The illustration, and confirmation of the first part of the first THESIS.

ACcording to the Greeke Histo­rians, the Idoll of Isis was the most ancient that the Egyptians worshipped: of the which Herod. ibidem boues mares cos­dem (que) mundos ac vitulos vniuersi Egyptij immolāt: at faeminas eis im­molare non licet, vtpote Isidi con­secratas, nam Isi­dis simulacrum muliebre est, Bu­bulis praeditum cornibus, quemadmodum 10 Grae [...]i describunt. Boues (que) faeminas omnes itidem Egiptij venerantur ex omnibus pecudibus longe plurimum. Hero­dot saith, that all the Egiptians did worship it vnder the forme of a Cow, and that they did worship aboue all beasts the Cow.

[Page] Diodorus Diod. Sic. lib. 1 rerum antiquarū de Iside scribit, illam fuisse fili­am Saturni, & Rheae Osiridis sororem at (que) vxo­rē fuisse, & ean­dem cum Cerete quae primum in­uenerit Triticum & Hordenm, ho­minibus prius in­cognita. Siculus, in his History of Antiquitie, and many other Greeke Writers, testifie, that Isis was the first inuenter of the sowing and reaping of Cornes.

The said Diodorus related, that in a Colome or Pillar dedicated to this Idoll, was written these words; Ego Isis sum E­gipti Regina, à Mercurio erudi­ta, quae ego legi­bus statui, nullus soluet; ego sum prima frugū in­uentrix, &c. I am Isis, the Queene of Egipt, taught by Mercurius, none shall dissolue the lawes which I haue made, I am the first inuen­ter of cornes.

And Plutar. [...]. Plutarch, in his Booke of Isis and Osiris, relates, that there was an Inscription in the floore of the Temple of Isis, in these words; I am all that euer was, that is, and shall be, and no mortall man hath euer detected my Gar­ment.

Wee obserue by the way, that the name of Isis, in Hebrew is Iesch, Iesch, est, est, which signifies, alwayes existant, not subiect to the course of time; which is the essentiall name of GOD, mentioned in the third Chapter of Exodus, verse 14. Eieh asher eieh, I am that I am, Thou shalt say vnto the children of Israel, I am, sent mee vnto you. The which name doth come from the Verbe sub­stantiue Haiah, signifying it was, and in the future time, eieh, which signifies, I shall be, as S. Iohn in his Reuela­tion, Chap. 1. ver. 4. doth interpret the selfe-same name of God, saying, from him that was, and is, and is to come: so that it seemeth that the posteritie of Mizram, sonne to Cham, sonne of Noah, which did first inhabite Egypt, did retaine the true name of God, which they learned of Noah, but afterward it was conuerted to a fabulous Idoll, which they did call Is, Is: whereof the Greekes made corruptly Isis.

Alwayes it is certaine by the Scriptures, that the Egyptians did worship Idols in the time of Moses, whose Priests were the Wise-men, Sorcerers; and Char­mers, that did imitate the miracle of the conuersion of Moses Rodde into a Serpent. These Priests did weare linnen Garments, and therefore were called linigeri, as wee read in 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. Ouid. Nunc dea linigera colitur celeberrima tur­ba. Iuuenal. Qui Grege linigero circundatus. Ouid. Inachis ante thorū pom­pa comitata Sa­crorum, aut ste­tit, aut visa est, inerant lunaria fronticornua cum spicis nitido ful­gentibus auro. Herodot, and in the Poets: yet notwith­standing, [Page] God commanded his Priests to weare the white garment, although it was abused, before the Law, in the Egyptian Idolatry.

Theodoretus Theodoretus lib. de curatione graecorum, sermo­ne 7. ait, Israe­lem longinquum tempus in Egipto versatum. [...]. Prauisque moribus illius re­gionis imbutum, ab Egipt ijs (que) perdoctum Idolis ac Daemonibus hostias immolare, lud is praeterea, choreis (que) assuetum ac Musicis Organis obl [...]ctari, iam (que) in harum rerum habitu constitutum, liberare Deus desiderans, sacrificare quidem permisit, non tamen omnia, ne (que) falsis Egiptiorum dijs, sed sibi soli ac vero Deo Egiptiorū deos sacrificium victimā (que) offerre, &c. writing to the Gentiles, in the defence of Christian religion, to induce them to become Christians, saith, that the Israelites did remaine a long time in Egypt, where they were infected with the euill manners of the E­gyptians, & were taught by them to offer Sacrifices to the Diabolicke Idols, and were accustomed to dauncing, and to Instruments of Musicke, &c. God did deliuer them, and gaue 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 Bullockes, and Sheepe; of flying Beasts, the Turtle and the Doue, &c.

God did not institute Sacrifices, as hauing neede of killed Beasts, or that hee hath any pleasure in the sauour of burnt flesh: but hee did so of his wisedome, in consi­deration of the peoples weaknesse: euen so did he suffer Musicall Instruments, to wit, in the time of the Sacrifice, not that hee would please his eares with the consent of the singing of them, but that he might by little and little, draw away the delusions of the Idols: Thus farre 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 vsed in his owne worship, it followes, that these customes and Ceremonies, as also the materiall things that were abused to Idolatry, the Sur­plice, Musicke, and Musicall Instrument, may lawfully be conuerted to some vse in the true worship of God, accor­ding to these examples of the Ceremoniall Law.

