, se reverenter inclinet; idem faciens cum eam defert Presbyter ad infirmum. that is, Let the Priest often teach his People, that when the Saving Host is elevated at the Celebration of the Mass they reverently bow themselves; doing the like, when the Priest carries it to the Sick. Ye see the Reverence here enjoined, is not kneeling, but Bowing. And the Time whereat this Bowing is to be performed, is not the Time of Receiving the Sacrament, but when the Host was elevated in the Mass, or conveyed to the sick. This Decree was set forth in the year 1220. and founded on a former Decree of the Lateran Council under Innocent 3d. some 5. years before; wherein it was determined, Jesus Christi Corpus & sanguinem, in Sacramento Altaris, sub speciebus Panis, & Vini Veraciter contineri, Transubstantiatis Pane in Corpus & Vino in Sanguinem, potestate divina. that is, The Body and Blood of Jesus Christ, in the Sacrament of the Altar, are verily contained under the forms of Bread, & Wine; the Bread being transubstantiated into the Body, and the Wine into the Blood of Christ by the power Divine. See for this also, Conc. Trid. Sess. 13. cap. 4, 5. Where the Cultus latriae, or divine worship exhibited to the Sacrament, is made the necessary consequent of Transubstantiation. From the same fountain sprang the Institution of that superstitious Festival of Corpus Christi, by Vrbane 4th. Anno 1264. confirmed by Clement 5. Anno 1311. But what is all this to the Church of England, or other Protestant Churches, which use kneeling at the Receiving of the Sacrament, touching which Pope Honorius enjoined nothing, nor meddled with it at all, but left it as he found it, practised many years before his time? whoever then retain this ancient Gesture, and comply not at all with the Papists, in worshipping at the lifting up of the Host, or the carrying it about in Procession, but contrariwise renounce Both, cannot be said, with Colour of Reason, to confirm them in their Error, or misguided Worship, by obeying the Decree of P. Honorius. No more, than they can be said to confirm them in their Doctrine of Transubstantiation, by retaining those words, This is my Body, This is my Blood, at the Celebration of the Sacrament; on the misunderstanding of which that Doctrine was grounded. Why may not we as justly retain the Adoration in the receiving, directing it to the proper Object, Christ corporally present in Heaven, and spiritually in the Sacrament? The [Sursum corda] in the Communion-Service [Lift up your Hearts unto the Lord] which our Church hath borrowed of the primitive Age, shows evidently enough whither our Worship is directed.   

Ob. 6. At the Sacrament we put on and act the persons of coheires and represent our sitting with Christ at his Table, in his Kingdom of Glory, which requires a gesture of familiarity and fellowlike equality, kneeling then is very unsuitable, for it, as being a Posture of Inferiority, Subjection, & Humility: Besides, it crosseth the assurance of our Coheirship with Christ because it implies an unfellow-like and inferior Condition in our future state of Glory, and debaets us from social admittance and entertainment as Guests at his Table.  
Answ. 1. If these Patrons of Nonconformity did not openly profess a sound belief in the Holy Trinity, and the Godhead of our Saviour, I could not imagine this objection could have proceeded from any other than some of those monstrous Apostates in Poland, who revolted to Photinianisme, & other Blasphemous Sects; so much pride & presumption it hath in it, and so manifest a Tendency to the embracing of their opinions. Neither hath it more Reason, than Religion in it, as being a Complication of Errors, and Absurdities and groundless supposals. It supposeth, 1. that we have a kind of equality with Christ by our privilege of Coheirship; whereas there is a vast Distance between us. He is Heir of all Things by Nature; we be Heirs by his free Donation. Heaven was his possession from all Eternity; It is but prepared for us, to be possessed after the Resurrection. it is his Inheritance by purchase; ours by Promise. We are but Heirs in Hope, depending upon favour for Actual Admission: He is actual Lord and Possessor, and hath the Disposal of this Kingdom at his Command. And however, by taking our Nature upon him, he became of kin to us, and is not ashamed to call us Brethren; yet considering our present vileness, and his Height of Majesty, methinks we should be ashamed, & afraid too, not to acknowledge him such an elder Brother as is our Lord, & Prince, who hath the spirit without measure, anointed with the oil of Gladness above his fellows, the supreme head of his Church, far exalted above all Angels, as well as men. And all this, as Man. How much vaster a Distance is there between us, & him, being considered as the Son of God, who thinks it no Robbery to be equal unto his Father? & as such we consider him, when we kneel to him in the Sacrament.  
