table-gefture among those nations,) conclude, that they Sect. ate the Eucharift in the fame pofture, because it was ce- XXIII. lebrated at the fame time. 93 does not But befides, we may obferve that the Paffover itself The examwas, at the first inftitution of it, commanded to be eaten ple of the A poftles Standing and in hafte", to exprefs the hafte they were in to be delivered out of their flavery and bondage: but af- bind us, terwards, when they were fettled in the Land of Promise, they ate it in a quite contrary pofture, viz. fitting, or lying down to it, as to a feaft, to fignify they were then at reft, and in poffeffion of the land. And with this custom (though we do not find any where that it was ever commanded, or so much as warranted by God) did our bleffed Saviour comply, and therefore doubtless thought that the alteration of the circumftances was a juftifiable reason for changing the ceremonies. But was it ever so certain that a table-gesture was used at the inftitution of the Eucharist, yet it is very reasonable, fince the circumftances of our bleffed Saviour are now different from what they were at the Inftitution, that our outward demeanor should also vary. The pofture which might then be fuitable in the Apoftles is not now fuitable in us: while he was corporally prefent with them, and they conversed with him as man, without any awful dread upon them, which was due to him as the Lord of Heaven and Earth, no wonder if they did use a table-posture: but then their familiarity ought to be no precedent for us, who worship him in his Glory, and converse with him in the Sacrament, as he is fpiritually prefent; and who therefore fhould be very irreverent to approach him in any other posture than that of adoration. As to the punctual time when the posture of kneeling When first began, it is hard to determine; but we are affured kneeling that it hath obtained in the Western church above twelve firft began. hundred years; and though anciently they ftood in the Eaft 94, yet it was with fear and trembling, with filence and downcaft eyes, bowing themfelves in the pofture of worship and adoration 95. But it is now the cuftom of the Greek, Roman, Luthe- How uniran, and most churches in the world, to receive kneeling : versal a nor do any fcruple it, but they who ftudy pretences to practice. palliate the most unjustifiable feparation, or defigned neglect of this moft facred ordinance. 93 Exodus xii. 11. 94 Eufeb. Hift. Eccl. 1. 7. c. 9. p. 255. B. 95 Cyril. Catech. Myftag. 5. §. 19. p. 301. X 4 And Chap. VI. And it is worth obferving, that they who at other times cry out fo much against the church of England for The Pope retaining feveral ceremonies, which, though indifferent in receives the themselves, they fay become unlawful by being abufed by fitting. fuperftition and popery, can, in this more folemn and material ceremony, agree even with the Pope himself, (who receives fitting,) rather than not differ from the beft and pureft church in the world9. Sac ment Sitting, by troduced. Nor may I pass by unobferved that the posture of fitting whom in- was firft brought into the church by the Arians; who ftubbornly denying the divinity of our Saviour, thought it no robbery to be equal with him, and to fit down with him at his table: for which reafon it was juftly banished the reformed church in Poland, by a general Synod, A. D. 1583. And it is the Pope's opinion of his being St. Peter's Succeffor, and Chrift's Vicegerent, which prompts him to use fuch familiarity with his Lord97. The form : defire §. 5. As for the words of Adminiftration; the first part of words. of them, viz. The Body, or The Blood of our Lord Jefus Chrift, was the only form ufed in St. Ambrofe's time at the delivery of the Bread and Wine 98, to which the receivers anfwered, Amen??; both to exprefs their that it might be Chrift's Body and Blood unto them, and their firm belief that it was fo. The next words, preserve thy Body and Soul unto everlasting Life, were added by St. Gregory' and thefe with the former were all that were to be used at the delivery of the Elements, during the firft Common Prayer-Book of King Edward VI. But these words, I fuppofe, being thought at that time to favour too much of the real Prefence in the Sacrament, which was a doctrine that then was thought to imply too much of Tranfubftantiation to be believed; they were therefore left out of the fecond book, and the following words prefcribed in the room of them, Take and eat this, &c. or · Drink this, &c. as in the latter part of our present forms. But thefe on the other fide reducing the Sacrament to a bare eating and drinking in remembrance of the Death and Paffion of our Lord; they were in a little time much difliked as the former. And therefore, upon Queen Elizabeth's acceffion to the throne, (whose defign and endeavour was to unite the nation as much as fhe could in as 99 Liturg. Clement. Bafil. Æthio- thol. 1. 2. c. 55. numb. 16. p 287. one th сто chu of те the La the It w But cen ten one doctrine and faith,) both thefe forms were enjoined to Sect. be used (as we have them ftill) to please both parties. XXIII. Though in the Scotch Liturgy the laft claufe was again thrown out, and the former only (which was prescribed by the first book) retained, with a direction to the receiver to fay Amen: which is undoubtedly the most agreeable to the primitive practice, and to the true notion of the Eucharift. con nion in one kind exa §. 