In the time of the Captiuitie of Babilon, Dan. 5. 2. 3. 4. Belshazzar [Page] did make a great feast, and commanded to bring him the golden and siluer vessels, which his Father Nabuchadnez­zer had brought from the Temple of Ierusalem, and the King; and his Princes, his wiues & his Concubines dranke in them, and praised the Gods of gold and siluer; and not­withstanding that these were prophaned to the Seruice of Idols, yet when Cyrus did send the people of Iudah to build vp againe the Temple and the Citie of Ierusalem, he restored to them the vessels of the house of the Lord. The Priests of the second Esdr. 1. 7. 8. Temple did vse them in the seruice of the true God, although they were (as is said) abused in the Idolatrous Feasts, to the Seruice of the false Gods of Babilon. Euen so, the externall Ceremonies, as well of cloathing, as others, which are vsed in the Church of England, were first instituted to be vsed in the Seruice of the true Religion, but afterward was violently em­ployed by the Popes, after they became temporall Ty­rants, to the Seruice of the new Idoll of the Masse: and now againe, the Masse being abolished, are restored vn­to their true and ancient vse in the worship of God.

By these examples then of the olde Testament it is manifest, that it is lawfull to conuert the clothing vesture and Ceremonies, abused by the Popish Idolatrie, to be vsed in the true worship of God.

A great number of the Priests were conuerted, Acts 6. 7. all which did continue in obseruing of the Law, &c. Acts 17. 20. So that the Priests being made Christians, did wear the linnen Ephod. Iosippus, who was neare to the [...]. Euseb Hist. Cap. 23. Pag. 19. Apostles, writes of Iames the Iust, the Lords Brother, that it was permitted to him only, to enter into the Sanctuary, because he did not weare a woollen, but a linnen garment.

The formes and Ceremonies of the Christian Church were not established in the time of the Acts of the Apo­stles, but afterward, and S. Iohn the Euangelist did ouer­liue all the Apostles and S. Paul many yeeres: for S. Paul and S. Peter were put to death by Nero, which was An. 70.

But S. Iohn did liue to the time of Traiane the Empe­rour, who did beginne Anno. Dom. 100. and then writ [Page] his Euangell, 30. yeeres after the death of the Apostles: during the which time, hee being the alone Apostle that did liue long, and being Bishop of Ephesus, hee establi­shed the forme and Ceremonies of Christian Religion, hee did weare, as a Priest or Bishop, the white Garment: of this we haue an euident testimonie, written by Euseb. Eccles. hist. lib. 3. cap. 25 Ioannes qui su­prapectus Domi­ni recubuit, [...]. Policra­tis, Bishop of Ephesus, and one of S. Iohns Successors, who did write in an Epistle sent to Uictor Bishop of Rome, that Iohn, who did lie on Christs breast, was a Priest, and did weare a garment, called [...], which is a white, loose, and long garment.

The 8. Booke of the Constitutions of the Apostles, attributed vnto Clemens Bishop of Rome, disciple to S. Peter, containeth the formes and Ceremonies of the Churches Seruice: and amongst other circumstances, it is said, that the Bishop ministring the holy Communion is clothed with a white garment, which is called [...]. splendida Vide Iulium Pol­lucem in Omma­stico, in voce [...], non po­test hic sumi pro lamina, quia solu [...] summus Sacerdos illam gestabat. ves [...]is.

This Booke is named in the last of the Cannons Ec­closiastike, called Apostolike, which no doubt are very ancient; and is approued by Athanasius, and many others of the learned Fathers, and is the Booke, in which the true ministration of the Sacraments is prescribed, with the true worship of God, and affords vs most euident testimonie against the Popes falsely pretended succession from Peter: against the monstrous Transubstantiation, and the inuocation of all creatures inferiour to the holy Trinitie, whether they be men or Angels: And therefore wee shall doe well to follow the authoritie of this most ancient Booke in all controuersies betwixt vs and our Aduersaries the Papists: and much more in the matter of the white garment, and other Ceremoniall matters.

These testimonies are sufficient to perswade vs, that the Apostles did con [...]nue in the [...]stablishment of the Christian Religion, the vse of the white Garment in the Church Seruice; notwithstanding that they knew well that it was before their time, abused to the seruice and [Page] worship of Idols, and false Gods of the Gentiles, and her then people.

Clemens Clem. Al. Pae-dag. lib. 2. cap. 10 Reijciendae quo (que) sunt vestimenti tincturae, &c. at (que) eos quidem qui sunt candidi, & non intus a­dulterini candi­dis, & minime cariosis ac opero­sis vestibus vti est conuenientissi­mum, &c. quo­circa Cęum So­phistam iure ap­probo, qui virtu­tis & improbita­tis aptas descri­bit imagines: qua­rum hanc quidem fecit simpliciter stantem, candidae veste indulam et purā, nempe vir­tutem, sola vere­cundiae ornatam, &c. Alexandrinus, a very learned Presbiter, (and Pantenus Disciple, who was S. Marke the Euangelists Disciple, and did liue but 50. yeeres after S. Iohn,) is a sufficient witnesse, to testifie vnto vs, that the vse 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 reiected (to wit, from the vse of the Christian seruice) for they (to wit, that dyeth cloathes) are very farre from the truth, &c.

It is most conuenient (saith hee) that those who are candidi, pure of minde, and are not inwardly còunterfaited to no curious and precious clothing, &c Dan. 7. Clemens Alex. Paed. lib. 3. C. 11. Illud autem me­moria maxime te­nendum est, quod sanctè dictum est, conuersationē ve­stram in Genti­bus habentes honestam, vt in quo de vobis male loquuntur, tanquam maleficis, ex honest is [...] ­ribus suspicientes Deum glorificent. [...], & c. Nobis ergo concedit Paedagogus frugali veste vti, albo [...] &c. Albi vero colores honestati conueniunt, &c. Congruunt autem vestes aetat [...] personis, [...] ­guris, naturae, studijs. Daniel (saith Clemens) doth speake euidently and purely, saying, the Thrones were placed, and one like to be of very olde age did sit on them, and his clothing was white as the Snow. Iohn saith, that hee did see in a vision, the Lord wearing such a clothing. Also hee saith, hee did see the Soules that were Martyrs or witnesses of Christ, vnder the Altar, and that to euery one of them was giuen [...] white garment, &c.

