KNEELING IN THE ACT OF eating and drinking at THE LORDS TABLE is a sin.  
proved by 8 Arguments.  
By H. jacob.  
LONDON Printed in the year. 1641.   

KNEELING IN THE ACT of eateing and drinking at the Lords Table is a sin. proved by 8 Arguments.  
ALL performeing of Religious worship proper to God, before a Creature if with a special respect of the said Creature( though Relatively and principally unto God) is a sin.  
Also though this Creature be a divine ordinance a gracious and sanctefied means of bringing salvation unto us, and of certefiing us of Gods good will and favour toward us, yet to perform( without Gods own express appointment) such worship before, it is a great sin. for so did Cornelius fall down before the Apostle Peter Act. 10.20 25.26. and John the Apostle before the holy angel Rev. 22.8.9. yet this their Religious bowing down before these sacred Instrunents of God( because it was a worship proper to God & due only to him) was a sin against God, as in these texts it appeareth. Yea it was a breach of the first commandement. No pretence of men can salue it; viz. though it should be said, that they did it only before them, not to them, but unto God that sent them, or not terminatively unto them, but with relation to God as the principal object, whose sacred instruments these were. And doubtless they did it out of a vehement affection of principal reverence and honor to God, who appointed & sent those his said instruments. Yea, the fore-named texts do show that this Bowing down was indeed done also to them, & that it was to be so esteemed, viz. as done to them, though but relatively: again the said texts do show that religiously they might not bow down but to God only; and that this bowing or falling down in the exercise of religion, is a worship proper to God onely, & not Communicable by any means to any creature, no not relatively. Yea also, that we may not do bodily worship before a creature with respect to it, unless God expressly appoint us so to do.  
Kneeling in the act of eateing and drinking at the Lords Table is the performing of a religious worship proper to God before a creature( a sanctefied creature) with a special respect of it, yet relatively and principally unto God himself, whose divine and sacred ordinances these mysteries are, and whose true instruments of his grace they are unto vs. This who can deny? For this act of Kneeling, though we say we do it not to these mystical signs( for most do grant such Kneeling to be due only to God) yet no man can say but it is done before these, and with a respect of these sanctified & divine ordinances, Gods instruments of working his saving grace in us. Nay, Common sense and open reason will say that it is relatively done even to these holy mysteries no less then the like was to Peter and to the Angel aforesaid, who( as I said) indeed were worshipped, as the text there sheweth. Common sense will say also, that by this reasonable reverence( as some grant it to be) done to them, we do honor and worship God whose they are) the more. evident reason( I say) proclaimeth that this is, or ought to be the mind & intent of all those who do use this kneeling. unless( which is worse) men in Gods solemn worship will do against reason and common sense. But to omit this: that sufficeth which cannot be striven against, that this kneeling is a performing of a religious worship before a sanctified creature with a special respect of it though in a principal relation unto God. also this is without any appointment of God for us so to do.  
Therefore this kneeling is a great sin: even against those forenamed Scriptures. Act. 10. Rev. 22. yea. in the first commandement in the Decaloque to the which the said Scriptures are to be referred as to their general head.  
briefly, the sin is all one with that which the Papists do in kneeling before there sacred Images as they esteem them to be. Onely in this Protestants do not so ill, that they kneel indeed before there own inventions: Protestants do so before the holy mysteris and ordinances of God. So that where the Papists commit two sins, we commit but one. And this is all the difference between us, as touching this act.  
Otherwise this first Argument may also be framed thus.  
There was the same right and reason, or more, to fall down and kneel before Peter and the Angel relatively, as there is to fall down before the sanctified bread and wine in receiving them. For Peter and the Angel were the holy and divine seruants of God, his Instruments, & ordinances for the good of our souls, as the sanctefyed bread & wine are in there kind also. And these latter are no more to have outward worship done unto them, or before them, then the other. There is no sound difference that can be made between these things; except the bread and wine have less reason for such reverence, then the Apostle and the Angel. Nay, doubtless they have less reason by much. So that, If the former be sin the later is also.  
But the former was a sin.  