6. Where there are two or more Minifters prefent, Commuit is the custom for the chief Minifter, or for him that fecrates, to adminifter only the Body, and for another to mined. follow and adminifter the Cup. Agreeable to an old rubric in King Edward's firft Liturgy, which orders, that if there be a Deacon or other Prieft, then fhall he follow with the Chalice and as the Prieft miniftereth the Sacrament of the Body, fo fhall he (for more expedition) minifter the Sacrament of the Blood, in form before written. For our church does not (with the Roman church) rob the people of half the Sacrantent, but adminifters to the Laity as well as the Clergy under both kinds. The Romanists indeed pretend that Chrift adminiftered under both kinds only to the Apoftles, whom he had made Priests just before, and gave no command that it fhould be fo received by the Laity. But we would ask, whether the Apostles were not all that were then prefent? If they were, in what capacity did they receive it? how did they receive the Bread before the Hoc facite? (Do this) as Priests, or as Laymen? It is ridiculous to fuppofe those words changed their capacity: though if we should allow they did, yet it would only relate to confecrating, and not to receiving. But if Chrift only gave it to the Apoftles as Priests, it muft neceffarily follow, that the people are not at all concerned in one kind or other; but that each kind was intended only for Priefts. For if the people are concerned, how came they to be fo? Where is there any command, but what refers to the first Institution? So that it had been much more plaufible, according to this answer, to exclude the people wholly, than to admit them to one kind, and to debar them of the other. Not fo, fay they, becaufe Chrift himself administered the Sacrament to fome of his difciples under one kind only. But to make out this we require, firft, That it be proved that Chrift did then adminifter the Sacrament; or, fecondly, if he did, that the Cup was not implied; fince Chap. VI. breaking of Bread, when taken for an ordinary meal in Scripture, does not exclude drinking at it. When we appeal to the practice of the primitive ages, they leave us and the moft impartial of them will allow that the custom of communicating under one kind only, as is now used in the church of Rome, was unknown to the world for a thousand years after Chrift3, In fome cafes (it is true) they dipped the Bread in the Wine, as in the cafe of baptized infants, (to whom they administered the Eucharift in those primitive times,) and of very weak, dying perfons, who could not otherwise have swallowed the Bread; and also that by this means they might keep the Sacrament at home againft all emergent occafions. And this probably might in time make the way easier for introducing the Sacrament under the kind of Bread only. Of the Cor- §. 7. When all have communicated, the Minifter is directed to return to the Lord's Table, and reverently place upon it what remaineth of the confecrated Elements, covering the Same with a fair Linen Cloth; which by the ancient writers and the Scotch Liturgy (in which this rubric first appeared) is called the Corporal, from its being spread over the Body or confecrated Bread, and fometimes the Palls, I fuppofe for the fame reafon. The inftitution of it is afcribed to Eufebius Bishop of Rome, who lived about the year 300°. And that it was of common use in the church in the fifth century, is evident from the teftimony of Ifidore Peleufiota, who also observes that the defign of ufing it was to reprefent the Body of our Saviour being wrapped in fine linen by Jofeph of Arimathea". poral or Pall. SECT. XXIV. Of the Lord's Prayer. Of the con-IT is rudeness in manners to depart from a friend's house cluding de- fo foon as the Table is removed, and an act of irreligion votions. to rife from our common meals without prayer and thanksgiving how much more abfurd and indecent then would it be for us to depart abruptly from the Lord's Table! Our Saviour himself concluded his last Supper with a hymn, (fuppofed to be the Pafchal Hallelujah,) in imitation of which all churches have finifhed this feaft with folemn forms of prayer and thanksgiving. 3 Secundum antiquam Ecclefiæ confuetudinem, omnes tam Corpori quam Sanguini communicabant : quod etiam adhuc in quibusdam Ecclefiis fervatur. Aquin. in Johan. vi. 4 Alcuin. de Offic. Divin. 6 Vid. Gratian. de Conft. Dift. 2. §. 2. The Lord's Prayer is placed first, and cannot in- Sect, deed be any where ufed more properly for having now_XXIV. received Chrift in our hearts, it is fit the firft words we The Lord's fpeak fhould be his; as if not only we, but Chrift lived Prayer why and fpake in us. We know that to as many as receive ufed firft Chrift, he gives power to become the Sons of God", fo that after receiv we may now all with one heart and one voice addrefs ourfelves cheerfully unto God, and very properly call him, Our Father, &c. ing. §. 3. The Doxology is here annexed, becaufe all these The Doxodevotions are defigned for an act of praife, for the benefits logy why received in the holy Sacrament. SECT. XXV. Of the first Prayer after the Lord's Prayer. added. I HAVE already obferved, that in the firft Common The defign Prayer of King Edward VI. and in that drawn up for of it. the church of Scotland, this first prayer in the Poft-Communion was, with a proper introduction, ordered to be ufed immediately after the prayer of Confecration: not but that what remains of it is very proper to be used after communicating. For St. Paul befeeches us, by the mercies of God, to prefent our Bodies a living Sacrifice, holy and acceptable to God, as our reafonable fervice. And the fathers esteemed it one great part of this office to dedicate ourselves to God. For fince Chrift hath put us in mind of his infinite love in giving himself for us, and in this Sacrament hath given himself to us; and fince we have chofen him for our Lord, and folemnly vowed to be his fervants; it is very just and reasonable, that we should also give up ourselves wholly to him in fuch a manner as this form directs us. SECT. XXVI. Of the fecond Prayer after the Lord's Prayer. WHEN we communicate often, it may be very grateful, The defign and fometimes very helpful to our devotions, to vary the of it. form for which caufe the church hath fupplied us with another prayer; which, being more full of praises and acknowledgments, will be moft fuitable when our minds have a joyful fenfe of the benefits received in this Sacrament: as the former, confifting chiefly of vows and refo John i. 12. 10 Rom. xii. r. lutions, |