And the said Clemens saith, I doe approue the Philo­sophers of the Ile of Coos, who did describe Vertue and Wickednesse by two fit Images. Hee made the Image of Vertue, standing simply clothed with a white Gar­ment, as being the Vertue; a pure thing decked with modestie. And a little after he saith, if any will all edge Christs long clothing of diuers colours, it signified the diuen [Page] and sundry colours of wisedome, and of the Scriptures, which neuer withered, and the eloquent speeches of the Lord, which doth shine with the clearenes of the truth. Thus farre the words of Clemens.

This testimonie, which is very euident, is a proofe that the vse of the white garment was continued amongst the Christians, after the death of the Apostles.

Tertullianus Tertul. de re­surrect. carnis. Si famulum tu­um libertate mu­taueris, & vestis albae nitore, & annuli aurei ho­nore, & patroni nomine, ac tribu, mensa (que) honora­tur, ob hanc cau­sam albis vesti­bus induebantur baptizati, quo meminissent, se iam manumissos., who did liue an hundred yeeres after S. Iohn, saith, If thou change thy bond-man to freedome, hee is honoured with the brightnesse of a white gar­ment, and with the honor to beare a gold Ring; to haue the name of a Counseller of Law; to be of a Familie, and to keepe a Table, and from this it commeth, that they who are baptised, are clothed with white clothing, that they may remember, that they are made free-men, and of bond-men and of slaues of the Diuell; they are made the free-men of Christ.

Eusebius Euseb. Hist. lib. 10. cap. 4. [...]. hath inserted in his Historie Ecclesiasticke a Panagiricke or publicke speech made in an assembly of Bishops, in the dedication of a Temple, builded by Pau­linus, Bishop of Tirus, where hee called the Bishops, the Friends and Priests of God, hauing 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. yeeres after Christ▪ when Constantinus Magnus did establish the Chri­stian Religion.

These testimonies serue to proue, that the first three hundred yeeres after Christ, which was the time of the perfection of the Primitiue Church, when the Bishops and Presbiters were holy Martyrs, that they did vse a white garment, in exercising the Church seruice.

Note: Paulinus. Ducit de fonte Sacerdos infantes niuios corpore, corde, a­nimo. Pontius Paulinus, S. Augustines Disciple, saith to this purpose, that the Priest doth bring from the Well of Baptisme, the children, coloured with white in their body, in their heart, and minde.

So that the ancient Primatiue Church called the weeke [Page] which followed Easter weeke, Septima in albis, the weeke Septimana in al­bis, vide capitula Carol. Maxim. anno Dom. 800. in white clothing; because the Baptisme was administra­ted in that weeke, and Whitsun weeke onely, vnlesse the Children were in danger of their life.

I hope in God that these testimonies and proofes heretofore cited, shall perswade all reasonable mens con­sciences two poynts concerning this matter: the one is, that although the white Garment was abused in the ser­uice 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 vse of the said white Garment, but conuerted it to the Ser­uice of the true God, to be vsed in all religious Seruice of the Church: and consequently, the Reformers of the Church of England, haue lawfully retained the vse of the white Garment, notwithstanding that it is vsed to the seruice of Idols in the Popish Church.

The second point is, that the vse of the white Gar­ment is an Institution Apostolike: and seeing that the said Booke of the Constitution of the Apostles maketh mention thereof, and that Iames the Lords Brother, and Iohn the Euangelist, his beloued Disciple, did vse the said Garment, as is euident by the testimonies here­tofore cited; it followeth, that the vse of it in our Church Seruices of England, hath for the warrant thereof the authoritie of the holy Apostles of Christ, so that no man which will follow the example of the Apostles, should except anything against the vse of the said white Garment.

The Testimonies and proofes of this, doe follow.

THe Iewes, during the time of the second Temple, were Subiects, and Tributaries; sometime to the Persians; sometime to the Grecians, and the Syrians: and fi­nally, were subdued by Pompey, and made a Romane Prouince, about sixty [Page] yeeres before Christs Incarnation: being thus subdued, they were gouerned by the Romish Deputies, who did keepe in Ierusalem a strong Garison of Souldiours: so that this was the cause why the Iewes did imitate and fol­low many of the Customes and Rites of the Persians, Greekes and Romanes; as well in the solemne feasts of the Church, as in their ordinarie dinners and Suppers at home.

The Heathenish Romane Historiographers, and Po­ets, doe teach vs, that they were accustomed in their most solemne Sacrifices to make publike Feasts in the Temples of their Idols, which they did celebrate lying vpon Beds, Carpets, or Cushens, spread vpon the floore of their Temples, euen as they did in their solemne Feasts in their houses.

The learned doe write, that these beds, or cushens, &c. which they did lie vpon, were called Puluinaria di­cebantur lectis i Dijs dedicati, in quibus ill [...]umsi­mula [...]ra solebant reclinari, in hac significatione vti­tur Cicero in O­rat pro domo sua. Puluinaria Decrum, which is a kinde of beds dedicated to the Heathenish Gods, in the which the Images of their false Gods did lye at great feasting times.

Also Liu [...]o, Dicun­tur lectisternia, cum sacr [...]rū gra­tia lecti in Tem­ples ster [...] bantur ad discumbendū in Epulo publico. Lectisternia, as witnesseth Liuie, were beds spread in the Temples of their Idols, vpon which the Priests and others, that did assist to their sacrifices; did lye at their publike feasts.

The Poet Virg. Aenei. 1 Aulaeis iam se re­gina superbis. Aurea composuit sponda mediam­que locauit. Iam pater Aene­as, & iam Tro­iana [...]uentus Conueniant: strato (que) super discumbitur Ostro, &c. (paulo post.) Nec non & Tirij perli­mina laeta frequentis, Conuenê [...]e Toris uissi discumbere pictis. Uirgil, who did write in the time of Au­gustus, before the Natiuitie of our Lord, doth expresse the forme of the solemne suppers which were in vse, as well in the feasts and suppers which they did celebrate in the Temples of their Idols, as also in their priuate houses. For in the first Booke of his Aeneids, the forme of that solemne Supper which Queene Dido made in her Pallace to Aeneds, and to his fellowes, is described; where it is said, that in eating and drinking, at that so­lemne Supper, they did lye downe vpon most costly Carpets.