Therefore the later is also. Even to fall down and kneel before the sanctified bread and wine in receiving the same is a sin. yea( it seemeth) a much greater sin, then that falling down before Peter and the Angel  
All appearance of evil must be abstained from. 1. Thess: 5, 22. And hat not onely if a thing seem evil to a mans own iudgment, but also if it seem to other men, so that there be a likely show of reason in it.  
This kneeling is( at least) an appearance of evil, or, it hath( at least) an appearance of evil in it. Namely, of worshipping the sanctified bread, to those Romishly affencted.( which are a multitude among vs.) Here is a show & appearance of worshipping this Sacrament as God: unto others here is( at least) a show of worshipping it relatively as John intended to worship the Angel: and Cornelius Peter, which also was a manifest sin. Now this kneeling is altogether like. In it is a plain appearance of some worship to the holy signs. Neither can the words of men labouring to excuse it by their authority, make it to be otherwise. For the thing being so in the nature and proportion of the fact, mens words though in authority cannot alter it, not mens will but common reason, and the likely appearance thereof carrieth the matter. Seeing then in the show of likely reason this kneeling seemeth to bee a worship done to the creature( at least Relatively,) Therefore so we ought to judge of it. whence it plainly followeth, and it cannot be denied: Therfore this kneeling must be abstained from, and not to abstain from it is a sin, even a transgression of they afore alleged Scripture: 1 Thess. 5: 22.  
3. every plain and manifest misapplying in the worship of God, of a gesture otherwise lawful to apart of the said worship of God not fitting for it, is a sin against the third Commandement.  
This Kneeling is a plain and manifest misapplying in the worship of God, of a gesture otherwise lawful to a part of the said worship of God not fitting for it.  
Because the act of eating and drinking at the Lords Table is properly a preaching of the Lords death: it is no act of Thanksgiving, nor of prayer; in which only it is decent( though also not necessary) to kneel. But kneeling in the act of preaching if a plain and manifest misapplying in the worship of God of a gesture otherwise lawful to a part of Gods worship not fitting for it. Sitting or standing are the only fit gestures for the act of Preaching in plain and manifest reason, as also it is in respect of the perpetual use and practise of all preachers and preaching recorded in Gods word, and of all others every where since.  
Therfore this Kneeling is a sin against the third Commandement  
4. Where sitting by the true intent of the second Commandement is necessary, there kneeling is a sin.  
By the true intent of the second commandement sitting is necessary in the act of eating and drinking at the Lords Table.  
For by Christs own ordinance all this whole action now performed, that is, eating and drinking and sitting together at the Lords table, representeth and fore signefieth our fellowship with Christ hereafter in his heavenly kingdom. As Christ himself declareth at the same very time when he with his disciples did eat & drink & sat together at his last supper; Namely, where with an express reference to the same he spake thereof, saying, Luk. 22 30. That you may eat and drink with me in my kingdom and sit one seats an judge the twelve tribes of Israell. This is their consotiation in glory hereafter signified and represented here by that present sociable action and gesture which then and there they acted together. Whence it followeth that this sitting is necessary: because Christ would have this should teach us and represent unto us that gracious and most comfortable doctrine. A most excellent point of faith and of our joyful hope.  
Therefore Kneeling in the act of eateing and drinking at the Lords Table is a sin, because it both taketh away so necessary a signifying Ceremony, as this sitting is, and also obscureth and hindereth that heavenly doctrine taught us by the same, contrary to the intent of the second Commandement in the Decalogue.  
If any say, then to receive the Communion standing is a sin also:  
I answer; For as much as sometime standing is in use when men in friendly society eat and drink together, namely when means or opportunity of sitting wanteth, therefore standing is not simply evil, as kneeling in this action is. Seeing kneeling is never any manner, nor order, nor custom of men eateing and drinking together Indeed standing at the time of receiving the Communion is nothing so fit a gesture, nothing so convenient as sitting Nay, it seemeth to be evil then, when fit means and opportunity of sitting may be had.  
