ΈΙΡΗΝΟΙΝΩνΊΑ. THE PEACE OF THE COMMUNION OF THE CHURCH OF ENGLAND. OR, THE CONFORMITY of the Ceremonies of the Communion of the Church of England, with the Ensamples and Doctrine of the holy Scriptures, and Primero mitive Church, established by the Apo Apostles of Christ, and the holy Martyrs, and Bishops, their Successors. By Io: GORDON, Doctor of Divinity, and Deane of Salisbury. LONDON: Printed by T. S. for Nathaniel Butter, and are to be sold at the sign of the Pide-Bull, near S. Augustine's Gate, 1612. AD ANGLIAM. ANGLIA ter foelix donis ditata supernis, Clara viris claris, ubere faetasoli: Foelix pacis amans, dum Rex tua Sceptra gubernat, Dum te verafides relligioqueregunt: Gentibus externis sociata es foedere pacis, Legum scita sonant, armafurorque silent: His verè es foelix, eris at foelicior, alma Sinatos poteris iungere pace tuos: Rebus at humanis nil omni exparte beatum, Nam Proli est discors mens, animusquetuae. Accipe pacis opus, pacata & percipe mente, Pax hinc visceribus conciliandatuis: parva quidem meritis pro magnis donarependo Haec tibi, quae rebus portus, & aura meis. Angligenas iungunt, coelum, stirps, lingua, solumque His animosiungant, lex pia, pacis amor: O quam foelices, sua verè si bonanôrint, Authoremque boni mente micante colant. In te Rex, Lex, Grex, feriant rata foeder a pacis, Anglia, sic foelix, cum Grege Regetuo. IO: GORDONUS. The Theses confirmed in this Book, by the authority of the holy Scriptures, and the Primitive Church established by the holy Apostles. The first THESE. THe white Garment was in use in the Idolatrous Religion of the Egyptians, during the time that the israelites were bondmen in Egypt, and did worship the Egyptians Idols: but God giving the Law to Moses, converted that Idolatrous use of the said white Garment to his Service: and in the first establishment of Christ's Church in jerusalem, the Priests which were by the Apostles converted to the Faith, did use the white Garment in the service of Christian Religion; the use whereof did continue from the Primitive Church to our days: and therefore the reverend Bishops and Martyrs of Christ, who did reform the Church of England, did lawfully retain the use of the white Garment, in the Church Service, notwithstanding the abuse thereof in the Popish Idolatry. The second THESE. THe jews and the Gentiles, in the time of the Nativity of Christ, were accustomed to lie about a Table, set low, as well in their ordinary meals and Suppers, as in their solemn feasts; and Christ finding this custom in use in the feasts of the Easter Lamb, he retained it in the Institution and celebration of the holy Communion, notwithstanding, that it was before his Nativity used, in the solemn Feasts, in the Temples of Idols. Therefore, seeing Christ did neither stand, sit, nor kneel, in this holy Action, but followed the custom received, there is no necessity in any of these gestares, but they are indifferent: so that every man should follow the received Custom in the Church where he doth live and dwell: And that although this gesture of kneeling was, and is yet abused in the Popish Idolatry, it was lawfully retained by the godly Reformers of the Church of England. The third THESE. THE Apostles, and Christ's Church founded by them, did use to celebrate a public feast in their Assemblies, which was called Agape, or the Feast of Charity: because in it the poor were relieved by the rich: after which, their custom was to celebrate the Lords Supper, all lying on Carpets, Cushions, or the like, as Christ did: which custom continued in many places, many hundred years, but the Catholic Church did change this custom both of lying and eating after Supper: which change is allowed of by those, who in our time have brought in the gesture of sitting at table in receiving the Communion. And therefore, there is no reason, but they should as well allow of the change of lying into kneeling. The fourth THESE. ACcording to the Analogy of the Scriptures, kneeling is the most convenient gesture that is to be used in our Invocations, or Prayers, before, and in the receiving of the holy Communion, in the which Prayers, the gesture of kneeling was used in the old Mass, which was agreeable to our Communion, and was not an Idolatrous Institution. And therefore the Reformers of the Church of England, have done well to restore the kneeling to the original use again. The first THESE. THe white Garment was in use in the Idolatrous Religion of the Egyptians, during the time that the Israelites were bondmen in Egypt, and did worship the Egyptians Idols: but God giving the Law to Moses, converted that Idolatrous use of the said white Garment to his Service: and in the first establishment of Christ's Church in jerusalem, the Priests which were by the Apostles converted to the Faith, did use the white Garment in the service of Christian Religion; the use whereof did continue from the primitive Church to our days: and therefore the reverend Bishops and Martyrs of Christ, who did reform the Church of England, did lawfully retain the use of the white Garment, in the Church Service, notwithstanding the abuse thereof in the Popish Idolatry. The illustration, and confirmation of the first part of the first THESIS. ACcording to the Greek Historians, the Idol of Isis was the most ancient that the Egyptians worshipped: of the which a Herod. ibidem boves mares cosdemque mundos ac vitulos universi Egyptij immolant: at faeminas eis immolare non licet, utpote Isidi consecratas, nam Isidis simulacrum muliebre est, Bubulis praeditum cornibus, quemadmodum 10 Grae●i describunt. Bovesque faeminas omnes itidem Egiptij venerantur ex omnibus pecudibus long plurimum. Herodot saith, that all the Egyptians did worship it under the form of a Cow, and that they did worship above all beasts the Cow. Diodorus b Diod. Sic. lib. 1 rerum antiquarum de Iside scribit, illam fuisse filiam Saturni, & Rheae Osiridis sororem atque uxorem fuisse, & eandem cum Cerete quae primum invenerit Triticum & Hordenm, hominibus prius incognita. Siculus, in his History of Antiquity, and many other Greek Writers, testify, that Isis was the first inventor of the sowing and reaping of Corns. The said Diodorus related, that in a Colome or Pillar dedicated to this Idol, was written these words; c Ego Isis sum Egipti Regina, à Mercurio erudita, quae ego legibus statui, nullus soluet; ego sum prima frugum inventrix, etc. I am Isis, the Queen of Egypt, taught by Mercurius, none shall dissolve the laws which I have made, I am the first inventor of corns. And d Plutar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch, in his Book of Isis and Osiris, relates, that there was an Inscription in the floor of the Temple of Isis, in these words; I am all that ever was, that is, and shall be, and no mortal man hath ever detected my Garment. We observe by the way, that the name of Isis, in Hebrew is jesch, jesch, est, est, which signifies, always existant, not subject to the course of time; which is the essential name of GOD, mentioned in the third Chapter of Exodus, verse 14. Eieh asher eieh, I am that I am, Thou shalt say unto the children of Israel, I am, sent me unto you. The which name doth come from the Verb substantive Haiah, signifying it was, and in the future time, eieh, which signifies, I shall be, as S. john in his Revelation, Chap. 1. ver. 4. doth interpret the self-same name of God, saying, from him that was, and is, and is to come: so that it seemeth that the posterity of Mizram, son to Cham, son of Noah, which did first inhabit Egypt, did retain the true name of God, which they learned of Noah, but afterward it was converted to a fabulous Idol, which they did call Is, Is: whereof the greeks made corruptly Isis. Always it is certain by the Scriptures, that the Egyptians did worship Idols in the time of Moses, whose Priests were the Wisemen, Sorcerers; and Charmers, that did imitate the miracle of the conversion of Moses rod into a Serpent. These Priests did wear linen Garments, and therefore were called linigeri, as we read in e Herodot. lib. 2 Enter. Sacerdotes tertio quoque die totum corpus eradunt, ne quis pediculus Deos colentibus, aut alia sordes creetur. Ibid. Vestem tantummodo lineam gestant. ovid. Nunc dea linigera colitur celeberrima turba. Juvenal. Qui Grege linigero circundatus. ovid. Inachis ante thorum pompa comitata Sacrorum, aut stetit, aut visa est, inerant lunaria fronticornua cum spicis nitido fulgentibus auro. Herodot, and in the Poets: yet notwithstanding, God commanded his Priests to wear the white garment, although it was abused, before the Law, in the Egyptian Idolatry. Theodoretus f Theodoretus lib. de curatione graecorum, sermone 7. ait, Israelem longinquum tempus in Egipto versatum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pravisque moribus illius regionis imbutum, ab Egipt ijsque perdoctum Idolis ac Daemonibus hostias immolare, lud is praeterea, choreisque assuetum ac Musicis Organis obl●ctari, jamque in harum rerum habitu constitutum, liberare Deus desiderans, sacrificare quidem permisit, non tamen omnia, neque falsis Egiptiorum dijs, sed sibi soli ac vero Deo Egiptiorum deos sacrificium victimanque offer, etc. writing to the Gentiles, in the defence of Christian religion, to induce them to become Christians, saith, that the Israelites did remain a long time in Egypt, where they were infected