[Page] And in the Seruius in vo­cem sponda. Sti­padia, inquit, an­tiqui non habe­bant, sed stratis tribus lectis epu­laba [...]tur. Vnde Triclinium dici­tur. Capitoll of the Heathenish Rome, in the solemne feasts made to their false Gods, the custome was, as (you heard before) to lay downe their Images vpon beds, or thicke Carpets, and to set before them all kinde of meates and drinke, which was eaten and drunke vp by the Priests and others, which were busied about the Sacrifices.

The selfe-same gesture of the body was vsed in Saint Pauls time, at such feasts as were celebrated in the Tem­ples Sic Luc. cap. 22. Locum vbi Chri­stus celebrauit vltimam Caenam, vocat, [...], Caenaculum stra­tum. of the Idols; which is most euident by the words of the Apostle, and the proprietie of the Greeke tongue: for in the 1 Epistle to the Corinthians, Chap. 8. hee ex­horteth the Corinthians to abstaine from the feasts which were then celebrated in the Temples of the Idols at Co­rinth and in all other places which were subiect to the Romane Empire. Liuius libro 5. in Capitolio (in­quit) Stratis tri­bus lectis, con­uiuiū opponeba­tur tribus Dijs, Ioui, Iunoni, & Mineruae: Iupiter, id est, Iouis, simulacrū sternebatur in le­ctulo recubans. Iuno et Miner­ua in sellis çonsi­debant, sed appo­sitis epulis non ip­si, sed septem e­pulones fimban­tur.

The learned Christians of Corinth, which were truely conuerted, were perswaded, that the Idols were not gods, and therefore, that they had no power at all to conta­minate, or defile, the meate which was dedicated vnto them, because it was Gods creature, giuen to men to be vsed with thanksgiuing, wherefore they made no con­science to assist at their feasts. But the Apostle doth con­demne such abuse of Christian libertie, because it was offensiue to the weake and vnlearned 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 lye at meate in the Idols Temples: shall not the conscience of him which is weake, be enboldened or perswaded to eate those things which are offered to Idols?

The Greeke word [...] commeth from the Et Isidorus, li­bro 20. cap. 11. Apud veteres inquit, non eraet vsus accumbendi, vnde & considera dicebantur: Postea, vt 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 Iustum Lipsium libro 3. Antiquarum lectionum. [...]. [Page] Verbe [...], which signifieth to lie vpon a bed or Car­pet, or any such like thing, so that yee may see in S. Pauls time, the gesture of the body when they did eate or drinke at solemne feasts in the Temples of the Idols, was in lying on beds or cushens, or the like, which was spread in the floore of the temples.

The custome of the Iewes, before the Captiuitie of Ba­bilon, was to eate the Easter Lambe standing, as it is com­manded in the 12. Chapter of Exodus. And in their re­ligious feasts they did sit at Table as we doe: for we read in the first of Samuel, Chap. 20. verse 5. that Dauid saith to Ionathan; Behold, tomorrow is the first day of the month, and I should sit with the King at meate; but let me goe, that I may hide my selfe in the fields. And in the 24. verse. it is set downe, that when the first day of the Moneth came, the King sate to eate meate. And in the 25. And the King sate, as at other times, vpon his seate, euen vpon his seate by the wall, and Ionathan arose, and Abner sate by Sauls side, but Dauids place was emptie.

The word sitting, in Hebrew is Iaschab, which signi­fieth, sitting on stooles or chaires; it signifieth also, the sitting of Kings on their Thrones, Deut. 17. ver. 18. the Hebrew word that doth signifie a Stoole, seate, chaire, or Throne, is Moschab, which doth come from the foresaid Verbe, Iaschab, as in the first verse of the first Psalme, that man is said to be blessed, that sitteth not in the seate or chaire of the scornfull.

The Hebrew word for lying is Scacab, which signifieth to lye, as in the second of Samuel, Chap. 13. verse 5. And Ionadab said to Amon, lie downe on thy bed, and make thy selfe sicke.

The Hebrewes vsed another word, for to signifie the lying downe vpon the ground, which is Rabatz, as it is in the 49. of Genesis, ver. 9. Iudah cubabit tanquam Leo, Iudah shall lye and couch like a Lion.

This word also signifieth the lying on the ground, as flockes of Sheepe doe in their folds. Ierem. 33. ver. 12: [Page] There shall be dwelling for Shepheards to rest their flocke: so, before the Captiuitie of Babilon, the Iewish custome was to sit at Table as we doe.

But in the time of Christs Natiuitie, they did no more vse standing at the celebration of the feast of the Easter Lambe, as it was prescribed by Moses, Exod. 12. but followed the custome of the Gentiles, vnto whom they were Tributaries, both in their ordinarie feasts and mee­tings at home, and in the feasts of the eating of the Pas­call Lambe.

That this was their custome in their ordinarie meales it is manifest; yea, before the Natiuitie of Christ: for in the second Chapter of Marke, verse 15. and in the fift of Luke, verse 29. we read, that Leui the Publicane (who was Mathew) being called to follow Christ, made him a great feast in his owne house: in Marke verse 15. the words are these, concerning the gesture of his body, [...], when he did lie downe in Leuies house, many Publicanes and sinners did lie downe with Iesus. And in Luke the words are these: A multitude of Pub­licanes and others, [...], were lying downe with them. And this is the selfe-same word, that S. Paul vseth in the 1 Cor. Chap. 8. as is aboue sig­nified, to signifie the lying in the feasts celebrated, and in the Temples of the Idols.