5. Whatsoever is a mere voluntary institution of man in & pertaining to Gods worship; is a sin. This cannot be doubted of by any sound Christian. Because if such humane institutions in Gods worship may by any means be lawful, then Gods word the holy Scriptures is not perfect, it is not sufficient for our whole instruction & direction in Gods service. Neither is Christ an absolute Prophet and Teacher unto us in this matter. Mens voluntary Ordinances and Traditions may lawfully be admitted in the Church, and in divine worship. Which both the general and true & right sense of the second Commandement in the Decalogue forbiddeth, whereby a figure of speech God putteth a part for the whole of that kind, saying, Exod 20.4. Thou shalt not make to thyself a graved image &c. And also the Scripture else where more expressly condemneth, saying, mat. 15. In vain do you worship me teaching for doctrines mens precepts. Every plant that my heavenly Father hath not planted shall be rooted out. Also in these things plainly, Psal. 19. The Law of the Lord is perfect &c. where we deny not, but in civil matters though they be in Gods worship taken up, and used, and altered by men, yet there is no sin. For this may well be so; neither doth Gods word any where forbid it. As to wear in Gods worship white stokens or black garters, a cloak or a jerkin, a falling band, or a ruff band, These civil matters in Gods worship do not pertain to it. Yea moreover also we grant that some things in and pertaining to Gods worship( as convenient Circumstances of places, times, and persons and such like) may be by mans reason and discretion appointed, and changed again. But then these are not mere voluntary institutions of man. For nature itself sheweth a necessity that these things should be, and common reason willeth that they should be thus, and thus, and also that they should change and alter again at some times, and one some occasions, But( as I said) we speak of mens voluntary institutions in Gods worship which directly pertain and belong to the said worship, & yet are not of any necessity therein, neither by Nature, nor by certain and constant reason, nor by the holy Scripture.  
Now so doth this kneeling. I say, to kneel in the act of eating and drinking at the Lords Table is a mere voluntary institution of man in the worship of God, and it directly and properly pertaineth to the said worship. Yea further, it doth not onely pertain to Gods worship, but itself is here a very worship done to God specially. And yet it is a right humane Ordinance, and in the institution thereof merely voluntary. For neither is there any need of it in Nature, nor in true reason, nor in Gods word. Wherefore the conclusion followeth, To kneel in the act of eating and drinking at the Lords table is a sin.  
Note also that by this Argument all other Romish voluntary Ordinances of men in Gods worship( as Holy water, Candles, Images, Salt, cream, oil &c.) are condemned. Which if this Argument be not firm, will stand and be good enough. Which God forbid,  
If any say, this kneeling is at the most a misapplying of a gesture in itself lawful in Gods worship. And so it is against but the third Commandement: it cannot be against the second. For in itself it is no ceremony invented by man, but only misapplied.  
I Answer; First, though it be a gesture but misapplied, yet so it is a sin heinous enough, even against the third Commandement, as before hath been shewed. Also it taketh away utterly the necessary ceremony of sitting which is required by the second Commandement, as in the fourth Argument next before is proved. And so even this kneeling is against the second Commandement also. But moreover, kneeling thus misapplied doth grow to be a positive false doctrine, a new constant Ordinance of men in Gods worship, a devised manner of worshipping God relatively before and by occasion of the sanctified signs then and there exhibited to our bodily sences, and yet such a thing whereof there is no necessity in the nature thereof. And thus itself is now become even directly a transgression of the second Commandement. as Rebaptising is likewise, and Hemerobaptising also, that is, baptizing the same person every day, & baptizing the dead, and giving the holy Communion to the dead, and the doctrine of the Euchitae who taught that wee must always pray in every thing continually; likewise pontifical Church government, Excommunications and making of Ministers; also these Popish Sacraments, Matremonie, Pennance, Orders, &c. These all are but the misapplying and misvsing of Ordinance: which are holy and right in themselves, but yet become false doctrines, voluntary worship, new forms of religion, & being thus humane constitutions in Gods worship, they are, I say,( thus considered) clearly against the second commandement, as is aforesaid. And even so kneeling in the act of eating and drinking at the Lords table is to be accounted likewise.  