with the evil manners of the Egyptians, & were taught by them to offer Sacrifices to the Diabolicke Idols, and were accustomed to dancing, and to Instruments of Music, etc. God did deliver them, and gave them a Law, by the which he commanded them to offer to him who is the true God, in Sacrifice, all those things which they did wickedly worship before (to wit, in Egypt) of earthly Beasts, the Goats, the Bullocks, and Sheep; of flying Beasts, the Turtle and the Dove, etc. God did not institute Sacrifices, as having need of killed Beasts, or that he hath any pleasure in the savour of burnt flesh: but he did so of his wisdom, in consideration of the people's weakness: even so did he suffer Musical Instruments, to wit, in the time of the Sacrifice, not that he would please his ears with the consent of the singing of them, but that he might by little and little, draw away the delusions of the Idols: Thus far be the words of Theodoretus. Seeing that God ordained the Ceremonies, with the which the Israelites were accustomed when they did worship the Idols of Egypt, to be used in his own worship, it follows, that these customs and Ceremonies, as also the material things that were abused to Idolatry, the Surplice, Music, and Musical Instrument, may lawfully be converted to some use in the true worship of God, according to these examples of the Ceremonial Law. In the time of the Captivity of Babylon, g Dan. 5. 2. 3. 4. Belshazzar did make a great feast, and commanded to bring him the golden and silver vessels, which his Father Nabuchadnezzer had brought from the Temple of jerusalem, and the King; and his Princes, his wives & his Concubines drank in them, and praised the Gods of gold and silver; and notwithstanding that these were profaned to the Service of Idols, yet when Cyrus did send the people of judah to build up again the Temple and the City of jerusalem, he restored to them the vessels of the house of the Lord. The Priests of the second h Esdr. 1. 7. 8. Temple did use them in the service of the true God, although they were (as is said) abused in the Idolatrous Feasts, to the Service of the false Gods of Babylon. Even so, the external Ceremonies, as well of clothing, as others, which are used in the Church of England, were first instituted to be used in the Service of the true Religion, but afterward was violently employed by the Popes, after they became temporal Tyrants, to the Service of the new Idol of the Mass: and now again, the Mass being abolished, are restored unto their true and ancient use in the worship of God. By these examples then of the old Testament it is manifest, that it is lawful to convert the clothing vesture and Ceremonies, abused by the Popish Idolatry, to be used in the true worship of God. A great number of the Priests were converted, Acts 6. 7. all which did continue in observing of the Law, etc. Acts 17. 20. So that the Priests being made Christians, did wear the linen Ephod. josippus, who was near to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb Hist. Cap. 23. Pag. 19 Apostles, writes of james the Just, the Lords Brother, that it was permitted to him only, to enter into the Sanctuary, because he did not wear a woollen, but a linen garment. The forms and Ceremonies of the Christian Church were not established in the time of the Acts of the Apostles, but afterward, and S. john the Evangelist did overlive all the Apostles and S. Paul many years: for S. Paul and S. Peter were put to death by Nero, which was An. 70. But S. john did live to the time of Trajan the Emperor, who did begin Anno. Dom. 100 and then writ his evangel, 30. years after the death of the Apostles: during the which time, he being the alone Apostle that did live long, and being Bishop of Ephesus, he established the form and Ceremonies of Christian Religion, he did wear, as a Priest or Bishop, the white Garment: of this we have an evident testimony, written by i Euseb. Eccles. hist. lib. 3. cap. 25 joannes qui suprapectus Domini recubuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Policratis, Bishop of Ephesus, and one of S. john's Successors, who did write in an Epistle sent to Victor Bishop of Rome, that john, who did lie on Christ's breast, was a Priest, and did wear a garment, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a white, loose, and long garment. The 8. Book of the Constitutions of the Apostles, attributed unto Clemens Bishop of Rome, disciple to S. Peter, containeth the forms and Ceremonies of the Church's Service: and amongst other circumstances, it is said, that the Bishop ministering the holy Communion is clothed with a white garment, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. splendida Vide julium Pollucem in Ommastico, in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non potest hic sumi pro lamina, quia solu● summus Sacerdos illam gestabat. ves●is. This Book is named in the last of the Cannons Ecclosiastike, called Apostolic, which no doubt are very ancient; and is approved by Athanasius, and many others of the learned Fathers, and is the Book, in which the true ministration of the Sacraments is prescribed, with the true worship of God, and affords us most evident testimony against the Popes falsely pretended succession from Peter: against the monstrous Transubstantiation, and the invocation of all creatures inferior to the holy Trinity, whether they be men or Angels: And therefore we shall do well to follow the authority of this most ancient Book in all controversies betwixt us and our Adversaries the Papists: and much more in the matter of the white garment, and other Ceremonial matters. These testimonies are sufficient to persuade us, that the Apostles did con●●nue in the establishment of the Christian Religion, the use of the white Garment in the Church Service; notwithstanding that they knew well that it was before their time, abused to the service and worship of Idols, and false Gods of the Gentiles, and her then people. Clemens k Clem. Al. Paedag. lib. 2. cap. 10 Reijciendae quoque sunt vestimenti tincturae, etc. atque eos quidem qui sunt candidi, & non intus adulterini candidis, & minime cariosis ac operosis vestibus uti est convenientissimum, etc. quocirca Cęum Sophistam iure approbo, qui virtutis & improbitatis aptas describit imagines: quarum hanc quidem fecit simpliciter stantem, candidae vest indulam et puram, nempe virtutem, sola verecundiae ornatam, etc. Alexandrinus, a very learned Presbyter, (and Pantenus Disciple, who was S. Mark the Evangelists Disciple, and did live but 50. years after S. john,) is a sufficient witness, to testify unto us, that the use of the white garment did continue in the true Church of GOD after the death of all the Apostles. The words of Clemens Alexandrinus be these. The dying of clothes should be rejected (to wit, from the use of the Christian service) for they (to wit, that dieth clothes) are very far from the truth, etc. It is most convenient (saith he) that those who are candidi, pure of mind, and are not inwardly còunterfaited to no curious and precious clothing, etc. * Dan. 7. Clemens Alex. Paed. lib. 3. C. 11. Illud autem memoria maxime tenendum est, quod sanctè dictum est, conversationem vestram in Gentibus habentes honestam, ut in quo de vobis male loquuntur, tanquam maleficis, ex honest is ●●ribus suspicientes Deum glorificent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & c. Nobis ergo concedit Paedagogus frugali vest uti, albo 〈◊〉 etc. Albi vero colores honestati conveniunt, etc. Congruunt autem vestes aetat● personis, ●guris, naturae, studijs. Daniel (saith Clemens) doth speak evidently and purely, saying, the Thrones were placed, and one like to be of very old age did sit on them, and his clothing was white as the Snow. john saith, that he did see in a vision, the Lord wearing such a clothing. Also he saith, he did see the Souls that were Martyrs or witnesses of Christ, under the Altar, and that to every one of them was given ●● white garment, etc. And the said Clemens saith, I do approve the Philosophers of the I'll of Coos, who did describe Virtue and Wickedness by two fit Images. He made the Image of Virtue, standing simply clothed with a white Garment, as being the Virtue; a pure thing decked with modesty. And a little after he saith, if any will all edge Christ's long clothing of divers colours, it signified the diven and sundry colours of wisdom, and of the Scriptures, which never withered, and the eloquent speeches of the Lord, which doth shine with the clearness of the truth. Thus far the words of Clemens. This testimony, which is very evident, is a proof that the use of the white garment was continued amongst the Christians, after the death of the Apostles. Tertullianus l Tertul. the resurrect. carnis. Si famulum tuum libertate mutaveris, & vestis albae nitore, & annuli aurei honore, & patroni nomine, ac tribu, mensaque honoratur, ob hanc causam albis vestibus induebantur baptizati, quo meminissent, se iam manumissos. , who did live an hundred years after S. john, saith, If thou change thy bondman to freedom, he is honoured with the brightness of a white garment, and with the honour to bear a gold Ring; to have the name of a Counsellor of Law; to be of a Family, and to keep a Table, and from this it cometh, that they who are baptized, are clothed with white clothing, that they may remember, that they are made freemen, and of bondmen and of slaves of the Devil; they are made the freemen of Christ. Eusebius Euseb. Hist. lib. 10. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hath inserted in his History Ecclesiastic a Panagiricke or public speech made in an assembly of Bishops, in the dedication of a Temple, builded by Paulinus, Bishop of Tirus, where he called the Bishops, the Friends and Priests of God, having an holy long Garment which was white: and saith, that they were all clothed with the Garment of Priestly office. This was the first Temple, builded 300. years after Christ▪ when Constantinus Magnus did establish the Christian Religion. These testimonies serve to prove, that the first three hundred years after Christ, which was the time of the perfection of the Primitive Church, when the Bishops and Presbyters were holy Martyrs, that they did use a white garment, in exercising the Church service. Paulinus. Ducit de font Sacerdos infants nivios corpore, cord, animo. Pontius Paulinus, S. Augustine's Disciple, saith to this purpose, that the Priest doth bring from the Well of Baptism, the children, coloured with white in their body, in their heart, and mind. So that the ancient primitive Church called the week which followed Easter week, Septima in albis, the week Septimana in albis, vide capitula Carol. Maxim. anno Dom. 800. in white clothing; because the Baptism was administrated in that week, and Whitsun week only, unless the Children were in danger of their life. I hope in God that these testimonies and proofs heretofore cited, shall persuade all reasonable men's consciences two points concerning this matter: the one is, that although the white Garment was abused in the service of the false Gods and Idols of the Gentiles, both before the Law of Moses; and also before, and in Christ and his Apostles time, yet they did not abrogate the use of the said white Garment, but converted it to the Service of the true God, to be used in all religious Service of the Church: and consequently, the Reformers of the Church of England, have lawfully retained the use of the white Garment, notwithstanding that it is used to the service of Idols in the Popish Church. The second point is, that the use of the white Garment is an Institution Apostolic: and seeing that the said Book of the Constitution of the Apostles maketh mention thereof, and that james the Lord's Brother, and john the Evangelist, his beloved Disciple, did use the said Garment, as is evident by the testimonies heretofore cited; it followeth, that the use of it in our Church Services of England, hath for the warrant thereof the authority of the holy Apostles of Christ, so that no man which will follow the example of the Apostles, should except anything against the use of the said white Garment. The second THESE. THe jews and the Gentiles, in the time of the Nativity of Christ, were accustomed to lie about a Table, set low, as well in their ordinary meals and Suppers, as in their solemn feasts; and Christ finding this custom in use in the feasts of the Easter Lamb, he retained it in the Institution and celebration of the holy Communion, notwithstanding, that it was before his Nativity used, in the solemn Feasts, in the Temples of Idols. Therefore, seeing Christ did neither stand, sit, nor kneel, in this holy Action, but followed the custom received, there is no necessity in any of these gestures, but they are indifferent: so that every man should follow the received Custom in the Church where he doth live and dwell: And that although this gesture of kneeling was, and is yet abused in the Popish Idolatry, it was lawfully retained by the godly Reformers of the Church of England. The Testimonies and proofs of this, do follow. THe jews, during the time of the second Temple, were Subjects, and Tributaries; sometime to the Persians; sometime to the Grecians, and the Syrians: and finally, were subdued by Pompey, and made a Roman Province, about sixty years before Christ's Incarnation: being thus subdued, they were governed by the Romish Deputies, who did keep in jerusalem a strong Garrison of Soldiers: so that this was the cause why the jews did imitate and follow many of the Customs and Rites of the Persians, greeks and Romans; as well in the solemn feasts of the Church, as in their ordinary dinners and Suppers at home. The Heathenish Roman Historiographers, and Poets, do teach us, that they were accustomed in their most solemn Sacrifices to make public Feasts in the Temples of their Idols, which they did celebrate lying upon Beds, Carpets, or Cushions, spread upon the floor of their Temples, even as they did in their solemn Feasts in their houses. The learned do write, that these beds, or cushions, etc. which they did lie upon, were called a Puluinaria dicebantur lectis i Dijs dedicati, in quibus ill ●umsimula●ra solebant reclinari, in hac significatione utitur Cicero in Orat pro domo sua. Puluinaria Decrum, which is a kind of beds dedicated to the Heathenish Gods, in the which the Images of their false Gods did lie at great feasting times. Also b Liu●o, Dicuntur lectisternia, cum sacr●rum gratia lecti in Temple's ster● bantur ad discumbendun in Epulo publico. Lectisternia, as witnesseth Livy, were beds spread in the Temples of their Idols, upon which the Priests and others, that did assist to their sacrifices; did lie at their public feasts. The Poet c Virg. Aenei. 1 Aulaeis iam se regina superbis. Aurea composuit sponda mediamque locavit. jam pater Aeneas, & iam Troiana ●uentus Conueniant: stratoque super discumbitur Ostro, etc. (paulo post.) Nec non & Tirij perlimina laeta frequentis, Conuenê●e Toris vissi discumbere pictis. Virgil, who did write in the time of Augustus, before the Nativity of our Lord, doth express the form of the solemn suppers which were in use, as well in the feasts and suppers which they did celebrate in the Temples of their Idols, as also in their private houses. For in the first Book of his Aeneids, the form of that solemn Supper which Queen Dido made in her Palace to Aeneds, and to his fellows, is described; where it is said, that in eating and drinking, at that solemn Supper, they did lie down upon most costly Carpets. And in the d Servius in vocem sponda. Stipadia, inquit, antiqui non habebant, sed stratis tribus lectis epulaba●tur. unde Triclinium dicitur. Capitol of the Heathenish Rome, in the solemn feasts made to their false Gods, the custom was, as (you heard before) to lay down their Images upon beds, or thick Carpets, and to set before them all kind of meats and drink, which was eaten and drunk up by the Priests and others, which were busied about the Sacrifices. The self-same gesture of the body was used in Saint Paul's time, at such feasts as were celebrated in the Temples Sic Luc. cap. 22. Locum ubi Christus celebravit ultimam Caenam, vocat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Caenaculum stratum. of the Idols; which is most evident by the words of the Apostle, and the propriety of the Greek tongue: for in the 1 Epistle to the Corinthians, Chap. 8. he exhorteth the Corinthians to abstain from the feasts which were then celebrated in the Temples of the Idols at Corinth and in all other places which were subject to the Roman Empire. Livius libro 5. in Capitolio (inquit) Stratis tribus lectis, conuivium opponebatur tribus Dijs, iovi, junoni, & Mineruae: jupiter, id est, iovis, simulacrum sternebatur in lectulo recubans. juno et Minerva in sellis çonsidebant, sed appositis epulis non ipsi, sed septem epulones fimbantur. The learned Christians of Corinth, which were truly converted, were persuaded, that the Idols were not gods, and therefore, that they had no power at all to contaminate, or defile, the meat which was dedicated unto them, because it was God's creature, given to men to be used with thanksgiving, wherefore they made no conscience to assist at their feasts. But the Apostle doth condemn such abuse of Christian liberty, because it was offensive to the weak and unlearned sort of Christians, which makes him to say in the 10. verse of the 8. Chapter; for if any man see thee, which hast knowledge, to lie at meat in the Idols Temples: shall not the conscience of him which is weak, be emboldened or persuaded to eat those things which are offered to Idols? The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh from the Et Isidorus, libro 20. cap. 11. Apud veteres inquit, non eraet usus accumbendi, unde & considera dicebantur: Postea, ut Varro ait de vita Populi Romani viri, discumbere coeperunt, mulieres sedere: quia turpis visus est in muliere accubitus, haec ille, cum quo consentit Valer. Maximus lib. 2. cap. 1. Vbitamen not at posterioribus temporibus mulieres etiam, contramorem maiorum cum viris accumbere coepisse. Vide justum Lipsium libro 3. Antiquarum lectionum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to lie upon a bed or Carpet, or any such like thing, so that ye may see in S. Paul's time, the gesture of the body when they did eat or drink at solemn feasts in the Temples of the Idols, was in lying on beds or cushions, or the like, which was spread in the floor of the temples. The custom of the jews, before the Captivity of Babylon, was to eat the Easter Lamb standing, as it is commanded in the 12. Chapter of Exodus. And in their religious feasts they did sit at Table as we do: for we read in the first of Samuel, Chap. 20. verse 5. that David saith to jonathan; Behold, tomorrow is the first day of the month, and I should sit with the King at meat; but let me go, that I may hide myself in the fields. And in the 24. verse. it is set down, that when the first day of the month came, the King sat to eat meat. And in the 25. And the King sat, as at other times, upon his seat, even upon his seat by the wall, and jonathan arose, and Abner sat by Saul's side, but David's place was empty. The word sitting, in Hebrew is jaschab, which signifieth, sitting on stools or chairs; it signifieth also, the sitting of Kings on their Thrones, Deut. 17. ver. 18. the Hebrew word that doth signify a Stool, seat, chair, or Throne, is Moschab, which doth come from the foresaid Verb, jaschab, as in the first verse of the first Psalm, that man is said to be blessed, that sitteth not in the seat or chair of the scornful. The Hebrew word for lying is Scacab, which signifieth to lie, as in the second of Samuel, Chap. 13. verse 5. And jonadab said to Amon, lie down on thy bed, and make thyself sick. The Hebrews used another word, for to signify the lying down upon the ground, which is Rabatz, as it is in the 49. of Genesis, ver. 9 judah cubabit tanquam Leo, judah shall lie and couch like a Lion. This word also signifieth the lying on the ground, as flocks of Sheep do in their folds. jerem. 