Euen so the feast and supper of Herods birth-day: all those that were at it, are called, [...], Mat. 14. Marke, 6. that is, all lying downe together.

All those that vnderstand the Greeke tongue, know, that [...] signifieth to lye downe, and not to sit, in our manner.

The words of the three Euangelists, relating the Lords Supper, doe signifie lying downe, and not sitting: for in the 26. of Mathew, verse 19. it is said, that the Disciples that were sent by Christ, did prepare, and make ready the Passeouer. In the 20. verse, it is said, that towards the euening, Christ [...], which word, [Page] Theodor. Beza, doth interprete, recubuit, hee did lye downe.

In the 14. Chapter of S. Marke, verse 18. it is said, [...], that they, to wit, Christ and his Apostles, aid lye downe at the table, and did eate.

Luke, Chap. 22. ver. 12. it is related, that the Mai­ster of the house had prepared [...], a Roome strowed ouer for the Supper. And a little after, verse 14. it is said that when the houre was come, Christ [...], which commeth from [...], that signifieth in Latine, decido, in English, [...]o full [...]owne.

In the 15. Chapter of S. Mathew, Christ vseth the selfe same word, where hee speaketh of the feeding of 4000. people with seauen loaues saying, that Christ com­manded the multitude, [...], to fall downe, or lye downe on the earth, which word is re­hearsed also in the 8. Chapter of Marke.

In the 13. Chapter of S. Iohns Euangell, verse 4. it is said of Christ, that hee did rise from Supper: the Greeke word is, [...], to rise vp from the ground, the La­tine is, resurgere, which is applyed to the Resurrection, 1 Cor. 15. verse. 44. The body is sowne a naturall body, and it is raised a spirituall body.

In the fore-said 13. Chapter of S. Iohn, it is said, that after Christ had washed his Disciples feete, [...], lying, or falling downe againe, with his Disciples, in the Supper before begunne, in the 23. verse, it is said, there was one of Iesus Disciples lying on Iesus bosome, euen hee whom Iesus loued. The Greeke word, which hee vseth here, is [...], that is, a lying downe; the same which ye heard vsed before in Mathew and Marke.

In all these places before cited, the English Transla­tion doth follow the vse and custome of England: for in the place of lying downe, (which is the true signification of the Greeke word) the English Translation hath, sitting, as yee may read in sundry places, but especially, in the 14. Chapter of S. Marke, ver. 18. The English Translation [Page] is, as they sate at Table, although the Greeke word doth signifie to lye at Table. So that without any doubt, Christ in the celebration of the Easter Lambe, and of the Communion, did vse the gesture of lying at Table, which was in vse before his time, although the same gesture was then abused in the feasts of the Heathens Ido­latry, as is said.

Further, this custome of lying is expressed in the Ce­remoniall Bookes of the Iewes; and namely, in that which is entituled, Orach Chaim, that is, The way of Life; where it is said, that the Iewes did eate the Easter Lambe lying at, or about a Table.

Burdorsius, a very learned man in the Hebrew and Chaldaike languages, and in the Thalmud and Ceremo­niall Bookes of the Iewes, in the 13. Chapter of his Booke, entituled, Synagoga Iudaeorum, hath set forth in Latine, the forme of the Ceremonies of the eating of the Easter Lambe, out of the foresaid Booke, called Orach Chaim, where it is related that Baal Baith, Paterfamiliaes vino benedicit [...], sestum (que) seu de­cet, initiat hoc pacto, poculum suum quilibet e­uacuat, sese 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 vrbane sese in latus sini­strum inclinant, manus lauant, vnicui (que) Pocu­lū vino implent, i [...]letum [...]x cuacuant, & [...] p [...]culum be­nedictis, est ter­t [...]um [...] de­inde act [...], &c. Baal Baith, that is, the Maister of the house, after he had giuen thankes and blessed the Wine, hee beganne the Supper with a cup of wine, and after him, euery one about did emptie his cup, lying vpon their left side on Carpets or Cushens of silke, like some great Baron or noble man. After they haue eaten, the foresaid Maister of the house doth eate of a thicke Cake, and doth distribute vnto the rest some part of it, while they lye 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 giue thankes to God.

It is manifest by these testimonies, that the mistaking of the proprietie and signification of the Greeke tongue, hath bred a great diuision, which is grounded vpon a double error. The first is an errour of the History of the custome obserued in Christs time, insomuch that many will not kneele, because they are perswaded that Christ did sit and not kneele at the Communion.

Seeing therefore yee see it clearly proued, that Christ [Page] and his Disciples did not sit, but lye, according to the custome of the Iewes and Gentiles in his time; it is a great errour to hold that sitting is necessarily to be ob­serued in the holy Communion, and to abstaine from it, vnlesse it be performed in sitting in our manner.

The other errour doth proceed from this, that men do enioyne necessitie to things which in their owne nature are indifferent: as to hold, that the gesture of the body which Christ did vse in the institution of the holy Sup­per is substantiall, and not indifferent: and therefore men surmising that Christ did sit in our manner at his last Supper, that it is a substantiall thing to sit at the Com­munion: and on the other part, that it is vnlawfull to kneele at the Communion, because Christ and his Disciples did not kneele 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 vse, wee should be also bound to the performing of this action after our Supper.

Moreouer, it is to be obserued for our instruction, that Christ, in this action, did follow the gesture of the bo­dy, which was brought from the Gentiles to the Iewes, against the prescript of Moses Law, although it was abu­sed before Christs Natiuitie, to the seruice of Idols.