2. That our communicating at the Sacrament represents our future estate of Glory, expressed by our Saviour under the similitude of eating and drinking with him at his Table in his Kingdom. Whereas our Saviour clearly tells us, that we are to celebrate it in commemoration of his Passion that is past, not of our preferment that is to come. This is my Blood of the new Testament, which is shed for many, for the remission of sins. Mat. 26▪ 28. The Apostle tells us the same: This is my Body, which is broken for you; this do in remembrance of me. 1 Cor. 11. 24. As often, as ye eat this Bread, & drink this Cup, ye do show the Lords death, till he come. v. 26.  
3. That a Gesture of Humility, such as kneeling is, crosseth, and hindereth the assurance of our Coheirship. Whereas, if we will believe the Scriptures, there is no virtue which better assureth our Interest in Christ, and the Promises which are made to us in him, than Humility, which if it be not laid very deep, as the foundation of all other Graces, the whole structure will soon come to Ruin. The first lesson which our Saviour gave his Followers, was to deny themselves; without which they could neither bear his Cross, nor follow him. Mat. 16. 24. And Christ's own Humility it is, which the Apostle would have us set before our eyes, as a Pattern to follow, because thereby he obtained his Glory. Phil. 2. 5-9. The deep Humility of the Centurion, and woman of Canaan, very well consorted with an extraordinary Faith, and high Confidence in our Saviour; whereof the one thought not himself worthy, that Christ should honour him so far, as to come under his Roof. Mat. 8. 8. And the other, as humbly took upon Her the disgraceful name of a Dog. Mat. 15. 27. Yet both their Faiths are so highly commended by our Saviour, as none else seemed to come near them. O Woman great is thy Faith. Be it unto thee even as thou wilt, said our Saviour to the one. Mat. 15. 28. I have not found so great faith, no not in Israel. Mat. 8. 10. saith he to the other.  
4. Christ's advancing our Nature, by exalting it to his Father's right Hand, & his assuming us into a kind of Fraternity, and Coheirship with himself, should serve to make us the more humble, to confess our unworthiness, and to keep a geater Distance; not to puff us up, and make us presume upon our Privileges. It was the Guise, and Character of the Pharisees, to press for the highest Rooms. Mat. 23. 6. Whereas Christ chargeth his own Disciples to sit down in the lowest; withal telling them, that whosoever exalteth himself, shall be abased; and he that humbleth himself, shall be exalted: Luk. 14. 7, 10, 11. This effect the high Favours of God wrought in the Blessed Virgin, and John the Baptist. When the one heard from the Angel Gabriel, that she should be the Mother of the Son of God; She replied, Behold the Handmaid of the Lord. And humbly thanked God in her Song, that he had regarded the low estate of his Handmaiden, Luk. 1. 38, 48. And when Christ came to the other to be Baptised, he refused, saying, I have need to be baptised of Thee, and comest Thou to me▪ Mat. 3. 14. Yea he counted himself unworthy to stoop down, and unloose his shoe-latchet, Mark 1. 17. How much fit than were it for us, who come so fare short of these two eminent Patterns; either, with the Prodigal in the Gospel, to come unto our heavenly Father with the like humble Confession, I have sinned against Heaven, and against thee, and am no more worthy to be called thy Son. Luk. 15. 18, 19, 21. Or with the penitent Publican, to stand at a Distance, cast down our Eyes, and knock our Breasts, and say, Lord be merciful to me a sinner. Luk. 18. 13, 14. So shall we be justified, with the one, and be acknowledged for Children, with the other.  
5. The Non-conformists refuse not to kneel in Prayer, wherein yet they profess to speak with an humble confidence, & familiarity unto God, as to a Father; and that by the Spirit of Adoption. Rom. 8. 15. Gal. 4. 6. why is not the same Gesture as suitable at the receiving of the Communion, notwithstanding they there put on the persons of Children, and Coheirs? Or why can they not bend their knees, as well as bare their Heads, when they receive it? They use not to fit bare when invited to the Table of their Superiors. Why use they this Reverence, when invited to their Elder Brother, and Coheir? This evidently shows they make a difference between their Carriage at a common, and this holy Table. Let them then but conform their knees unto their Heads, by a proportionable Reverence, and the matter is at an end. As for crossing the Assurance of our Coheirship, sure the contrary experience of those many, who receive it keeling, is a sufficient Argument, that the Assurance of our Privileges, and interest in Christ, may very well consist with this lowly posture; and is so fare from being crossed, that it is furthered thereby. There is no Duty exempted from Humility, which is so necessary to balance all our Actions.  
