Worthy Communicating, Introduction · Part 3 · Chapter 6
CHAP. VI. Of two more Hindrances.
The Contents.
A Tenth Hindrance is, because others who are unworthy of it, are admitted to join in it. But, 1. They ought not to be forward in judging others unworthy, lest they be mistaken in it. 2. When some, who, as they have great cause to think, are unworthy, do receive, yet ought not that to hinder them from joining in it. For if it be a sufficient Hindrance, it had equally hindred our Saviour Christ, and the Primitive Christians. It ought not only to hinder us from the Communion, but also from being Members of the Christian Church and Profession; but 'tis plainly of no Force for either of them, since one man shall not bear anothers, but every man his own burden. 3. If still any are really offended at the Communion of the Wicked, upon complaint made in the Congregation they are to be suspended from the Holy Table, and denied the Sacrament. An Eleventh Hindrance is the Gesture of Kneeling, which is required to it. When any are absent upon this account, there is no excuse from it. Three things insisted on to prevent their being hindred by it. 1. Kneeling is no unsuitable Posture in receiving, so that if we were lest at Liberty, we might have enough to justifie our selves in making use of it. 2. It is appointed by our Governours, whom God Commands us to obey in all lawful Things; so that every Good man ought to observe it. But if it neither had Authority to injoyn, nor Reason to recommend it, but another Posture might be better used: Yet, 3. Since it may lawfully, though not so well, be used too, for the Sacraments sake, which is not otherwise to be had, we should at least comply with it. No Hindrance to this Complyance, because the Gesture of Kneeling is different from what our Saviour used. For so is sitting too, and therefore they and we are equally concerned to answer it. The Posture he used was no part of the Institution, so that the Institution is not broken when the Posture is altered. Neither it, nor any other, has any Command of God for it; so that none is necessary, but all are still indifferent. When a Posture, different from that at the first Institution, was introduced in Sacraments, our Saviour himself, and they too have submitted to it. Again, no hindrance to it from the fear of worshiping the Bread, or its being a Popish Rite. A conclusion of this point.
A Tenth Cause which many Persons are wont to Assign for their absenting from this Feast, is, because others, who are unworthy of it, are admited to joyn in it. Tho this be a very good thing, yet they fear they should give offence in doing it with all Partners, and how worthy soever they may be in themselves, would be defiled by the unworthiness of others; so that unless they can receive in an unmixt Company, and only with the pure and true Believers, they think best to stay away, and not receive at all.
But that they may not be kept back by this hindrance, I shall observe to them these three things.
1. That they ought not to be forward in judging any others unworthy, lest they be mistaken in it.
2. When some, who, as they have great cause to think, are unworthy, do receive, yet ought not that to hinder them from it.
3. If it happen that any are really Scandaliz'd at the sight of such as are notoriously Wicked, or have done any wrong to their Neighbours, either in word or deed; upon complaint made in the Congregation, they are to be suspended from the Holy Table, and denyed the Sacrament.
1. I say, they ought not to be forward in judging any others unworthy to communicate, lest they be mistaken in it. For every Penitent Man, who is fully Resolved to leave all his Sins, is really worthy to receive the Sacrament: and whether the Person they think unworthy be so resolved or no, is very hard for them to judge, since no Man can see into anothers Heart, and only God and his own Soul are privy to it. When he comes to the Lords Table, every Communicant professes to Repent, and promises to lead a New Life thenceforward: and when he solemnly declares he is thus resolved, 'tis hard for another Person, who cannot see into his Soul, to say he is not, but is still impenitent. Tho all Good Men therefore may be free in judging of themselves, yet ought they to be very wary how they pass a Judgment on the unworthiness of others: They must not be forward to pronounce of it, because 'tis hard for them to know it; so that when they give Sentence against their Brethren in this point, 'tis venturously done, and they are liable to be deceived in it.
2. When some others, who, as they have great cause to think, are unworthy, do Receive the Sacrament; yet ought not that to hinder them from joyning in it. Our Business should not be to move Questions and Disputes about the preparedness of others, but to be careful duly to prepare our selves; and when once we are sitly qualified for it, we ought to come whether they be so or no. Their unworthiness will have all its effect upon themselves, but will not hinder our acceptance, nor ought to put us by from doing both our Saviour, and our own Souls this Service.
To shew this, I shall observe these three things.
1. If the company of ill and unworthy Persons be a sufficient hindrance, it would equally have hindred our Saviour Christ, and the Primitive Christians.
2. It ought not only to hinder us from the Communion, but also from being Members of the Christian Church and Profession. But,
3. One shall not bear anothers, but every Man his own Burden; so that if not we, but only they we unworthy, we are safe, and may freely come, and they alone are to be debarred from Receiving.