This example of Christ doth much concerne vs: for as Christ did vse the custome of lying, receiued be­fore his time, to draw the Iewes & Gentiles to his Church, (notwithstanding the abuse of it in the Idols seruice) euen so, the holy Martyrs of the Church of England, who were Reformers of the same, did imitate Christ, in retaining that custome of the gesture of the body, which was in vse in the Popish Church, although it was abu­sed to Idolatry, to draw the Papists from the Idolatrous kneeling, in the Adoration of the externall Sacrament to adore Christ himselfe, in receiuing the holy Sacrament of his blessed body and bloud.

[Page] Now seeing it is manifestly proued, that Christ did neyther sit nor stand in executing this holy action, there it no necessitie in standing nor sitting. And if there were any necessitie, to follow precisely the forme that Christ vsed, wee should all lye about a Table, set low on the ground, as Christ and his Disciples did. And therefore no man can haue any likelihood of reason to abstaine from the holy Communion, vnlesse it be administred to them sitting at a Table, or in seates, or in Pewes.

The Proofes and Testimonies of the third THESE.

WEe reade in the sixt of the Acts, verse 7. that [...], a great multitude of the Priests receiued the Faith, and in the 21. Chapter, verse 20. Iames the Bi­shop of Ierusalem, and the Pres­byters or Elders, did enforme S. Paul, that many Myriades, that is, a very great multitude of the Iewes had receiued the faith, which were all zealous obseruers of the Law: whereof wee collect, that they did retaine Circumcision, and the celebration of the Iewish Passeouer, together with Baptisme and the holy Communion, after that same kinde of gesture of accubation as Christ himselfe did: which wee haue proued 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 faithfull, assiduè operam dabant; did continually trauell 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 eate their meate together with gladnesse: Whereof we may easily gather, that they did assist in the Temple to the Ceremonies of the Law, but in their pri­uate houses they did daily celebrate the Communion at their ordinary feasts, which they could not performe publikely, by reason of the persecution of the Sinagogue. So that without all doubt, the gesture of their bodyes in all their publike meales was conforme to the custome of the Iewes, which was accubatio, a lying downe.

[Page] Also the Gentiles, that were conuerted, did celebrate the feast of Agape, and after it the holy Communion, obseruing the gesture of accubation, as shall hereafter be sufficiently (God willing) proued.

S. Paul did reproue the Corinthians, because they did not lawfully obserue the first institution of these pub­like feasts, in communicating together, the rich relie­uing the poore: His words are these; When yee come to­gether 1 Cor. 11. 20. 21 therefore into one place, this is not to eate the Lords Supper: for euery man when they should eate, taketh his owne supper afore: and one is hungry, and another is drunke. So that yee see the abuse of this feasting was, that they did not follow the first institution; in making their meat and drinke common to all equall: but did conuert pub­like eating to priuate vse: the rich men eating apart by themselues, and the poore by themselues. Therefore the Apostle commands them in the end of the Chap­ter, that when they come to eate, they tarry one for an­other.

S. Peter in his second Epistle, Chap. 2. verse 13. dis­claimeth against false Christians, which did seeke no­thing in their publike feasts, but the satisfaction of their owne bellyes: the word which Peter vseth is, [...], which signifyeth to make a publike feast in a common societie.

The Apostle Iude, in the 12. verse of his Epistle, spea­king of them that abused these feasts which were dedi­cated to an holy vse, to their owne pleasures, saith; These are like spots in your feasts of Charitie, when they feast with you, without all feare, feeding themselues: these feasts are called here by the name of Agapae, which signifieth a Feast of Charitie or loue. Theodor. Beza doth retaine the same word in his Latine Translation: Hae sunt in A­gapis vestris, maculae, dum vobiscum conuiuantur, abs (que) vl­lius metu, scipsos pascentes: where hee doth note, that A­gapae erant Cap. 39. sraterna ac ecclesiastici coetus conuiuia, quae de­scribuntur a Tertulliano in Apologetico, that these were [Page] the publike feasts in their Ecclesiasticall Assemblies, which are described by Tertullian in his Apologeticke: which is a Booke 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 Actes of the Apostles Chap. 6. verse 2. that the Apostle called the multitude toge­ther, and said; It is not meete that wee should leaue the word of God and serue the Tables. These Tables are the publike feasts, mentioned in the second Chapter of the said Booke, verse 46. In the which, the holy Communion is called the breaking of bread. Without all doubt, in these publike feasts, the Apostles and the saithfull, did cele­brate the Communion in the selfe same manner and ge­sture of body, which Christ did institute, which was, as is proued in the second These, the gesture of accubation.

The holy Martyr Ignat. Epist. ad. Smyr. Euseb. Hist. eccl. lib. 5. cap. 30. Ignatius, second Bishop of Antio­chia, and Successor to S. Peter, called these publick feasts, [...], which word is also mentioned in Luke Chapter 5. verse 19. where it is said, that Leui, which is Mathew the Publicane, made a great banquet to Iesus: where Theod, Beza noteth the word [...], to signifie ad verbum acceptionem quod passim in eo omnes accipiantur. For it com­meth from the Verbe [...], which signifieth, to re­ceiue.

That which S. Iude calleth [...], the same is called by Ignatius, [...]. Ignatius his words are these; It is not lawfull to baptise without the Bishop, nor to offer oblations, nor to bring any Sacrifices, nor to celebrate the feast called, [...]. [...]: where marke by the way, that in the false Popish Translation it is Mossas celebrare: from the which, the Papists doe pretend to proue the antiquitie of their Masse.