33. ver. 12: There shall be dwelling for Shepherds to rest their flock: so, before the Captivity of Babylon, the jewish custom was to sit at Table as we do. But in the time of Christ's Nativity, they did no more use standing at the celebration of the feast of the Easter Lamb, as it was prescribed by Moses, Exod. 12. but followed the custom of the Gentiles, unto whom they were Tributaries, both in their ordinary feasts and meetings at home, and in the feasts of the eating of the Paschal Lamb. That this was their custom in their ordinary meals it is manifest; yea, before the Nativity of Christ: for in the second Chapter of Mark, verse 15. and in the fifth of Luke, verse 29. we read, that Levi the Publican (who was Matthew) being called to follow Christ, made him a great feast in his own house: in Mark verse 15. the words are these, concerning the gesture of his body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he did lie down in Levies house, many Publicans and sinners did lie down with jesus. And in Luke the words are these: A multitude of Publicans and others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were lying down with them. And this is the self-same word, that S. Paul useth in the 1 Cor. Chap. 8. as is above signified, to signify the lying in the feasts celebrated, and in the Temples of the Idols. Even so the feast and supper of Herod's birthday: all those that were at it, are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 14. Mark, 6. that is, all lying down together. All those that understand the Greek tongue, know, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to lie down, and not to sit, in our manner. The words of the three Evangelists, relating the Lord's Supper, do signify lying down, and not sitting: for in the 26. of Matthew, verse 19 it is said, that the Disciples that were sent by Christ, did prepare, and make ready the Passeover. In the 20. verse, it is said, that towards the evening, Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word, Theodor. Beza, doth interpret, recubuit, he did lie down. In the 14. Chapter of S. Mark, verse 18. it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they, to wit, Christ and his Apostles, aid lie down at the table, and did eat. Luke, Chap. 22. ver. 12. it is related, that the Master of the house had prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Room strewed over for the Supper. And a little after, verse 14. it is said that when the hour was come, Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that signifieth in Latin, decido, in English, ●o full ●owne. In the 15. Chapter of S. Matthew, Christ useth the self same word, where he speaketh of the feeding of 4000 people with seven loaves saying, that Christ commanded the multitude, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fall down, or lie down on the earth, which word is rehearsed also in the 8. Chapter of Mark. In the 13. Chapter of S. john's evangel, verse 4. it is said of Christ, that he did rise from Supper: the Greek word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rise up from the ground, the Latin is, resurgere, which is applied to the Resurrection, 1 Cor. 15. verse. 44. The body is sown a natural body, and it is raised a spiritual body. In the foresaid 13. Chapter of S. john, it is said, that after Christ had washed his Disciples feet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lying, or falling down again, with his Disciples, in the Supper before begun, in the 23. verse, it is said, there was one of jesus Disciples lying on jesus bosom, even he whom jesus loved. The Greek word, which he useth here, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a lying down; the same which ye heard used before in Matthew and Mark. In all these places before cited, the English Translation doth follow the use and custom of England: for in the place of lying down, (which is the true signification of the Greek word) the English Translation hath, sitting, as ye may read in sundry places, but especially, in the 14. Chapter of S. Mark, ver. 18. The English Translation is, as they sat at Table, although the Greek word doth signify to lie at Table. So that without any doubt, Christ in the celebration of the Easter Lamb, and of the Communion, did use the gesture of lying at Table, which was in use before his time, although the same gesture was then abused in the feasts of the Heathens Idolatry, as is said. Further, this custom of lying is expressed in the Ceremonial Books of the jews; and namely, in that which is entitled, Orach Chaim, that is, The way of Life; where it is said, that the jews did eat the Easter Lamb lying at, or about a Table. Burdorsius, a very learned man in the Hebrew and Chaldaike languages, and in the Thalmud and Ceremonial Books of the jews, in the 13. Chapter of his Book, entitled, Synagoga judaeorum, hath set forth in Latin, the form of the Ceremonies of the eating of the Easter Lamb, out of the foresaid Book, called Orach Chaim, where it is related that e Baal Baith, paterfamilia's vino benedicit 〈…〉, sestumque seu decet, initiat hoc pacto, poculum suum quilibet evacuat, seize in sinistram, super puluinos isios sericos, tanquam Baro quidam reclinans. Et post pauca, cum comederunt, Paterfamilias de Placenta paululum mandit, reliqui●que frustulum de eadem imp●rtit, hic urbane seize in latus sinistrum inclinant, manus lavant, unicuique Poculum vino implent, i●●letum ●●x cuacuant, & 〈◊〉 p●culum benedictis, est tert●um 〈◊〉 deinde act●●, etc. Baal Baith, that is, the Master of the house, after he had given thanks and blessed the Wine, he began the Supper with a cup of wine, and after him, every one about did empty his cup, lying upon their left side on Carpets or Cushions of silk, like some great Baron or noble man. After they have eaten, the foresaid Master of the house doth eat of a thick Cake, and doth distribute unto the rest some part of it, while they lie on their left side; and last of all, they end the whole action, with a third cup of wine, which is blessed, and so they give thanks to God. It is manifest by these testimonies, that the mistaking of the propriety and signification of the Greek tongue, hath bred a great division, which is grounded upon a double error. The first is an error of the History of the custom observed in Christ's time, insomuch that many will not kneel, because they are persuaded that Christ did sit and not kneel at the Communion. Seeing therefore ye see it clearly proved, that Christ and his Disciples did not sit, but lie, according to the custom of the jews and Gentiles in his time; it is a great error to hold that sitting is necessarily to be observed in the holy Communion, and to abstain from it, unless it be performed in sitting in our manner. The other error doth proceed from this, that men do enjoin necessity to things which in their own nature are indifferent: as to hold, that the gesture of the body which Christ did use in the institution of the holy Supper is substantial, and not indifferent: and therefore men surmising that Christ did sit in our manner at his last Supper, that it is a substantial thing to sit at the Communion: and on the other part, that it is unlawful to kneel at the Communion, because Christ and his Disciples did not kneel at the first institution of this holy action. Christ did celebrate the Communion after Supper: now if we were bound to follow the gesture of the body which Christ did use, we should be also bound to the performing of this action after our Supper. Moreover, it is to be observed for our instruction, that Christ, in this action, did follow the gesture of the body, which was brought from the Gentiles to the jews, against the prescript of Moses Law, although it was abused before Christ's Nativity, to the service of Idols. This example of Christ doth much concern us: for as Christ did use the custom of lying, received before his time, to draw the jews & Gentiles to his Church, (notwithstanding the