1. If the Company of ill and unworthy Persons be a sufficient hindrance, it is not so barely unto us, but would equally have hindred our Saviour Christ, and the Primitive Christians. For when our Lord eat hi… own Supper, it was not with a Select Company of worthy Receivers, but with a mixt multitude of Saints and Sinners. Thus he found it in the Jewish Passover; for all the Congregation of Israel, both good and bad, were to eat of it, and none but Foreiners and hired Servants were excluded from it, Exod. 12.45, 47. And the like mixture of Guests he allowed, when he instituted this Feast instead of it. For in great likelyhood Judas, who, as the Scripture says, was a †Joh. 12.6.Thief, and the *Joh. 17.12.Son of Perdition, was one of the twelve that Communicated with him, Mat. 26.20, 25, 26. Luc. 22.20, 21. And in the first times, all Christians, as I have shewn, who came together to pray to God, met also to receive the Holy Sacrament, that being then a constant part of their Publick Worship. The Number of Communicants in those Days, was the same with the number of Christians or Baptized Persons; for all Men then met in the Communion, who were made Members of Christs Mystical Body the Church by Baptism, and were not cut off again by Excommunication: as St. Paul plainly intimates, when he says of all those many, who make up the one Body, that they are all partakers of that one Bread, 1 Cor. 10.17; and of all those who have been Baptized into one Body, that they have been all made to drink into one Spirit, 1 Cor. 12.13. So that their Communions, as well as ours, were mixt Assemblies, which were made up of worthy and unworthy Receivers; and therefore if other Mens unworthiness ought to be our hindrance, it should also have hindred our Blessed Saviour Christ, and his Apostles, and the Primitive Christians, who, if this be a good Reason for it, should all have forborn the Sacrament, because Judas, a lost man, and other unprepared, and unworthy Persons, met also with them at the same time to partake in it.
2. If the Company of unworthy Persons be a just impediment from the Communion, it ought to hinder us also from being Members of the Christian Church and Profession. For the Church it self is a mixt multitude of fit and unfit, of holy and unholy Persons. It is compared to a Net, wherein Fish of all sorts are caught, both good and bad, Mat 13.47, 48: to a Field, where both Wheat and Tares spring up, and wherein both must grow together till the Harvest, v. 24, 25, 30. All Christians are not such as their Saviour Christ was, and such as their Religion requires they should be: and therefore if we refuse to share in any holy thing whilst some unworthy Persons pretend to it, and will not joyn in any Act or State wherein ill men participate; we must not only shun the Communion, but cease also to be members of the Church, or Profess the Christian Religion. Nay, I might add further, since all Communities have some Corrupt Members, and in every Body of Men there are some Vicious as well as Godly Persons; if we decline all Society and fellowship which has ill Men to partake in it, we must not stop in avoiding the Communion, and leaping out of the Christian Church and Profession, but, if we run on so far as this Principle will lead us, become Out-Laws to Families, Townships, Kingdoms, yea to all Mankind.
3. One shall not bear anothers, but every Man his own Burden; so that if not we, but only they are unworthy, we are safe, and may freely c…me, and they alone are debarr'd from receiving. God will not punish one Soul for anothers fault, or be angry at this, because that Person has deserv'd it. But every Man shall stand or fall by his own Work, and either be approved or …ject…d as it prepares him for it. Let every Man prove his own Work, saith the Apostle, for every Man shall bear his own Burden, Eph. 6.4, 5. So that if we take care to come worthily our selves, we shall be kindly treated and accepted by him, and not any ways prejudiced or frown'd upon, for the unworthiness and undue Preparation of other men.
Thus ought not the sight of some unworthy Persons joyning in it, to strike any Terror into us, or drive us from the Holy Sacrament. There is a great Sin, and a great Danger in unworthy Receiveing, which is enough to discourage all impenitent unworthy men from offering at it; and where the Censures of the Church are held in any esteem, and are likely to gain their end through the Awe and Reverence men have for them, the Governours of the Church, both out of Compassion for their Souls, and concern for the honour of this Ordinance, may see cause to remove them from it. But if neither the Danger of the thing, nor any Affectionate and fair Warning, nor the enfeebled Hand of Discipline, when it is become impotent, and of small account, through the Number of Offenders, who are too strong for it, or through the multitude of Schisms and Divisions, one party entertaining what another excludes, which cuts off all the Force of it: If notwithstanding all these, I say, unworthy men will still press in, and presume to Communicate; yet is their unworthiness only to themselves: but as for others, who are truly worthy, they have no hurt at all by it; they shall not suffer for their Brethrens sins, nor are incapacitated by their unfitnesses; so that whilst they have no unworthiness in their own Souls, they may approach the Holy Table, and chearfully receive still.
But yet further.
3. If any should be really scandalised at the Presence of those who are notoriously wicked, or who have done any wrong to their Neighbours, either in word, or deed; upon Complaint made in the Congregation, they are to be suspended from the Holy Table, and denied the Sacrament. For this Care our Church has taken in this Case, to prevent all those, whose wickedness gives publick Scandal and Offence, from sharing in these Holy Mysteries. If any Communicant, says the Rubrick before the Communion-Service, be an open and notorious evil liver, or have done any wrong to his Neighbour by Word or Deed, so that the Congregation be thereby offended; the Curate having knowledge thereof, shall call him, and advertise him, that in any wise he presume not to come to the Lords Table, until he hath openly declared himself to have truly Repented and Amended his former naughty Life, that the Congregation may thereby be satisfied, which before were offended; and that he hath recompenced the Parties to whom he hath done wrong, or at least declare himself to be in full purpose so to do as soon as conveniently he may.