Hyeronimus Vairlenius Siluius, of the Romish profession in the notes of his Translation of Ignatius Epistles, Prin­ted at Antwerpe, by Plantinus, who had permission to print the same, from the Spanish King, and is approued [Page] by those of the Inquisition, saith after this manner; reli­quimus hic vocem Graecam, quae conuiuium significat, Lati­nè sic dictum ab accipiendo, quòd omnes promiscuè accipe­rentur: videtur autem id conuiuium idem fuisse cum eo, quod Tertullianus in Apologetico suo Agapen suo seculo appellatum scribit, quamuis & beatus Iudas in Epistola sua cadem voce Agape vsus sit pro conuiuio eiusmodi. Where it is euident, 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 Plinij 2. verba epist. ad Traian. Quòd essent soli­ti Christiani sta­to die ante lu­cem conuenire: carmen (que) Christo quasi Deo dicere secum inuicem, se (que) Sacramento non in scelus ob­stringere; sed ne furta, ne latroci­nia, ne adulteria, committerent, ne fidem fallerent, ne depositū appel­lati abnegarent: quibus peractis, morem sibi disce­dendi fuisse, rur­sus (que) conuenien­di ad capiendum cibum promiscu­um, tamen & in noxium. the second President of Bithynia, vnder the Emperour Traiane, which was an hundred yeeres after Christ writeth to the Emperour, that hee had examined sundry Christians, as hee had commanded him; and that hee had learned of them that they were accustomed, at an appointed day, to meete together before day-light: and to say one after another, a Song or Rhime to Christ as to God, and to binde themselues by a Sacrament, or holy promise, not to commit any villany; but especially, not theft, not robbery, not adultery, not to breake their promise, that being required, they should not detaine any thing that was committed to their custodie. And af­ter this, their custome was to depart, and afterwards to assemble together to their common Feasts, which were without any harme. Where wee obserue beside our pur­pose, that the first Christinas did sing their Songs, one answering to another, which forme is followed in the Seruice-Booke of England.

The publike feasts performed in the Assemblies of the Christians, were the same which we called before Agape; and vnder the name of cibus promiscuus is contained the celebration of the holy Communion; which, in that age, was executed euery day in the Christian Assem­blies.

To this purpose doth the testimonie of Tertullian serue; who liued an hundred yeeres after Saint Iohn, who doth [Page] relate many ancient customes, which were obserued in the Church: and amongst other, speaking of the holy Communion, hee saith; Tertul. de co­rona militis. Eu­charistiae Sacra­mentū in tempo­re victus, in om­nibus mandatum à Domino, etiam antelucanis caeti­bus, nec de alio­rum manu, quàm de Praesidentium sumimus. We Christians doe receiue from the hands of our Presidents and Rulers, the Sacrament of the Eucharist in the time of our meales; in all things be­ing commanded by the Lord, yea, and also in our Assemblies, before the day breaking.

The said Tertullian, in describing the forme of the publicke 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 roome; in which three beds were spread to lye vpon, round about a Table, which was set low, as wee haue proued heretofore in the se­cond These. Euen so, the word, discumbere, which Tertul­lian vseth, signifieth to lie at Table, on Cushens, Carpets, or the like, spread vpon the ground, as is said.

These are Tertul. in A­pologet. cap. 39. Nam & Caenas nostras praeter­quam sceleris in­fames, vt prodi­gas quo (que) suggil­latis, &c. Sola Triclinia Christi­anorū retractan­tur: Caena nostra de nomine ratio­nem sui ostendit; vocatur enim [...], Id quod dilectio penes Graecos est: quantiseun (que) sumptibus constet lucrum, est pietatis nomine facere sumptus: Siquidem inopes quo (que) refrigerio isto iuuamus, &c. Non prius discumbitur, quàm oratio ad Deum praegu­stetur: editur quantum esurientes capiunt: bibitur quantum pudicis est vtile: ita saturantur, vt qui meminerint etiam per noctem adorandum Deum sibi esse: Ita fabulantur, vt sciant Dominum audire, post aquam manualem, & lumina, vt quis (que) de Scripturis sanctis, vel de proprio ingenio potest, prouocatur in medium Deo canere, hinc probatur, quomodo biberit aque oratio conuiuium dirimit, &c. Tertullians words, For ye Gentiles do not one­ly blaspheme our Suppers to be infamous, but also prodigall: onely the Triclinia of the Christians, that is, the place of their publicke feasts, are euill spoken of: but the name of our Supper sheweth the reason thereof: for it is called A­gape in the Greeke tongue, because it was a feast of charitie or loue: whatsoeuer cost is bestowed, it is not to be counted cost, but gaine: for to make such cost for pieties sake, it is to be esteemed gaine; because by this refreshing, wee relieue the poore, &c. Ere wee lye downe at Table, wee first say our prayers, the hungry doe eate as much as may satisfie them, and the thirsty doe drinke so much as is profitable for tem­perate men: they are but so satisfied with food, as that in the [Page] night, they may remember they must worship God. They talke so as if they knew the Lord heard them: after the washing of their hands, and the lighting of candles, euery one is pro­uoked to sing a Song vnto God, eyther out of the holy Scrip­tures, or of their owne inuention.

In the end of this publike feast, the custome was, to celebrate the Communion: for Tertul. de co­rona militis Eu­charistiae Sacra­mentū in tempo­re victus sumi­mus. Tertullian in his booke De corona militis, as is said, beareth witnesse, that the Christians did receiue the Sacrament in the time of their meales, meaning of the publike meales, because the Com­munion, was euery day celebrated in all publike assem­blies in that age.

Iulian Anno Dom. 365 the Apostate, who was for many yeers a Christi­an, and did exercise the Office of Deaconus in his yonger age; after that hee was Emperour, and became an Apo­state, he re-established the heathenish Sacrifices and pub­like feasts; in the which hee vsed the gesture of Accu­bation: which did continue in that age, as well amongst the Christians as heathens.

Theodoretus Theod. Hist. lib. 3. cap. 14. doth relate the forme of the solemne feasts, which were solemnized by Iulias to Ap lio Daph­naeus: where hee saith, that the Sonne of the heathenish Priest, in the first day of the feast, which continued sea­uen dayes, did vse sprinkling of consecrated water to the Idoll, which vvas called aqua [...]ustralis, by the which the feast was dedicated to the said Idoll: where wee obserue, beside our purpose that the Popish Holy-water comes from this Heathenish ceremonie.

