A Defense of our Arguments Against Kneeling in Receiving the Lords Supper, Defense 2
Defence of our second Argument.
TO the due ministration of the Lords Supper there is required a table, whereabout the communicants are to be placed. If a table, then also a table gesture; kneeling is not a table-gesture. Therefore kneeling is not a fit gesture for this Supper. A table is so requisite to this action, that from a table this supper hath received one of the scripture names, that is, to bee called the Lords table, to distinguish it from common tables. As it is called breaking of bread, because that rite was usuall in the celebration of this sacrament. By this reason, sayth the Doctor, it should be celebrated at evening, because it is called the Lords Supper. It is true, that in our language, this word, Supper, signifieth onelyonly the evening meale, but not so in the originall. For the word Deipnon in ancient Greeke writers signifieth indefinitly the repast that a man taketh any time of the day, yea suppose it were before the rising of the sunne, as may be seen in Ho…er the Greek Poet. The banket or feast w…ch Luk. 14. is called Deipnon, is called …th, 22. ariston. Cas…ubonus rExercita…. p. 511. Hoc▪ ut videtur, significans, priscu temporib. omni… convivia fuisse appel… la…a deipna, etiam quae non fierent, in fine di…i.observeth … of Photius, that Paul called this Sacramentall …anket Deipnen, according to the … of the word in Pauls time; meaning that all …an…ets were called Deipna, howbeit they were not … the end of the day. He confirmeth this in the … following, when hee sayth, that the …asts of idolatours in their temples were also called Deipna not Arista. Read Concilium Ancyranum, where yee shall also find these idolatrous feasts expressed by this word deipnon. The word which was ever used to signifie that which we call Supper, is dorpos, or dorpon. Casaubonus giveth also this reason of the name, That it is called a Supper, rather then a dinner, because of old they dined sparingly and supped more liberally, to signifie the plenty and liberality of this feast. Other allegoricall reasons of this name I omit. To returne then, not onelyonly was this feast called the table of the Lord, but also it had a table indeed, not onelyonly in the Apostles time, but also many ages afterward, both for consecration and distribution. Now it was not a money-changers, or writers table, but mensa conviv…alis a feasting table which Christ and his Apostles used, and not without some profitable consideration. For a Table was counted sacred of old by the Ethnicks, and they thought the gods were present there at their feasts sAn…e focos olim longis considere mensis Mos erat, & mensae …redere adesse Deos. Ovid. fast. 5., and likewise the Poets bring in sometimes their gods feasting at a table. There is a notable sentence of Ben Syra Mensa parata, sive posita cententio tollitur, the table being prepared and set, contention ceaseth, signifying that the communion of one table betokened reconciliation▪ and louelove. The Iewes say, that when some altercation arose in the house of Ishbosh…h the son of Saul, the servant incontinen… spread the Table, and the altercation ceased If at prophane feasts, a table was counte… sacred, and a symbole of concord and fidelity, far more at this sacred feast, which is a banquet of LoueLove. Musculus therefore is not to be commended for his saucie censure of the laudable custome of the reformed Churches, where are, and hath been so many worthies: I will forbeare comparisons. Luthers testimonie set down by Musculus in that same place is memorable. Therefore Christ so instituted the Sacrament that in it we should sit at Table. But all things are changed, and the idle ordinances of men are come in the place of Divine Ordinances. Musculus himselfe on Matth. 26. 23. observeth in the ancient Proverb Mensam & salem non transgred…, that the Table was counted sacred, and a symbole of friendship. And deploreth the corruptions of our times, wherein neither the fellowship at the prophane, nor mysticall Table, maketh us mindfull of this dutie. And in his Common Places tDe coena Domini pag. 345. Sacrificio competit ara, communication… sacrificu compet it mensa.he saith, that to a sacrifice belongeth an Altar, to the communication of the sacrifice a Table. A feasting Table then being granted, the gesture of Kneeling, being no Table-gesture, must be excluded in the act of banquetting, which is the proper use of the Table. The Christians under the ten persecutions, it is true, could not hauehave the commoditie of high tables, and seates a swerable. But it is neither the height, nor the matter that we stand upon. Whether the table be round, square, or extended in length: whether it be of timber, or stone; of a bull hide, or a plot of ground: whether it be high or low; the forme and …ashion of a table ought to be observed, that the Communicants may communicate tablewise: Whether they convene in dens, or deserts; in Kirks, or houses. Wine is one of the Sacramentall elements, and yet Volaterranus writeth that the Priests of Norway were permitted to consecrate in other liquor then wine, because wine could not be kept in that Northern Country. So a plot of ground whereabout men sit and feast, answereth analogically to the high …able. As for private consecrations in time of persecution, like that of Lucianus th… Martyr who used his breast for an Altar, when he was in prison: or for keeping the Sacrament, and communicating a part, belong to the controversie of private consecrations, and private communions, to be enquired, whether they did right or not. Wee are now speaking of Assemblies, and Congregations, whether in time of peace, or under persecutions. See further of this second Argument in the answer to D. Resolutus.vpag. 16. …8, 34. 35.