As for those then who are kept back from this Feast, because they see some unworthy Persons are admitted to it, my Answer to them in brief is this: That they ought not to be forward in judging any others unworthy, because 'tis hard for them to know it, and they are liable to be mistaken in it. And that when they have great and plain cause to conclude others unworthy, yet ought not that in any wise to hinder them, who are truly worthy, from coming to it. For if the Company of unworthy Receivers were a just Hindrance, it would have hindred our Blessed Lord and the Primitive Christians, since it lay in their way as well as now it doth in ours; it would not rest in with-holding us from the Communion, but serve equally to put us by from being Members of the Church, or professing the Christian Religion; but it is plainly of no force for either of them, since one man shall not bear anothers, but every one his own Burden. But if still any are really scandalised by the Company of such as are notoriously wicked, that offen…e may be removed when they have a mind to it; for upon complaint made, those unworthy Persons are to be suspended from the Holy Table, and denied the Sacrament.
An Eleventh Hindrance, whereby several persons are kept back from joyning in this Feast, is the Gesture which is required to it. For though right-gladly they would be admitted to the Sacrament, yet they dare not Kneel, as the Church appoints all men to do, when they receive it.
Now when any Persons refuse the Holy Sacrament upon this account, they have no sufficient Plea, or just Excuse from it. When our Lord shall ask them at the last Day, why they did not Communicate according to his appointment? It will be but a bad Answer in them to say, it was because they could not sit, or use some other Posture which they thought convenient: For since he has only required the Thing, but has no where injoyn'd the Gesture we are to receive in; he will have just Reason to reply to such Men, That then it seems they would not do what he bid them, unless at the same time they could do that also which he had not bidden, nor perform his will, unless withall they should be allowed to have their own; which justly merits a severe Reproof, but is far from being a matter of Commendation.
But that they may not inexcusably Neglect so great a Commandment, upon so weak a Reason for it, I would offer to their Consideration these three things.
1. Kneeling is no unsuitable Posture in receiving the Holy Sacrament; so that if we were left at Liberty, we might have enough to justifie our selves in making use of it.
2. It is appointed by our Governours, whom God Commands us to obey in all Lawful things; so that every Good man, who is under Authority, ought to observe it.
But if it were not our Duty when Authority has thus required the use of it, and it had no Reasons from it self to recommend it, but it were much better that some other Posture should be used: yet,
3. Since it lawfully may be used too, tho' not so well as another, if men have any due value for, and desire of the Sacrament, for its sake, and rather than miss of it, they should at least comply with it.
1. Kneeling is no unsuitable Posture in receiving the Holy Sacrament, so that if we were left at Liberty, we might have enough to justifie our selves in making use of it. For the Sacrament, as I have already shew'd, is a Religious Feast, wherein we are set in the Presence of, and are concerned with Almighty God: and when we have to do with him, 'tis no ways unfit sure to use such Posture as is Humble and Reverent. It is a Feast wherein we receive the greatest Benefits, no less than our Saviour Christs Blessed Body and Blood, i. e. those Benefits which his Bloody Death procured: and when we receive Gifts, especially of that infinite Price, and from our Betters and Supream Governours, it cannot misbecome us to use such Carriage as expresses most Respect and Thankfulness. It is a Feast whereat we confirm the New Covenant, and solemnly give Thanks and Praise to Christ, and pour out many Prayers and Promises to our Heavenly Lord: and when we are exercising Repentance, and uttering Praise, and making solemn Prayers and Oblations, it is not certainly improper to use such Gestures as best become Devotions. In the Sacrament we have to do with Almighty God, and receive most noble Gifts, and act most humble Repentance in shamefully confessing and renouncing of our sins, and give most hearty Thanks, and put up most ardent Prayers: and therefore that Posture must needs suit well with it, which becomes these Services; and that Kneeling will be allowed to do by all Persons, since it has been ordinarily well liked in all times, nay, preferr'd before others for the Posture of Devotions. As it is a Supper and a Feast, some are apt to think sitting, which with us at least is the ordinary Table-Posture, to be most convenient. But as this is not a common, but a Religious Feast, wherein we have to do with God, and perform so many things whereto all inward Reverence and Humility is required, there are Reasons enow that most justly Authorize Kneeling too; so that if we direct our Eyes to them, we shall soon see that it may very reasonably be used, and is in no wise unsuitable or improper for it. And therefore if we were left at Liberty to receive it as we pleas'd, we might have enough to justify our selves in making use of it.
2. Kneeling is appointed by our Governours, whom God commands us to obey in all lawful things; so that every good man who is under Authority, ought to observe it: God requires us to be subject to Principalities and Powers, and to obey Magistrates, Tit. 3.1. and to obey them that have the Rule over us, and to submit our selves; for they watch for our Souls, as they that must give an account of them, Heb. 13.17. Now to obey, is to do what we are bidden; so that when they command this Posture, we are bound in all Duty and Submission to comply with them. Before they injoyn'd it, we were at Liberty to use either it, or another, according to our own Discretion. But when once they have interposed their Authority, St. Paul tells us, that Obedience in all Lawful things, such as Kneeling is, is our Duty; so that although we think another might be better used, and, were we left to our selves, would make use of it; yet when once they have injoyn'd this, must we deny our selves, and submit to it.