abuse of it in the Idols service) even so, the holy Martyrs of the Church of England, who were Reformers of the same, did imitate Christ, in retaining that custom of the gesture of the body, which was in use in the Popish Church, although it was abused to Idolatry, to draw the Papists from the Idolatrous kneeling, in the Adoration of the external Sacrament to adore Christ himself, in receiving the holy Sacrament of his blessed body and blood. Now seeing it is manifestly proved, that Christ did neither sit nor stand in executing this holy action, there it no necessity in standing nor sitting. And if there were any necessity, to follow precisely the form that Christ used, we should all lie about a Table, set low on the ground, as Christ and his Disciples did. And therefore no man can have any likelihood of reason to abstain from the holy Communion, unless it be administered to them sitting at a Table, or in seats, or in pews. The third THESE. THE Apostles, and Christ's Church founded by them, did use to celebrate a public feast in their Assemblies, which was called Agape, or the Feast of Charity: because in it, the poor were relieved by the rich: after the which, their custom was to celebrate the Lords Supper, all lying on Carpets, Cushions, or the like, as Christ did: which custom continued in many places, many hundred years, but the Catholic Church did change this custom both of lying and eating after Supper: which change is allowed of by those, who in our time have brought in the gesture of sitting at table in receiving the Communion. And therefore, there is no reason, but they should as well allow of the change of lying into kneeling. The Proofs and Testimonies of the third THESE. We read in the sixth of the Acts, verse 7. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great multitude of the Priests received the Faith, and in the 21. Chapter, verse 20. james the Bishop of jerusalem, and the Presbyters or Elders, did inform S. Paul, that many Myriad, that is, a very great multitude of the jews had received the faith, which were all zealous observers of the Law: whereof we collect, that they did retain Circumcision, and the celebration of the jewish Passeover, together with Baptism and the holy Communion, after that same kind of gesture of accubation as Christ himself did: which we have proved before in the second These. To this purpose doth agree that which is written in the Acts of the Apostles, Chap. 2. verse 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the faithful, assiduè operam dabant; did continually travel in the doctrine of the Apostles, and in the Communion and breaking of bread, and prayers. And in the 46. verse of the said Chapter, it is said, that they continued daily in one accord in the Temple, and breaking of bread from house to house; and did eat their meat together with gladness: Whereof we may easily gather, that they did assist in the Temple to the Ceremonies of the Law, but in their private houses they did daily celebrate the Communion at their ordinary feasts, which they could not perform publicly, by reason of the persecution of the Synagogue. So that without all doubt, the gesture of their bodies in all their public meals was conform to the custom of the jews, which was accubatio, a lying down. Also the Gentiles, that were converted, did celebrate the feast of Agape, and after it the holy Communion, observing the gesture of accubation, as shall hereafter be sufficiently (God willing) proved. S. Paul did reprove the Corinthians, because they did not lawfully observe the first institution of these public feasts, in communicating together, the rich relieving the poor: His words are these; When ye come together 1 Cor. 11. 20. 21 therefore into one place, this is not to eat the Lords Supper: for every man when they should eat, taketh his own supper afore: and one is hungry, and another is drunk. So that ye see the abuse of this feasting was, that they did not follow the first institution; in making their meat and drink common to all equal: but did convert public eating to private use: the rich men eating apart by themselves, and the poor by themselves. Therefore the Apostle commands them in the end of the Chapter, that when they come to eat, they tarry one for another. S. Peter in his second Epistle, Chap. 2. verse 13. disclaimeth against false Christians, which did seek nothing in their public feasts, but the satisfaction of their own bellies: the word which Peter useth is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to make a public feast in a common society. The Apostle Jude, in the 12. verse of his Epistle, speaking of them that abused these feasts which were dedicated to an holy use, to their own pleasures, saith; These are like spots in your feasts of Charity, when they feast with you, without all fear, feeding themselves: these feasts are called here by the name of Agapae, which signifieth a Feast of Charity or love. Theodor. Beza doth retain the same word in his Latin Translation: Hae sunt in Agapis vestris, maculae, dum vobiscum convivantur, absque ullius metu, scipsos pascentes: where he doth note, that Agapae erant Cap. 39 sraterna ac ecclesiastici coetus convivia, quae describuntur a Tertulliano in Apologetico, that these were the public feasts in their Ecclesiastical Assemblies, which are described by Tertullian in his Apologeticke: which is a Book written in defence of Christians, against the Gentiles. In the end of these feasts the Communion was celebrated as Christ did after Supper. It is mentioned in the Acts of the Apostles Chap. 6. verse 2. that the Apostle called the multitude together, and said; It is not meet that we should leave the word of God and serve the Tables. These Tables are the public feasts, mentioned in the second Chapter of the said Book, verse 46. In the which, the holy Communion is called the breaking of bread. Without all doubt, in these public feasts, the Apostles and the saithful, did celebrate the Communion in the self same manner and gesture of body, which Christ did institute, which was, as is proved in the second These, the gesture of accubation. The holy Martyr a Ignat. Epist. ad. Smyr. Euseb. Hist. eccls lib. 5. cap. 30. Ignatius, second Bishop of Antiochia, and Successor to S. Peter, called these public feasts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word is also mentioned in Luke Chapter 5. verse 19 where it is said, that Levi, which is Matthew the Publican, made a great banquet to jesus: where Theod, Beza noteth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to signify ad verbum acceptionem quod passim in eo omnes accipiantur. For it cometh from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, to receive. That which S. Jude calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same is called by Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignatius his words are these; It is not lawful to baptize without the Bishop, nor to offer oblations, nor to bring any Sacrifices, nor to celebrate the feast called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: where mark by the way, that in the false Popish Translation it is Mossas celebrare: from the which, the Papists do pretend to prove the antiquity of their Mass. Hyeronimus Vairlenius Silvius, of the Romish profession in the notes of his Translation of Ignatius Epistles, Printed at Antwerp, by Plantinus, who had permission to print the same, from the Spanish King, and is approved by those of the Inquisition, saith after this manner; reliquimus hic vocem Graecam, quae conuivium significat, Latinè sic dictum ab accipiendo, quòd omnes promiscuè acciperentur: videtur autem id conuivium idem fuisse cum eo, quod Tertullianus in Apologetico suo Agapen suo seculo appellatum scribit, quamuis & beatus judas in Epistola sua cadem voce Agape usus sit pro convivio eiusmodi. Where it is evident, that Uairlenius in the Translation of Ignatius Epistles, doth follow the opinion of Theod. Beza in this matter. And therefore the foresaid vulgar Translation of the said testimony is false. Plinius b Plinij 2. verba epist. ad trajan. Quòd essent soliti Christiani stato die ante lucem convenire: carmenque Christo quasi Deo dicere secum invicem, seque Sacramento non in scelus obstringere; sed ne furta, ne latrocinia, ne adulteria, committerent, ne fidem fallerent, ne depositum appellati abnegarent: quibus peractis, morem sibi discedendi fuisse, rursusque conveniendi ad capiendum cibum promiscuum, tamen & in noxium. the second Precedent of Bythinia, under the Emperor Trajan, which was an hundred years after Christ writeth to the Emperor, that he had examined sundry Christians, as he had commanded him; and that he had learned of them that they were accustomed, at an appointed day, to meet together before daylight: and to say one after another, a Song or Rhyme to Christ as to God, and to bind themselves by a Sacrament, or holy promise, not to commit any villainy; but especially, not theft, not robbery, not adultery, not to break their promise, that being required, they should not detain any thing that was committed to their custody. And after this, their custom was to depart, and afterwards to assemble together to their common Feasts, which were without any harm. Where we observe beside our purpose, that the first Christina's did sing their Songs, one answering to another, which form