6. But suppose that which the objection would have; That the Lords Supper celebrated here in the Church Militant represents the Supper of the Lamb in the Church Triumphant. Rev. 19 9 and that we are therein to act the persons of Coheirs; yet it follows not from thence, that we should sit thereat, as companions, and Familiars of Christ; seeing the triumphant Saints themselves, who are admitted into that Fellowship, and are Christ's Guests at that Supper, are represented to us by S. John in a quite contrary posture. And therefore if we will do the will of God on Earth, as it is done by these Saints in Heaven, we must imitate them in this also, by using the like Gesture. For Saint John tells us, that the 24. Elders (who represent the chief Heads, or Pastors of the Church) fall down before him that sat on the Throne, and worship him that liveth for ever and ever, and cast their Crowns before the Throne. Revel. 4. 10. nor only so, but before the Lamb also, who appeared before the Throne, as he had been slain; as he is also represented, when we worship him in the Eucharist, Revel. 5. 6, 8, 14. The People join with their Pastors in the same humble Gesture, and have the Angels for their fellow-worshippers. cap. 7. 9, 11. who are said to be fed by the Lamb, and to be led unto living fountains of water, having lately come out of great Tribulation, and washed their Robes white in the blood of the Lamb, v. 14. Now, in the Sacrament, we are not only fed by this Lamb, but feed upon him; we have our spiritual thirst allayed by this fountain of life, being thereby made to drink into one Spirit. 1 Cor. 12. 13. Therein also we are cleansed by the Blood of Christ, the Blood of the new Testament, which is shed for many, for the remission of Sins, Mat. 26. 27, 28. The same Gesture is ascribed unto the 24. Elders and to the 4. Beasts, when God had judged the great Whore, and avenged the Blood of his Saints. Revel. 19 4, 7, 9 Is not the practice of these heavenly Inhabitants a good warrant and Pattern to the Saints on Earth, to use the like prostration in the worship of God? especially, at the Eucharist, wherein we offer up the same sacrifice of Praise, for the favours bestowed on us through the merits of the Lamb slain, and the judging of our Spiritual Enemies, who were conquered, and condemned, when he suffered on the Cross? But if any shall reply that S. John, in these visions, describeth the Church-Militant under the name of the Church-Triumphant; I answer that though several Circumstances of the Text seem to demonstrate the contrary, yet the Argument will not lose its force upon this supposal, but rather get strength thereby. For from hence it will necessarily follow, that Prostration, or bodily Adoration at the Supper of the Lamb, viz. at the Sacrament of the Lords Supper, was the Gesture used by the Christian Church in S. John's time; otherwise these visions of his had presented us with an improper and untrue Representation thereof, which we cannot reasonably imagine. So then the use of an Adorative Gesture at the Sacrament, so ancient as the Apostles Days, will serve to justify our kneeling, if we had no other Argument.   

Ob. 7. Kneeling at the Lords Table is contrary to the law of nature and decency, and to a Table of Repast. It is a private worship, during the public▪ Besides, the Elements which Christ consecrated, and made choice of for the outward signs in the Lord's Supper, are mean and ordinary, and therefore he cannot in any reason be thought to have intended any such Adoration▪ or Reverence to be used at the partaking of them. Lastly, the Eucharist is a Feast of Joy and Thanksgiving, and therefore a Gesture of Humiliation, such as kneeling is, is improper.  
Ans. This is a complication of petty cavils, which scarce deserve an answer, but that I am unwilling to pass by any Objection which I have met with, lest it should prove a scandal to some weaker Christian, in case it lie unremoved. I answer then,  
1. It hath been, I hope, sufficiently proved, that kneeling is most suitable to the Duty performed at the Lords Table, and therefore agreeable to the Law of God, who enjoins that Duty. They are but ill judges of Decency, who so far forget Themselves, and their Duty, as to approach unto God's Table (where he is so eminently present, and proffers such high, undeserved Favours to his unworthy Servants) with the same Boldness, as to their own, or that of their Equals. The Church of Christ, in all Ages, hath thought it undecent to receive the Sacrament with any other Gesture than that which they used at their public Prayers, at which sitting was never used. Now Christian modesty and humility should prevail with us so far, as not to censure and condemn so general a Practice, but submit our judgement to that of the Church. But the great Stumbling-block of the Non-conformists, in this Particular, is this, that they look upon the Eucharist, as a common Feast amongst Equals, not as a Dole to poor Beggars: upon Christ, as their Brother, not as their Lord: upon themselves, as Guests, not as Suppliants; and forget the Altar of Worship, whilst they are too intent upon the Table of Repast.  