But if Kneeling had neither any Authority effectually to injoyn, nor any Reason from it self sufficient to recommend it; but that sitting, or some other Posture were much fitter to be used: yet,
3. Since it may at least lawfully be used too, though not so well, if men have any due value for, or desire of the Sacrament; for its sake, and rather than miss of it, they should at least comply with it.
When we are hindred from the Sacrament by little things, and refuse to Communicate unless we can have it ordered according to our own liking in all Points, 'tis a sign we do not think we greatly need it, nor are very desirous of it; for if we were, 'tis certain small matters would not put us by it. Were we fully sensible how much it is both our Duty, and our Priviledge to partake in it, and thereupon did earnestly covet and long after it, we should be glad to be admitted to it in any Posture, and, so we might joyn in the thing, submit to any Gesture to receive in. If a man refuse a Present of a thousand Pound, because it is brought to him in an homely Purse, that is course and much decay'd; or if he will throw back the conveyance of a fair Estate, because 'tis seal'd with a common Stamp, that wants a Coat of Armes to it; all the World would say he would not be so curious, if he stood in any great need of it. And if any Person should turn away from the most savoury and choicest meat, because it is dish'd up on Pewter, not on Plate; the By-standers would all conclude he is full enough already, and has no great edge of Appetite. And the case is just the same, when any of us shew niceness about the Posture of the Holy Sacrament. For did we really think we were in very great need of it, and had such an ardent desire, as that we might be said to hunger and thirst after it; we should be glad to have it in any Posture, as we could be allow'd it. So that although Kneeling were a Gesture whereto we were no ways obliged, nay, though it were justly to be disliked, not as unlawful indeed, but as inconvenient; yet when the Sacrament is not otherwise to be had, there is no man, who is duly desirous to receive, but will comply with it. He had rather, it may be, Communicate sitting, or standing, or after some other manner which he fancies better, were it left to his own liking; but yet, if he desires it in such measure as he ought, he will submit to receive Kneeling, rather than miss the opportunity, and not receive at all.
And this is the great thing, which I would urge upon all those who are kept back by this Hindrance; namely, that although for its own sake they would not chuse it, yet for the Sacraments sake, which is not otherwise to be had, they would at least comply with it. In my Judgment it is their Duty to Kneel, since their Governours require it; and the Posture is so suitable to the Feast, that were it not required, they might have enough to justifie themselves in making use of it: and if, upon the Reasons I have here given, they are convinced of these things, that clears the Case without more ado, and is the best Solution of it. But if their prejudices stick still after all, and in those Points they happen not to be of my mind, but think themselves free from it, and that sitting is much better used: yet at least, since Kneeling may be used too, for the Sacraments sake, which, if they value as they ought, they would gladly accept, though in a Posture less convenient, let them condescend and submit to it. Though they had rather receive sitting when they may be allowed, yet they may receive kneeling when there is need of it; and they must needs think it better to kneel to it, than, by stopping at a thing so innocent, though less significant, to be quite put by, and go without it.
But against this Compliance they may, perhaps, object, and it is the fairest thing which I know said against it, That they cannot comply with this Injunction of Kneeling, because it is cross to our Saviours Institution; for as he instituted the Holy Sacrament, so they think we ought to adhere to it.
But to clear this point, which I shall do as plainly as I can, because it seems to have some weight in it, I shall observe,
1. That if using a Posture different from what our Saviour did, be a breaking his Institution, sitting no less than kneeling is a breach of it, so that they and we are equally concerned to answer it.
2. The Posture he used was no part of the Institution, so that the Institution is not broken when the Posture is alter'd: yea, neither it, nor any other has any Command at all for it; so that no Posture is necessary, but all, both theirs and ours, are still indifferent.
3. When a Posture different from that at the first Institution, was introduced in Sacraments, our Saviour himself, and they themselves too, have submitted to it.
1. I say, If using a Posture different from what our Saviour did, be a breaking his Institution, sitting no less than kneeling is a breach of it; so that they and we are equally concerned to answer it.
The Posture which our Saviour used, was neither sitting nor kneeling, but another different from both of them. In the Passover 'tis plain he used lying or leaning down, which was the Banquetting Gesture of that time, when they used to eat at their Feasts lying upon Couches. And thus the Evangelist expresses it; When Even was come, says St. Matthew, he sate down, so according to the custom of these Countries we render it, but the word is, he †foreign.lay down with the twelve, Mat. 26. 20. And in the 21 of St. John's Gospel, St. John is said to have lean'd on Jesus Breast at Supper, according to the Fashion of those Days, when at Meals they lay one within another, v. 20. And this Posture in great likelihood he continued at his own Supper; for they were both Religious Feasts, and there was no more Reason why it should be excluded from the one than from the other. But if when he altered his Gesture, according to the Jewish Custom, at giving Thanks, he continued in that all the time of his own Supper, as some suppose; yet was not that either kneeling or sitting, but a standing Posture. So that the Gesture our Saviour used was as different from sitting, as it is from kneeling; and therefore if the use of one different from his be a breach of his Institution, it is equally broken on all sides, and one cannot urge it against another, but both are alike in Fault, and equally obliged to answer it.