is followed in the service-book of England. The public feasts performed in the Assemblies of the Christians, were the same which we called before Agape; and under the name of cibus promiscuus is contained the celebration of the holy Communion; which, in that age, was executed every day in the Christian Assemblies. To this purpose doth the testimony of Tertullian serve; who lived an hundred years after Saint john, who doth relate many ancient customs, which were observed in the Church: and amongst other, speaking of the holy Communion, he saith; c Tertul. de corona militis. Eucharistiae Sacramentum in tempore victus, in omnibus mandatum à Domino, etiam antelucanis caetibus, nec de aliorum manu, quam de Praesidentium sumimus. We Christians do receive from the hands of our Precedents and Rulers, the Sacrament of the Eucharist in the time of our meals; in all things being commanded by the Lord, yea, and also in our Assemblies, before the day breaking. The said Tertullian, in describing the form of the public feasts of Christians after the which they did celebrate their holy Communion, calleth the place in which they did celebrate the same, Triclinium, which signifieth a Parlour, or Supping room; in which three beds were spread to lie upon, round about a Table, which was set low, as we have proved heretofore in the second These. Even so, the word, discumbere, which Tertullian useth, signifieth to lie at Table, on Cushions, Carpets, or the like, spread upon the ground, as is said. These are d Tertul. in Apologet. cap. 39 Name & Caenas nostras praeterquam sceleris infames, ut prodigas quoque suggillatis, etc. Sola Triclinia Christianorum retractantur: Caena nostra de nomine rationem sui ostendit; vocatur enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Id quod dilectio penes Graecos est: quantiseunque sumptibus constet lucrum, est pietatis nomine facere sumptus: Siquidem inopes quoque refrigerio isto iwamus, etc. Non prius discumbitur, quam oratio ad Deum praegustetur: editur quantum esurientes capiunt: bibitur quantum pudicis est utile: ita saturantur, ut qui meminerint etiam per noctem adorandum Deum sibi esse: Ita fabulantur, ut sciant Dominum audire, post aquam manualem, & lumina, ut quisque de Scripturis sanctis, vel de proprio ingenio potest, provocatur in medium Deo canere, hinc probatur, quomodo biberit aque oratio conuivium dirimit, etc. Tertullians' words, For ye Gentiles do not only blaspheme our Suppers to be infamous, but also prodigal: only the Triclinia of the Christians, that is, the place of their public feasts, are evil spoken of: but the name of our Supper showeth the reason thereof: for it is called Agape in the Greek tongue, because it was a feast of charity or love: whatsoever cost is bestowed, it is not to be counted cost, but gain: for to make such cost for piety's sake, it is to be esteemed gain; because by this refreshing, we relieve the poor, etc. Ere we lie down at Table, we first say our prayers, the hungry do eat as much as may satisfy them, and the thirsty do drink so much as is profitable for temperate men: they are but so satisfied with food, as that in the night, they may remember they must worship God. They talk so as if they knew the Lord heard them: after the washing of their hands, and the lighting of candles, every one is provoked to sing a Song unto God, either out of the holy Scriptures, or of their own invention. In the end of this public feast, the custom was, to celebrate the Communion: for e Tertul. de corona militis Eucharistiae Sacramentum in tempore victus sumimus. Tertullian in his book De corona militis, as is said, beareth witness, that the Christians did receive the Sacrament in the time of their meals, meaning of the public meals, because the Communion, was every day celebrated in all public assemblies in that age. julian f Anno Dom. 365 the Apostate, who was for many years a Christian, and did exercise the Office of Deaconus in his younger age; after that he was Emperor, and became an Apostate, he re-established the heathenish Sacrifices and public feasts; in the which he used the gesture of Accubation: which did continue in that age, as well amongst the Christians as heathens. Theodoretus g Theod. Hist. lib. 3. cap. 14. doth relate the form of the solemn feasts, which were solemnized by Julia's to Ap lio Daphnaeus: where he saith, that the Son of the heathenish Priest, in the first day of the feast, which continued seven days, did use sprinkling of consecrated water to the Idol, which was called aqua ●ustralis, by the which the feast was dedicated to the said Idol: where we observe, beside our purpose that the Popish Holy-water comes from this Heathenish ceremony. That the gesture of Accubation was used in this Feast, it is clear by the words of h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoretus: where he saith, that in the first day of this Feast, the Priest's Son, standing nigh the emperors bed, did sprinkle over all the meat, with this Holy-water. Out of which we may see plainly, that the Emperor lay on a bed at this Solemn Feast, according to the ancient custom of the greeks, and Romans, before Christ's Nativity, and since. These public Feasts began to be abused in Saint Paul's time: so the abuse did continue till a national Council (holden at Laodicaea, Anno Domini, 368) did forbid these public banquets and feasts to be solemnized in the Church, as is expressed in the 28. Canon of that Council, in these words following: i Concil. Loadic. Can. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not lawful to make Feasts, called Agapae, in the Lords houses or Assemblies, or to eat in the house of God, and spread Carpets or any such like thing, for to lie upon, to wit, at the said Feast. The words of the self-same Canon are repeated in the sixth general Council, holden in Constantinople, in the Palace called Trullus, which Council was holden under the Emperor justinian, Anno Domini, 555. So that notwithstanding that this manner of Supper was forbidden by the national Synod of Laodicaea, yet 〈…〉 in the time of justinian, otherwise the said 〈◊〉 of Constantinople would not have prohibited th●● by a new Canon, not making mention of the Synod of ●●odicaea. This Agapae was also called Caena Dominica, as Renanus doth note upon Tertulisans Book de corona militis: whose words are these: k Ren. in Tert. de corona militis. Verisimile tamen est Christianos in die Caenae Domini, Conuivium simulin Templo celebrasse, cuius rei certa sunt apud nos vestigia: Nam Tertuilianus in libro ad uxorem, de ethnico verba faciens, cuius uxor sit Christiana: quis denique (inquit) solennibus Pasche obnoctantem uxorem securus sustinebit? quis ad conviviunt Dominicum illud, quod infamant (scilicet Ethnici) fine sua suspitione dimittet? Docet in Apologetico frequenter Christianos simul Caenitare consuenisse, quod genus Agapen vocatum tradidit. It is very likely, that the Christians did celebrate together a Feast in the Temple upon the day of the Lords Supper, whereof there are some signs left with us: for Tertullian writing to his wife, who making mention of a Heathen, who had a Christian to his wife, saith after this manner; Which of the Gentiles will endure securely, that his wife assist all the night long to the solemnity of the Easter? or which of the Gentiles without suspicion, would give his wife leave to assist to the Lords Feast, which they have in great infamy? etc. These words, conuivium Dominicum in this testimony, and the words Sacramentum Eucharistiae tempore victus sumimus, heretofore cited; and the description of the Supper called Agape, being conferred one with another, doth show that the Communion was, in that age, celebrated after the said Supper, as Christ himself did: so that the Christians in the time of Tertullian, did retain eating and drinking at the Communion in a common society, according to S. Paul's commandment; Wherefore 1 Cor. 11. 33. my brethren, when ye come together to eat, tarry one for another. The ordinary custom to celebrate the Communion after Supper, was changed about the end of the first four hundred years after Christ, and was converted into a public feast, called Caena Dominica, the Lords Supper. Socrates l Socrat. Hist. Eccl. lib. 5. ca 21 Egiptij vicini Alexandria, & qui Thebaida incolunt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and Sozomenes, do relate the diversity of customs and Ceremonies, that were in use in their time in sundry Churches: the words of Socrates are these: the Egyptians which dwell nigh to Alexandria, and they that do inhabit the Country called Thebes, do celebrate their solemn Synaxis or Communion upon Saturday: but according to the custom of the Christians, to wit, of that age which was four hundred years after Christ, after they have ended their Communion, or public Supper, and are filled with diversities of meat, they celebrate the Communion in the evening, being all partakers of those holy Mysteries. About the self-same time there was a Council assembled of all Afrique, in the which Saint Augustine was present, who subscribed to the Canons made therein. In the 8. Chapter of this m Concil. African. Vt Sacramentum altaris non nisi à ieiunis hominibus celebretur, exceptouno die anniuersari●, quo Caena Domini celebratur. Council, it was ordained that the Sacrament of the Altar should be celebrated by men fasting; except upon the Annual feast day, whereon the Lords Supper was yearly celebrated. By this Canon it is evident, that in that age, which was Centuria 5. after Christ, that there was a yearly and solemn Supper of the Lord celebrated in the form and manner, and in the self-same time of the day, that Christ did institute this holy Communion: so that in this day they did celebrate the Communion, not fasting, but after their public Supper. To this purpose do S. n Aug. ad ●an. Epist. 