2. Why may not a private worship, be used during the Public? some kneeling, whilst others stand, or sit? If the contrary hold good, no man may kneel, when he first comes into the Church, whilst others perhaps are sitting at the Hearing of the Lessons. No Preacher may kneel, when he enters the Pulpit, whilst the People in the mean time are busied in singing of the Psalm. Yea Hannah shall be condemned for praying at the Tabernacle, the Place of public worship, when she privately importuned God to look on her Affliction, and give her a Son. It appears by King Solomon's Prayer at the Dedication of the Temple, that the Israelites put up their private occasional petitions in the house of Prayer. 1 King. 8. 38, 39 41, 43. S. Paul's practice shows the same. Act. 22. 17. When the Priest offered up the Sacrifices (which were of several sorts) the several Parties which brought them, offered up withal their particular Devotions, whether Confession, Prayer, or Praise, according to the nature of the Sacrifice, and the condition of the Supplicant. When Zacharias offered Incense in the Temple, the People were praying without; and, for aught the Text tells us, every one singly by himself, during the time of the public Service, which was performed in the name and behalf of the whole. This also condemns the practice of all those who stand at the receiving of the Communion (as many of the Non-conformists did, and many whole Churches now do, whom they will be loath to condemn) whilst the main of the Congregation, who yet keep their Seats, or are newly returned to them, are employed in meditation, reading, or singing of Psalms. The like is done in greater Congregations, where they sit one Company after another. So that what ever Gesture is used, there must be place left for private Devotions.  
3. As for the meaness of the Elements, which is pretended in prejudice of kneeling at the Receipt of them it is an Argument which savours of too much folly and profaneness. For if we consider the Elements in themselves, they are the Best, the most necessary, and the most excellent of Foods; Bread, the staff of life, and strengthner of man's Heart; Wine the chief Refresher, and Reviver of the Spirits. But if we look on them in their use and Designation, (as they are to be looked on in the Sacrament) they are called by our Saviour himself (who best knew what they were) his own Body and Blood, that is, sacred, and efficacious Instruments of conveying his Body and Blood unto us, with all the virtues, & merits of his Death & Passion. And, whoever call, or esteem such as these, mean and vile, are most unworthy Blasphemers, who as little deserve to receive benefit from Christ, as they regard his Ordinances.  
4. Joy & Thanksgiving very well suit with Humility, and a lowly Gesture. What prudent or sober Person can judge it unfit to abase himself, when he receives an high favour from a person of honour? or to bend his knees, when he is dignifyed by his Prince? If we consider as we ought, either God's Majesty, or our own meanness, the more we are honoured by him, the more we shall humble ourselves; confessing with Jacob, that we are less, than the least of God's Mercies; with Abraham, that we are Dust and Ashes; and with the Centurion in the Gospel, that we are not worthy to receive Christ under our Roof. No sooner had the Psalmist told us that God had set his Son Christ upon his holy Hill of Zion, but he presently admonisheth all of their Duty, viz. To serve the Lord with Fear, and rejoice with Trembling. Psalm. 2. 11. And lest any should presume to plead a Privilege of Exemption, he calls upon the Greatest to perform this Service, Be wise now therefore, O ye Kings; be instructed ye Judges of the Earth. v. 10. If those of the highest Rank must allay their Joy with fear and Trembling, methinks, none of us should think ourselves so over-wise, great, or holy, as to neglect this instruction of the royal Psalmist; but to express our Humility at so solemn a Service, as that of the Eucharist; and abate somewhat of the swelling conceit of Coheirs, by remembering that we are Children of this everlasting Father, as the Prophet Esay styles our Saviour, Isa. 9 6. and 8. 18. with Heb. 2. 13. and Subjects of this universal Monarch, whom God hath enthroned upon his holy Hill, and put all Creatures under his Foot, that so they might honour, and obey him, and be absolutely subject to his Disposal.   
FINIS.   

ASHWELL'S PRIMITIVE GESTURE At The COMMUNION.