And if any say, That albeit in sitting they do vary from the Posture he used, yet is it still to another Table-Gesture, which is of the same Nature, and may be h…ld Equivalent: I desire them to consider, that then they are plainly gone off, as well as we, from the Example of our Lord, and from the Mode he used, since whereas he lay along, they sit upright, and only stick to such a Gesture as agrees to the Nature of the Feast, and the Notion of the Communion being a Supper and a Banquet. So that their sitting is not Authorized by our Lords having used it at first, for that he never did, but by its being a Table-Gesture, which becomes a Feast, and is thereby suited to the Nature of the Sacrament. And when once this Ground is admitted, it will make way for kneeling too, since there is much also in the Nature of the thing to render it very suitable and convenient. For, as upon the account of its being a Feast, whilst they direct their Eye to that, they may be embolden'd to sit down at it: so also upon account of its being a most Venerable and Religious Feast, whereat all inward Reverence and profound Humility is required, they may see just Reason to use another more lowly mode, and kneel when they receive it. But if still they should think sitting the more agreeable mode, and that, it being a Table-Gesture, a Supper is best suited by it: yet would this be no Reason why they cannot comply with kneeling, but only why, if they were left to their own Liberty, they would not make choice of it. For though they would not chuse it, yet are they at Liberty for all that to forbear sitting, and either to stand, or lye, or kneel at a Feast when need so requires it; so that whatever it may be to their own free choice of it, this can be no hindrance to their submission and compliance with it.
But since both in their way and ours, the Gesture of our Lord, being now out of date thro' the different usage of the World, is quite reilnquish'd; for a full Vindication of them as well as of our selves in this Point, I observe,
2. That the Posture he used was no part of the Institution, so that the Institution is not broken when the Posture is alter'd: yea, neither it, nor any other, has any Precept or Command at all for it; so that no Posture is necessary, but all, both theirs and ours, are still indifferent.
The Posture wherein it is first received, I say, is no part of the Institution of a Sacrament, so that the Institution is not broken when the Posture is altered. It is only the Thing which is appointed; but as for the Posture, or the Time, or the Place, or the Company, they are lit…l matters that are unworthy of a particular appointment, and are left at Liberty to be order'd as mens Discretion shall judge most convenient. And, indeed, if the Gesture our Lord used were any part of the Institution of this Holy Feast, the Time, and Place, and other Circumstances would be so too; for they seem all of equal weight, and were all equally used at first, which is all that the Gesture has to plead for it. So that if it be a Part of the Institution to receive in the leaning Posture, because our Lord used it; it is equally a Part of it to receive after Supper, which is the time he chose for it; and in an upper Room, which was the place wherein he Celebrated it; and only with m…n, who were the Company he invited; and those no more than twelve, which was the Number he selected. All these can plead the same Title for being parts of the Institution, which the Gesture can, i. e. their being used at the first appointment of it, which is all the claim it can make to it: and therefore since the Time, and Place, and Number, and Persons are no part, but may be alter'd without any breach of the Institution, as 'tis on all hands concluded they may; the Posture is no part of it, but may be alter'd without any such Infringement also.
And to shew this more fully, it really has been done, and that too in the Judgment of our Lord himself without any wrong to the Institution; and that was in the Jewish Passover. For the Posture wherein it was first Celebrated, was in that of Travellers, with their Loins girt, and their Staves in their hand, and their Shoes on their Feet; yea, and what makes this Circumstance more considerable in their Case, it was by Gods own Order and Appointment. For thus shall you eat it, saith God, with your Loins girded, and your Shoes on your Feet, and your Staff in your Hand; and you shall eat it in haste, it is the Lords Passover, Exod. 12.11. But afterwards, in compliance with the course of Times and the Custom of other Countries, this standing Posture of Travellers was changed into the leaning or discumbing Postu…e of men at ease, which change our Saviour himself most evidently allowed, by his own usage and observance of it. For when he ate the Passover with his Disciples, it was not in the travelling Posture used at first, but in this Discumbing Posture, which was then introduced instead of it. When even was come, Jesus sate, or rather †foreign.lay down to Supper with the twelve, Mat. 26.20.
Thus is the Posture which our Blessed Lord used in the Sacrament, no part of the Institution; so that the Institution is not broken, when it is alter'd. And if it had been any part of it, his lying could no more be changed i…to sitting, because it is another Table-Posture, than the Bread and Wine into any other Food or Liquour, because they are a Table-Furniture; for the parts of the Sacrament must be kept the same as our Saviour left them, and we must not go about to alter and put in others instead of them, lest we be thought to cancel his, and institute a New Sacrament of our own.