118. In quibusdam (inquit) locis ubi maior & feruentior erat populus De●, qui●●a Sabbat● bebdomade ultimae Quadra. gesimae, & manè, & ad vesperum, aliis autem in loeis in fine tantùm diei mos erat offer. Augustine's words serve: where he saith, that in some places where the greatest number of God's people, and most fervent were, it was their custom to offer, (that is, to celebrate the Communion) the first day of the last week of Lent (which we call Holy-thursday) both in the morning and in the evening, but in other places their custom was, to celebrate the Communion only in the evening ●o wit, after Supper. The o Cap. 16. In Bracarensi Concilio, collecto in Hispania Anno Dom 600 praecipitur à ●eiunis missas tenere caenae Dominicae hora nona. Council called Bracaren●● Concilium, holden in Spain, in the year of our Lord 6●0. did abrogate this African statute, ordaining that the Lords Supper should be celebrated fasting, at the ninth hour of the day. And in the p Gratian. de consec. dist 1. citat canonem Concilij Cabileonensis collecti in Gallijs Anno Dom. 654. auditis M●ssar●● solenni●us et vespertinis officijs, & largitis Eleemosivis ad cibum accedendum est. Council called Cabileonense Concilium, which was holden in France in the year of our Lord 654 in the time of Eugen. 1 Pope, as is cited by Gratian, it was ordained, that after the solemnity of the Mass (at that time the Mass was a Communion as ours is,) after the evening Service, and the distribution of Alms, they should fall to their meat. These Testimonies are sufficient to prove▪ that the Lords Supper was solemnly observed, according to the form instituted by Christ, 700. years after Christ, in the which the gesture was accuba●io, as is said. Walafridus Strabo q Walafridus, qui vixit anno Dom 900. in libro de rebus Eccles. cap. 1. Tempus Missum faciendae secundum rationem solennitatum diversum est. Interdum ●●im ante meridiem, interdum circa nonam, aliquando ad vesperum, interdum noctu celebratur. , who did live about 900. years after Christ, testifieth that then the hour or time of the celebration of the Mass, (which was in his time as hath been already said, the Communion; wherein the Clergy and the people did all eat and drink together) was divers, according to the diversity of solemn days: and that it was sometimes celebrated in the morning, and sometimes at nine of the clock, sometimes in the evening, and sometimes in the night. But in the ages following, the whole ancient form of the church-service began by little and little to be abolished by the Popes, who did change the yearly feast of the Lords Supper, heretofore mentioned in the African Council, and in place of this holy action; the Popes did institute the washing of the poors feet (which custom is unto this day observed, by Emperors, Kings, Popes, Archbishops, Bishops, and Abbots) adding thereto a distribution of Alms to the poor. The fourth THESE. ACcording to the Analogy of the Scriptures, kneeling is the most convenient gesture that is to be used in our Invocations, or Prayers, before, and in the receiving of the holy Communion, in the which Prayers, the gesture of kneeling was used in the old Mass, which was agreeable to our Communion, and was not an Idolatrous Institution. And therefore the Reformers of the Church of England, have done well to restore the kneeling to the original use again. The Testimonies and Proofs of the third THESE. THe gesture of standing was used by the Priests of the Law in some cases, as Deut. Chap. 4. ver. 20 it is said, the Lord separated the Tribe of Levi, to bear Deut. 4. 10. the Ark of the Covenant of the Lord, and to stand before the Lord, to minister unto him, and to bless in his Name unto this day: so that the Priest did stand in offering Sacrifices. The solemn blessings were pronounced standing: Thou shalt stand upon mount Gerizzim, to bless the people when ye shall pass over jordan. Deut. 27. 12. In Invocations and prayers there is a threefold kind of gesture, expressed by David: the first is a falling down Psal. 95. 6, or prosterning of the body: the second is, according to the Hebrew word, a bowing down of the head to the ground. The third is kneeling. Solomon, at the solemnity of the dedication of the Temple, in his solemn Prayer, he is said to use the gesture of kneeling. The words are these: He kneeled down upon 2 Chron. 6. 13. his knees before all the Congregation of Israel, and stretched out his hands toward Israel; but he stood when he blessed the people. 1 Kings 8. 55. In the new Testament Christ doth reprove the Hypocrites, who (as the words of the Text do bear) did love Mat. 6. 5. to stand in the Synagogues, and in the corners of the streets to pray. Also the Publican is said to stand a far off when he Luke 18. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. did pray. And in Mark; when ye shall stand to pray, forgive, etc. Mark 11. 25. The gesture of standing, is meant of the standing in the Temple, to hear the blessing ordained by the Law, and to put up their Prayers of Thanksgiving, according to the Law heretofore mentioned: for when Christ did speak so, he and his Disciples did observe the Law: but Christ himself, a little after the institution of the holy Communion, did go apart from his Disciples, and as man, apprehending the cruel torments which he was to suffer for the sins of mankind, he began to wax Mat. 26. 37. 38. sorrowful, and to be grievously troubled: saying; my Soul is very heavy, even unto the death, and he fell down on his face and prayed. In Mark it is said; he fell down to the Mark 14. 35. ground and prayed. In Luke it is said, that he kneeled down Luke 22. 41. and prayed. The word used by Matthew is the self-same which Luke useth to express the gesture that Christ had when he instituted the holy Communion, where it is said: When the hour was come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he fell down. Cap. 22. 14. By these divers words of the Evangelists, the one using the word of Kneeling, and the other of falling down, we learn that both kneeling and falling down, are agreeable to Christ's gesture. Christ exhorteth his Disciples often to pray, and teacheth them the form of prayer, which we call the Lords Mat. 6. 9 Luke 11. Prayer: but he doth not prescribe any particular gesture of the body to be used when we pray, so that he did leave the gesture to be observed according to the order and custom of the Church. We are commanded by Saint Paul to examine our 1 Cor. 11. 27. 28 29. selves before we participate the Lords Supper: for if we do not so, we are guilty of Christ's death, and we eat our own condemnation. This examination of ourselves consists in the confession of our sins, and sorrow of our hearts, with a desire to abstain from them, with humble prayers to God the Father through Christ jesus, that he would grant us true Repentance, and his grace to abstain from our sins, that his holy Communion may be unto us, an Antidote and medicine to purge us of all the spiritual poison of sin and corruption, that we be not guilty of Christ's death, and that we eat not unworthily to our own condemnation. Seeing that in all this trial of ourselves before the Communion, prayers and repentance is to be used: and the gesture of prayer is kneeling, as we have already proved by Christ's example, it followeth, that the gesture of kneeling is the most convenient and agreeable to Christ's own gesture. This gesture of kneeling in prayers continued in the Apostles time: for the holy Martyr S. Steven being to Acts 7. 60. receive (according to the interpretation of his name) the crown of Martyrdom, in yeeelding up the Ghost, he did pray kneeling. When S. Peter did raise the Widow Cap. 9, ver 40. Tabytha from death, he did pray kneeling. S. Paul after a long exhortation to the Church of the Ephesians, taking Chap 20. v. 36. his last leave of them made them pray with him kneeling: so did he in taking his leave of the Church of Tyrus. & Chap. 21 v. 5 ● King's 19 10. Rom. 11. 4. Kneeling is taken often in the Scriptures for the worship of God: and S. Paul to the Romans by the bowing of the knee to Baal, doth understand the worshipping of Baal. And to the Philippians, it is said, that all knees shall Philip. 2. 