If any say, to sing a psalm before and after Sermon pertaineth not to the second Commandement. Yet it pertaineth to the second Commandement as well and altogether as much as this kneeling doth.  
I answer, that is not so. There is no likeness in these. For this kneeling is a mere voluntary institution, there is no necessary reason requiring it at this time. But it is very profitable and requisite to sing a psalm, even before and after Sermon, It is no mere voluntary institution: there is some necessary use of it in the light of reason, and true discretion; which again sometime in discretion is changeable also.  
If any say, kneeling in the act of receiving at the Lords table is not a mere voluntary or free institution of man. For there seemeth to be a necessary and very profitable use therein; even because we do thus with more reverence worship God in the use of his Ordinance then otherwise.  
I answer, this opinion is highly presumptuous, and also no less superstititious, presumptuous, seeing thus men now take vpon them to handle these sacred mysteries more reverently and with more holy affections then Christ himself and his Apostles did: or at least these men would have it set me that they do Superstitious this opinion is, seeing it is supra statutum, above and beyond all rule and example in Gods word; beyond the most holy, most religious, and most sufficient example of Christ and his Apostles.  
sixthly. If the Apostle for all common and fit behaviour at the Lords table do sand us to Christs institution to imitate it, and if at that time he together with his disciples did sit, then the Apostle requireth of us sitting and not kneeling in that action. And then kneeling therein is a sin.  
But the Apostle for all common and fit behaviour at the Lords table doth sand us to Christ. institution to imetate it, saying, 1. Cor. 11. For I have received of the Lord that which I deliver unto you. And, verse. the first. Be ye followers of me, as I am of Christs. Also they then Luke 22.27. sat: and this sitting is a like common and fit for us now still, as it was then for them.  
Therefore the Apostle requireth of us now to sit. And so to kneel now is sin.  
If any say, then, as well are we bound to Celebrate the Communion at night and after Supper, as Christ did. I answer, not so. For this reason, viz. After Supper is not fit nor common for us & them a like. They in the Institution had a peculiar and urgent reason to do it after Supper: we now have not that reason: but we have urgent reasons more then one, to celebrate this holy Communion now in the freshest and clearest of the day. And therefore in this the Apostle intendeth not that we should be bound to imitate Christs Institution, yet in sitting together when we receive it, he intendeth that we should imitate the Institution. Seeing that is common and fitting for us still, as well as it was then for them.  
If any say in 1, Cor: 11. The Apostle setteth down particularly all necessary point, in administering and receiving at the Lords Table, but he doth not set down sitting: Therefore sitting in this action is not necessary.  
I answer. The Apostle here doth not set down particularly all necessary points in administering and receiving at the Lords Table-For he mentioneth not the giving of the bread, nor the Powering out of the wine, yet both these are necessary, but by rehearsing the Jnstitution in this place, his meaning indeed is to refer us thether, to imitate it in all things being common to us with them then, and whereof there is no special reason for us now to the contrary: Thus, name●y he requireth the Corinthian Church, to look back to the order of the first Institution and to follow it, that certain misbehaviours about the receiving of this holy Sacrament which werr crept in and used at that time, might be corrected by the simplo observing of Christs Institution, so as is aforesaid. And this directly will prove kneeling in the act of eating and drinking at the Lords table which is now in use with us, to be an error and a transgression: and sitting to be the right and due behaviour of Christian people. Seeing that such was Christs and his Apostles manner and example unto us, neither is there for us any special reason to the contrary, as hath been noted.  
If any say, Kneeling is the fittest gesture in prayer, and in thanksgiving. But this Sacrament is properly a thanksgiving; and in the very receiving of it there is prayer used.  