Yea, neither it, nor any other, has any Command at all for it; so that no Posture is necessary, but all, both theirs and ours, are still Indifferent. It is not at all injoyn'd by our Saviour Christ, for he only Commands the Thing, bidding them take Bread and eat it, and Wine and drink it, Mat. 26.26, 27; and to do this in Remembrance of him, Luc. 22.19; but says not a word prescribing the Gesture, Time, or other Circumstances which they are to use in so doing. Neither is it at all mentioned by St. Paul, who, as our Lord had done before, commands only after the mention of the Bread, that we should do that in remembrance of him; and after the mention of the Cup, that we should drink that in remembrance of him; but gives no Command at all concerning Posture, or any other such inconsiderable and outward thing, 1 Cor. 11.24, 25. And yet he delivered all that to them, which he had received in command from Christ relating to the Holy Communion: I have received of the Lord, saith he, that which I also have delivered unto you, v. 23. So that altho' God has most strictly commanded the receiving of the Sacrament, yet has he no where commanded any Posture to be used in it; and therefore none of them is necessary, but all, both theirs and ours, are still indifferent.
Thus then is our Kneeling Posture at the Communion, as also others Standing, or Sitting where that is the Fashion, no unlawful thing, nor any Breach of the Institution, tho' our Saviour used a different one. The Posture he Communicated in, was no part of the Appointment; so that there is no Breach of it when that is altered: and neither it, nor any other, has any Command for it; so that none of them are either necessary or unlawful upon this account, but all may still be used, as Publick Authority or Private Prudence shall determine it.
And as the Posture used at first, without any Breach of the Institution, or of any Law of Christ, may be altered, and a New one lawfully brought in, in stead of it; so,
3ly, When a Posture different from that at the first Institution was introduced in Sacraments, our Blessed Lord himself, and they themselves too▪ have submitted to it.
As for our Blessed Lord, the matter is plain of him in the Case of the Passover already mentioned. He found the Posture different from that which was at first used in Egypt; for then, as I have noted, they stood, like Travellers; but now they lay down, like Men at rest and ease. But since Common Vsage and Publick Authority had altered the former Mode, and setled this later in stead of it, he would not go to dispute, but readily conformed himself to it. For when he came to eat the Passover, says St. Matthew, he sate, or rather lay down with the twelve, Mat. 26.20.
And as for themselves, they do the same thing too, in Sitting where that is the Posture Law or Custom has introduced among them. For Sitting is a Gesture very different from what our Saviour used, who did not sit, but lie down at the Sacrament. But when the Assembly of Divines had brought in this Mode amongst us, notwithstanding its being a Deviation from what was done at first, they did then comply with it, and would still adhere to it.
If they will be guided therefore either by their Saviour's Practice, or their own, in this Point, when Vse and Publick Authority have setled any Posture of Communicating▪ they must submit to it. The Gesture which they find among us, is not more different from what our Saviour used, than the Gesture he found in the Passover, was from what the Jews first used in Egypt: But yet he made no scruple of this Posture, so plainly novel and of a later date, but readily complied with it. In conformity to which Example, the Apostle teaches us in lesser things to make Common Usages our Rule, for the prevention of all Disputes and Variance;— If any man seem to be contentious, in the case of Womens being unvail'd in the Publick Assemblies, we have no such custom, nor the Church of God, 1 Cor. 11.16. And the Sitting which they think well of, is as different from our Saviour's Posture, as Kneeling is; but yet they readily embraced it, when once the Assembly had directed it. So that if they are but free to follow our Saviour's Practice, and St. Paul's Rule in this Case; or if they will go as far with the Churches Order, as formerly they did with the Assemblies; since Common Vsage and Publick Authority have setled Kneeling at the Sacrament among us, they ought not to stick out, but to submit to it.
And thus it appears that their Compliance with our Use of Kneeling in the Communion, is not at all against our Saviour's Institution; so that the fear of wronging that, ought not to hinder any of them from it. It is, indeed, a different Posture from what our Lord first used; but if that be a Breach of his Institution, Sitting no less than Kneeling is a Breach of it: so that they and we are equally concerned to answer it. But in behalf of both 'tis easily answered, That the Posture he used was no Part of the Institution of the Sacrament; so that the Institution is not broken, when the Posture is altered: That neither it, nor any other, has any Precept for it; so that none of them is necessary, but all indifferent, and lawful to be used, according as Mens own private Judgment and Discretion, where they are left to it, shall direct, or Publick Authority and Custom shall any where prescribe it: and that when these have in any Place introduced a Posture different from what he used, he himself, by his own Practice in this very Case, and they too who make this Objection, by theirs, have taught us to comply with it.
But against this Compliance it is by some still further urged, That Kneeling in the Sacrament is Worshipping the Bread, and a Popish Rite, and therefore they dare not yield and conform to it.
Now in Answer to its being a worshipping the Bread; I would observe to them, that there is no fear of that, because we do not kneel to the Bread, nor have any intent to worship it: and if really we did intend it, without which there is no Adoration paid to it, we should worship it whether we kneel or sit; so that their mode and ours are equally concern'd, and it must be own'd on all sides, that not the Posture but the Intent is to be blamed for it.