10. bow to the name of jesus, that is, shall worship jesus, as a true God. The celebration of the Communion is the most notable action of our Christian Religion: for, in it the effect of all other things is applied to us, and therein is represented Gods blessings, as the preaching of the Gospel, prayers, invocations, thanksgivings; and lastly, the very death of Christ therein is represented, which doth work in us, by the participation of this holy Communion. Therefore seeing kneeling in the Scripture signifieth the worship of God, it followeth that it is the most convenient gesture of our body, which is to be used in this holy action. The gesture of standing in the time of prayer, all the days between Easter and Penticost, and in all the Sundays of the year, did begin in the primitive Church in the commemoration of Christ's Resurrection. The first mention that we read thereof is in a Tertul. lib. de coron. milit. Die Dominico ie iunare nefas esse ducimus, vel de geniculis adorare. Tertullian, who doth relate it to be an ancient custom, his words are these: We esteem it an unlawful thing to fast on Sunday; or to pray in kneeling. Beatus Renanus b Beat. Ren. in annot. in Tertullianum. Geniculari in adorande velut penitentis est, qui stans adorat, iam veniam consecutus gratias agit. , in his notes upon these words, saith; it appertaineth to a penitent man to pray on his knees, but he that prayeth standing, giveth thanks, as having obtained forgiveness. Cyprian c Cyp. Ser. 6. de orat. Dom. Quando stamus ad orationem, sratres dilecti, vigilare & incumbere ad preces toto cord debemus. , disciple to Tertullian, saith; Beloved brethren, when we stand at prayer, we should be awaked, and with all our hearts bend ourselves in our prayers towards God. Wherefore we may gather that standing was then in use, partly, for to avoid sleeping, because the Christians made their assemblies in the night, during the time of their great persecutions. This custom was long after continued: for the 20. d Can. 20. 1. Nic. council. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Canon of the Nicean Council doth enjoin an uniformity of standing at prayers, to be kept in all Churches. Basilius Magnus, lib. de sancto spiritu, doth relate this custom of standing at prayers, amongst the ancient traditions received in the Church for a long time: he giveth the reason of standing, and saith; e Basil. lib. sanct spir. Ca 27. Non solum quod veluti cum Christo simul resuscitati, qua sursum quaerere debeamus in die resurrectionis data nobis gratia stando precantes nos●●●tips●● commonifacimus coporis erecto habitu, etc. Insuper, quoties genua flectimus & rursus erigimur, ipso facto est eudimus, quod ob peccatum in terram dilaps● sumus, & per humanitatem eiu●, qui ereavit nos, in coelum reuo●ati sumus. Because we are risen again together with Christ, we ought to seek after those things that be above: and in the day of the Resurrection, by standing at prayers, we admonish ourselves, by this upright gesture of the body, of the grace which we have received by the Resurrection, etc. Moreover (saith Basilius) when we do bow our knees, and life ourselves up again, we do show by this fact, that we were fallen down to the earth by sin; and that we are lifted up again to heaven, by the humanity of him who did create us. This custom was in Hieromes days, who relates it among the Traditions of the Church: and f Hierom. adver. Lucifer. Austin giveth a reason of it, in these words following: In the days of Pentecost (that is, the fifty days between Easter and Whitsunday) which are celebrated after the Resurrection, are now a figure, not of labour, but of rest and joy: and for this cause, in these days we use no fasting, and we pray standing, which is a sign of the Resurrection. Of this it comes to pass, that the same custom is observed all the Sundays in the year, at the Altar. The gesture of kneeling was not abused in the old Mass, for to adore the Sacrament, as the Papists erroneously do in our age: but when the Priest and the people g August. Epist. 119. ad jan. cap. 15. De diebus Pentecostes, quae celebrantur post resurrectionem, i am figura non labori● sed quietis & laetitia, propter hoc & jejunia relaxamus, & stantes oramus, quod est signum Resurrectionis: unde etiam omnibus diebus Dominicis ad Altar● id obseruatur. did receive the consecrated bread and wine, which was distributed amongst all them that were there present to communicate; then they kneeled down and did pray to God, according to the form of Prayer expressed in in the Book, De divinis officijs Missae, which is Printed at Paris, Anno Dom. 1610. the which prayer is in our English Communion Book. Augustine doth not express the form of this prayer, only he saith, h Aug. Tom. 2. Epist. 59 quest. 5 ad Paulinum. Precationes accipimus dictas, quas facimus in celebratione Sacramentorun, antequam illud quod est in Domini mensa incipiat benedici: orationes cum benedicitur, & sanctificatur, & ad distribuendum comminuitur, quam totam petitionem fere omnis Ecclesia dominica oratione concludit. We take, (the words of S. Paul. 1 Tim. 2. 2) precations or supplications, to be those which we make in the celebration of the Sacraments, before that which is on the Lord's Table be blessed, and oration and prayers to be when it (to wit, the bread) is blessed and sanctified, and broken in pieces to be distributed, all the which Petitions the whole Church doth conclude with the Lords Prayer. They that do refuse to kneel at the Communion, do not refuse kneeling in the Lord's Prayer, which is said in the Communion, and therefore I see no reason why they should refuse the one, and embrace the other. The form of the celebration of the old Mass, was called before Carolus Magnus' time, and in his time, Ordo Romanus, the which is published in sundry manners in the foresaid Book De divinis Officijs, together with Rabanus Maurus, Amalarius Walafridus, who did live Anno Dom. 855. and have all written the form, order, and manner of the old Mass, they do express the standing in a great part of that holy action, but they make no mention of the Prayer used before the actual receiving of the Communion. johannes Micrologus i Io. Microl. de Offic. Missae. cap. 18. Facta autem confractione omnes debent communicare, etc. orationem quam inclinatidicimus antequam communicemus, non ex ordine, sed ex religiosorum traditione habemus, scilicet hanc Domine jesu christ qui ex voluntate patris etc. , who did write in the time of Gregory the seventh, as he himself testifieth in the seventeenth Chap. De officijs Missae, which was anno Dom. 1080. doth express the said Prayer performed in kneeling, in the 18. Chapter, where he saith, that after the breaking of the bread all should communicate, that the Prayer which we do say kneeling, before we take the Communion, we have it not from the Roman order, but from some religious Tradition. Of the which Prayer Micrologus hath only the beginning, but Rodolphus de rino, Decanus, who did live 1400. years after Christ, doth Rodolphus de rino de Canon obseruantia repetit verba Micrologi, & hanc precationem integram habet his verbis: Domino jesu express this holy prayer: his words are the self-same which Micrologus hath, that is: Lord jesus Christ, who by the will of the Father, and cooperation of the holy Ghost, hast restored to life, by thine own death, the world, deliver me from all my iniquities and transgressions, through this thy holy body and blood, and make me to cleave fast to thy Commandments, Christ, qui ex voiuntate Patris cooperant Spiritu sancto, per mortem propriam mundum vivificasti, liberae me per hoc sacrosanctum corpus, et sanguinem tuum ab omnibus iniquitatibus & malis meis, & fac me tuis inhaerere mandatis, et à te nunquam in perpetuum seperari, qui cum Patre, etc. and never to depart from thee, who livest and reignest, etc. And when he doth distribute the Eucharist, he saith; the body and blood of our Lord jesus Christ may profit thee to eternal life, Amen. All aught to communicate, and in the mean while an Anthem, which borrowed the name from the Communion, is sung. By these last testimonies every man may learn two things: the one is, that the old Mass in Micrologus and Rodolphus time, was altogether like unto the Communion of the Church of England, and therefore that the new Roman Mass, wherein there is no Communion, is not the true, but a false supposed Mass, newly invented by the Gray-Fryers, as (God-willing) we are amply to prove by a Treatise upon the said matter. The other point is, that we learn by the last testimony, that kneeling Cum distribuit Eucharistiam dicit: Corpus & Sanguis Domino nostri jesu Christi proficiat tibi in vitam aeternam, Amen. at the receiving of the Communion did begin with the said form of Prayer, the which is an invocation of Christ, and not an invocation of the host of the Mass, which is an abominable Idolatry, & therefore the Bishops and holy Martyrs of the church of England, in reforming of the Popish Idolatry of the new Mass, did restore the true old Mass, which is our Communion, and did well to Omnes debent communicare, & interim cantatur Antiphora quae de Communione nomen mutuavit. Eaaen forma precationis habetur in Canone Missae, inserto Missali, secundum usum Sarum. retain the gesture of kneeling, as it was in the old Mass of the Communion, and although the Papists do abuse kneeling in the Idolatrous adoration of the Sacrament, it was lawfully restored to the invocation of God by Christ, in the receiving of the Communion, even as Christ himself, and his Apostles, and the Christians in the primitive Church did use, it is also manifest, as well by the testimonies of the first These, as by this, that neither Prayer nor the Communion, nor any other religious Action was performed in sitting after the manner of our Country. Wherefore they that refuse to receive the Communion, unless they receive it sitting, have no warrant, neither by the example of Christ, nor by his Apostles, nor by the primitive Church. FINIS.