I answer, here the Assumption is very faulty. In the act of receiving, that is, in the act of eating and drinking at the Lords table there is no prayer used, nor thanksgiving by Christs institution, nor by the Apostles practise. There gestures which they used at that instant do clearly make this manifest, besides sundry other reasons. Wherefore it is most certain that there ought not to be any solemn or express prayer now, nor Thanksgiving, among us at all. If the Ordinance of man do appoint either any solemn outward prayer, or thanksgiving in this very act, it is a manifest error and violating of the holy institution. For Christ plainly intended in this act another matter far different from outward solemn prayer or giving of thanks. First,( as is touched before) this very act is properly an act of preaching and declaring forth of Christs death and passion, as the Apostle expoundeth it saying, 1 Cor. 11.26. So oft as ye eat this bread and drink this cup, ye show forth( or ye preach) the Lords death until he come. Therfore this act is intended to be properly a preaching, not an act of prayer or giving of thanks. again, this very act noteth and representeth our consociation in glory with Christ hereafter, as also before hath been shewed. Which likewise is no act of prayer or supplication, nor humiliation, nor yet of solemn express thanksgiving properly. This objection therefore is very ill grounded; it is a marvellous high presumption in those that will urge it. True indeed, this Sacrament is called by divers the Sacrament of thanksgiving, and not unjustly. But it is because it requireth in the general administration thereof great Thanksgiving for those incomparable benefits which therein God representeth and in a sort exhibiteth unto vs. And so we aclowledge there ought to be exceeding earnest and ample Thanksgiving, and prayer, and kneeling also therewithal, both before and after the act of receiving. Yet the act itself of receiving is no Thanksgiving, nor prayer, nor any such thing is in it, nor ought to be, but it hath a present use of a much different nature in outward gesture, as before is sufficiently declared.  
seventhly. Stand fast in the liberty wherewith Christ hath made you free, and be not entangled again with the yoke of bondage. Gal. 5.1. here we are commanded, in the worship of God to abstain from all things being not Gods Ordinances( at least) whereof men make a necessity. So that to yield herein is sin.  
This kneeling is in Gods worship not Gods Ordinance, and men make a necessity of it.  
Therefore here Gal. 5.1. we are commanded to abstain from this kneeling and then to yeld to it is a sin.  
If any say, the first proposition is not sure, because the Apostle here spaketh of our being freed only from the jewish Ceremonies and the opinion of necessity in them.  
I answer, that is one part of the liberty of Christians which we have in Christ: and of this indeed the Apostle doth here speak particularly. But the liberty of Christians which we have in Christ( name indefinitely here) goeth further; it exempteth us generally from the inventions and voluntary Ordinances of men in Divine service: it giveth us power and liberty to worship God only by his own Ordinances. Wherefore in this our liberty we are commanded to stand fast also here in this place. For the Apostles words are to be extended to there general and large sense; they have truth even so largely, though here he apply them but to one particular, the leaving of the Iewes Ceremonies. Which now also indeed were not Gods Ordinances for his worship, specially in the Christian assemblies, whereof here the Apostle speaketh: but thus they where mere human Ordinances now, and a yoke of bondage: most of all as they were here urged, viz. as necessary. Thus therefore the Apostle in this text doth certainly command us to abstain from all things generally being not Gods Ordinance in his worship. For of such he speaketh here, and in this very respect, specially these human things being pressed as necessary, as is said.  
If any think the Second proposition, or minor to be faulty; the first part of it, that this kneeling is not Gods Ordinance, is in the minor of Argument 5 before clearly made manifest. Neither can any man with any colour of sense or reason say otherwise. The second part of this proposition, that men make a necessity of this kneeling, is also most true. For they make it a sin not to kneel now, namely in disobeying mens authority commanding it. Wherefore though they make not this kneeling necessary of itself, or in its own nature, yet by consequent they make it to be so, and that it is sin to omit it. For indeed it is sin to disobey men in lawful authority, if they command no evil. Therefore the Conclusion followeth vndeniably, to yield to this kneeling is a sin, as before we have gathered it and set down.  
8. Finally, Whatsoever in Gods worship hath no Example nor warrant for it before a thousaund two hundred yeares after Christ, cannot but be Antichristian and simply evil.  
This kneeling in Gods worship hath no Example nor warrant for it before a thousaund two hundred years after Christ. If it have any, let it be shewed. But indeed there is none.  
Therefore this kneeling cannot but he simply evil, and a manifest sin.  
FINIS.