1. In kneeling at the Sacrament, I say, there is no fear of worshipping the Bread, because we do not kneel to it, nor have any intent to worship it. If we should kneel down to the Bread, indeed, and, submitting our selves before it, pay Divine Honour and Homage to it; this were really to worship it. And this the Papists plainly do in that Reverence which they shew towards it. For they verily believe it to be Transubstantiated, i. e. that the substance of the Bread after the words of Consecration is passed into the Natural Body and Blood of Christ: and upon this Belief they fall down to it with a design to Reverence it, and to give as much Adoration to it, as they would to Christ himself were he visibly present. But although this be their intent, yet is it in no case ours in kneeling at the Sacrament. For we kneel not to the Bread, to give any Homage and Adoration unto it, as our †It is hereby declared that thereby (…iz. by kneeling) no Adoration is intended, or ought to be done, either unto the Sacramental Bread and Wine there bodily received, or unto any Corporal presence of Christs Natural Flesh and Blood. For the Sacramental Bread and Wine remain still in their Natural substances, and therefore may not be ado…ed (for that we e…dola…ry, to be abhor'd of all Faithful Christians) And the Natural Body and Blood of our Saviour Christ are in Heaven, and not here; it being against the Truth of Christs Natural Body to be at one time in more places than one. Rub. at the end of the Commun. Service.Church has most expresly declared in the Rubrick; so that if any Persons intend any such thing, they must not say they follow the Church in it, since in the most earnest and express words it utterly disclaims, and warns us all against it. But we use kneeling to a quite different end; viz. only as it is a Reverential *Which Order [of Kneeling] is well meant, for a signification of our Humble and Grateful acknowledgement of the Benefits of Christ therein given to all worthy Receivers. ib.Humble Posture, wherein we may very decently receive Gifts, and make Confession of our sins, and give Thanks, and pour out our Prayers to Almighty God; So that our kneeling is only unto God, who is the proper object of our worship, but not at all to the Bread, which is never intended to be serv'd, nor receives any Homage or Submission by it. This, I say, is all we do in kneeling at the Sacrament, as the Church requires, and as our own Consciences bear us witness, which are the only sure Judges in this Case, since they alone do throughly understand, and are privy to our own Intents and Purposes. And when both our Church and we do thus openly profess, that we kneel not to the Bread, nor have any intent thereby to worship and submit our selves to it; there is none sure will be so rash and unchristianly Censorious, as to charge us with it. But if any do, they are thereby Guilty, not only of an open uncharitableness, in imputing the worst things to us without any just Cause; but also of great Presumption and high Arrogance, since therein they take upon them to teach us our own thoughts, and to tell us our own Hearts and Intentions better than we can tell our selves.
2. If in kneeling at the Sacrament we should have any such intent, without which there is no Adoration paid to it; we should worship it whether we kneel or sit; so that their Mode and ours are equally concerned in this doubt, and it must be own'd on all sides, that not the Posture, but the Intent is to be blamed for it. For when we designe worship to any Object, we can give it by a bare inward Homage and submission of the Mind, without the help of any outward act; or, if we would make it a worship of the Body too, that may be done by any Posture wherein we design to express it. It may be done sitting, as well as in a more humble mode; for tho' that seem to shew more of Familiarity than Respect, yet has it sometimes been used for the Posture of worship. Thus the Gentiles worshipped their Gods, as †Cum pe…inde … Nationes adoratis Si…illaribus suis r…sid…ndo, vel propte…ea in nobis … mere…r [viz. sitting at Prayers] quod apud …ola celebratur. Tertul. de Orat c. 12.†1 Sam. 9.13.22.Tertullian tells us, —the Nations, says he, worship their Images sitting: And thus also the Jews sometimes worshipped in their Religious Feasts, when they fed upon their Sacrifices: for so it was plainly in the worship of the Golden Calf, where, after they had offer'd their Burnt-offerings and their Peace-Offerings, they sate down to eat and to drink upon what they had offer'd, Exod. 32.6. So that if any of those that kneel are Guilty of worshipping the Bread, their kneeling must not be accused for it, since, when giving worship is their intent, they would be Guilty of the same thing if they sate; and therefore it is not the Posture, which were very commendable were it directed unto God, but the mis-applying it to the Bread, and using it with that irreligious intent, which is to bear the blame of it.
As for those then who are afraid to kneel at the Sacrament, for fear lest thereby with the Papists they should worship the Bread; my Answer in brief is this. To worship the bread as the Papists do, is to kneel down to it, and to pay Divine Honour and Adoration to it, because they believe Christ bodily present in it; and this may be done in any Posture, either sitting or kneeling, when any Persons so intend it; and without such intent, 'tis not done by kneeling in the Holy Sacrament; and they are best able to tell themselves whether in Receiving they intend any such thing or no, and, if they say they do not, 'tis great Arrogance as well as Vncharitableness in others to charge them with it; and if they have any such design, they must not say it is to comply with our Church, because it expresly declares against it, and warns them of the danger of it: If they worship the Bread, their kneeling is no cause of it; and they may use that Posture only to confess their Sins, and give Thanks, and make Prayers, by all which they worship God, if they are so minded; and if still they will worship the Bread by it, they go off from the Injunction of the Church, which would de…er them from it: So that their Submission to the Churches Order in this Case, can put them in no danger of worshipping the Bread; and therefore in complying with her, they have no cause at all to be afraid of it.
And then as for this Kneeling in the Sacrament being a Popish Rite, if they mean that the Papists use it, they may call their own Sitting a Popish Rite too, upon the same ground, because that also is sometimes used by them in receiving. For the Benedictine Monks, as *Hodie in Cathedralibus Ecclesiis & Monasteriis Benedictinorum, in Die Coenae Domini ante Parasce…en, &c. Evangelium Johannis a Diacono publice praelegitur, & dulcissima illa colloquia Christi, quae abiturus cum Discipulis habuit, recitantur: interim ordine dispositis mensis, convivae assident, panem azymum frangentes, &c. Didocla…. Alt. Damasc. c. 10. p. 746.Didoclavius, a zealous Asserter of the Sitting Mode, has observed from Bullinger, sit at the Communion sometimes. Nay, so doth the Pope himself, as William Thomas, an Eye-witness of it, in the Year 1547, says the †Quench Coal, p. 12.Quench-Coal, in his History of Italy, plainly testifies; and as *—Summus Pontifex ad sedem ascendens, ibique confidens, universis cernentibus, majorem partem oblatae suscipit de Patena quam Subdiaconus apportaverat de Altari, ipsamque Dentibus subdividens, unam particulam ejus sumit, & aliam in Calicem mittit, &c. Durand. Ra…ion. Divin. Offic. l. 4. c. 54. Nu. 4. p. 203.Durandus also clearly affirms; and as the †—Imperator retrahens se ad partem dextram, stat usque quo Pontifex ad sedem eminentem communicaturus revertatur, quem Imperator sequltur. Lib. Sacr. … rem. S. Rom. Eccl. l. 1. sect. 5. c. 3. p. 59.Book of the Sacred Ceremonies sufficiently intimates in one Case, viz. at the Coronation of the Emperours. Sitting and Kneeling then are both equal as to this Point, that the Papists use them: but that need not make us throw them away as Popish Rites, or be any Disparagement to either of them. For the Papists have many harmless things, and many very good, as well as many bad among them. They have the Scriptures, which are never the less the Word of God because they read them; and the Creed, and the Lords Prayer, which none of us will cast aside because they use them; and kneel at their Prayers, which yet we ought not to disclaim for fear of symbolizing with them: So that both Sitting and Kneeling may be good things among us, tho' both are used by them too.
But if by a Popish Rite, they mean that it is one of the Corruptions of Popery, whereby they have depraved Christianity; that is a great Mistake, which has no colour of Reason or Ground at all for it. For Kneeling is not onelyonly a very innocent, but a very decent Posture wherein to receive Gifts, and make humble Confession of our Sins, and put up Prayers and Supplications to Almighty God; all which we are to do in the Holy Sacrament. It is probably a much more Ancient Rite, and either it, or some other Posture of Reverence and Adoration, which is of the same account with it, was used in the Communion long before Popery, i. e. the Popish Errours and Corruptions, which are a novel and upstart Religion, had any Footing.
As for this Objection then against Complying with the Injunction of Kneeling in the Sacrament, viz. its being a worshipping the Bread, and a Popish Rite; there is really no weight in it. For they cannot worship the Bread in complying with the Church, since it forbids it; nor do any thing that is truly and culpably Popish, tho' the Papists use it, as indeed they do Sitting too, which yet is never the worse for it, because it is no Corruption of Popery, but either it, or some other Posture of Adoration which is of equal Danger with it, was in use in Christianity before the Popish Errours were introduced. So that altho' they cannot see Reason enough to desire it, nor would receive Kneeling were another Posture allowed; yet since the Sacrament is not otherwise to be had, they may very safely and wisely comply with, and submit to it still.
And thus I have considered this Impediment, whereby many good Minds, who are sensible of the Duty of it, and are otherwise very well prepared for it, are yet unhappily kept back from the Holy Sacrament. And the Result of all is this, That when they stay away upon this account, because they will not kneel in receiving it, they refrain upon a most unjustifiable Ground, which will afford them no Excuse, nor ought in any reason to be their Hindrance. For Kneeling is really no unsuitable, but a very decent Posture; so that if we were left at liberty to receive how we would, we might have enough to justifie our selves in making use of it. And it is appointed us by our Governours, whom God commands us to obey in all lawful things; so that in regard to their having prescribed it, every good Man among us ought to observe it. And if neither Authority could impose, nor it had any Reason from it self to recommend it, but that Sitting were on all accounts much fitter to be used; yet since in their own ccount it may lawfully be used too, and is onelyonly a less decent Mode, but has no Sin or Offence in it, if they have any earnest desire for the Sacrament, which is not otherwise to be had, for its sake they will at least comply with it. If they rate things truly, since Authority has injoyned it, they will see themselves obliged to use it; but however, since their Saviour has laid no weight upon it, but accepts a Devout Mind in any Posture, tho' they had rather use another, yet is there nothing to hinder their Compliance and Submission to it: So that there is no just pretence for any, upon this account, to refrain coming to the Sacrament.