That the gesture of Accubation vvas vsed in this Feast, it is cleare by the vvords of [...]. Theodoretus: where hee saith, that in the first day of this Feast, the Priests Sonne, standing nigh the Emperours bed, did sprinckle ouer all the meate, with this Holy-water.

Out of which wee may see plainely, that the Em­perour lay on a bed at this Solemne Feast, according to the ancient custome of the Greekes, and Romanes, before Christs Natiuitie, and since.

[Page] These publike Feasts beganne to be abused in Saint Pauls time: so the abuse did continue till a Nationall Councill (holden at Laodicaea, Anno Domini, 368) did forbid these publike banquets and feasts to be solem­nized in the Church, as is expressed in the 28. Canon of that Councill, in these words following: Concil. Loadic. Can. 28. [...]. It is not lawfull to make Feasts, called Agapae, in the Lords houses or As­semblies, or to eate in the house of God, and spread Carpets or any such like thing, for to lye vpon, to wit, at the said Feast.

The words of the selfe-same Canon are repeated in the sixt generall Councill, holden in Constantinople, in the Pallace called Trullus, which Councill was holden vnder the Emperour Iustinian, Anno Domini, 555. So that notwithstanding that this manner of Supper was forbidden by the Nationall Synode of Laodicaea, yet [...] in the time of Iustinian, otherwise the said [...] of Constantinople would not haue prohi­bited th [...] by a new Canon, not making mention of the Synode of [...]odicaea.

This Agapae was also called Caena Dominica, as Rena­nus doth note vpon Tertulisans Booke de corona militis: whose words are these: Ren. in Tert. de corona militis. Verisimile tamen est Christianos in die Caenae Domi­ni, Conuiuium si­mulin Templo ce­lebrasse, cuius rei certa sunt a­pud nos vestigia: Nam Tertuili­anus in libro ad vxorem, de eth­nico verba faci­ens, cuius vxor sit Christiana: quis deni (que) (inquit) solennibus Pasche obnoctantem vxorem securus sustinebit? quis ad conuiuiunt 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 vpon the day of the Lords Supper, whereof there are some signes left with vs: 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 solemnitie of the Easter? or which of the Gentiles without suspition, would giue his wife leaue to assist to the Lords Feast, which they haue in great infamie? &c.

These words, conuiuium Dominicum in this testimony, [Page] and the words Sacramentum Eucharistiae tempore victus su­mimus, heretofore cited; and the description of the Sup­per called Agape, being conferred one with another, doth shew that the Communion was, in that age, cele­brated after the said Supper, as Christ himselfe did: so that the Christians in the time of Tertullian, did retaine eating and drinking at the Communion in a common so­cietie, according to S. Pauls commandement; Wherefore 1 Cor. 11. 33. my brethren, when yee come together to eate, tarry one for another.

The ordinary custome to celebrate the Communion after Supper, was changed about the end of the first foure hundred yeeres after Christ, and was conuerted into a publike feast, called Caena Dominica, the Lords Supper.

Socrates Socrat. Hist. Eccl. lib. 5. ca. 21 Egiptij vicini A­lexandriae, & qui Thebaida inco­lunt. [...]. and Sozomenes, doe relate the diuersitie of cu­stomes and Ceremonies, that were in vse in their time in sundry Churches: the words of Socrates are these: the Egiptians which dwell nigh to Alexandria, and they that doe inhabite the Country called Thebs, doe celebrate their solemne Synaxis or Communion vpon Saturday: but accor­ding to the custome of the Christians, to wit, of that age which was foure hundred yeeres after Christ, after they haue ended their Communion, or publike Supper, and are filled with di­uersities of meate, they celebrate the Communion in the euening, being all pertakers of those holy Mysteries.

About the selfe-same time there was a Councill as­sembled of all Africke, in the which Saint Augustine was present, vvho subscribed to the Canons made therein.

In the 8. Chapter of this Concil. African. Vt Sacramentum altaris non nisi à ieiunis hominibus celebretur, exceptovno die anniuersa­ri [...], quo Caena Domini celebratur. Councill, it was ordained that the Sacrament of the Altar should be celebrated by men fasting; except vpon the Annuall feast day, whereon the Lords Supper vvas yeerely celebrated.

[Page] By this Canon it is euident, that in that age, which was Centuria 5. after Christ, that there was a yeerely and solemne Supper of the Lord celebrated in the forme and manner, and in the selfe-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 publike Supper.

To this purpose doe S. Aug. ad [...]an. Epist. 118. In quibusdam (in­quit) locis vbi maior & feruen­tior erat populus De [...], qui [...]a Sab­bat [...] bebdomade vltimae Quadra. gesimae, & manè, & ad vesperum, alijs autem in lo­eis in fine tantùm diei mos erat of­ferre. Augustines words serue: where hee saith, that in some places where the greatest number of Gods people, and most feruent were, it was their cu­stome to offer, (that is, to celebrate the Communion) the first day of the last weeke of Lent (which wee call Holy-thursday) both in the morning and in the euening, but in other places their custome was, to celebrate the Communion onely in the euening [...]o wit, after Supper.

The Cap. 16. In Bracarensi Con­cilio, collecto in Hispania Anno Dom 600 prae­cipitur à [...]eiunis missas tenere cae­nae Dominicae ho­ra nona. Councill called Bracaren [...] Concilium, holden in Spaine, in the yeere of our Lord 6 [...]0. did abrogate this Africane statute, ordaining that the Lords Supper should be celebrated fasting, at the ninth houre of the day.

And in the Gratian. de consec. dist 1. ci­tat canonem Con­cilij Cabileonensis collecti in Gallijs Anno Dom. 654. auditis M [...]ssar [...] solenni [...]us et ve­spertinis officijs, & largitis Elee­mosiuis ad cibum accedendum est. Councill called Cabileonense Concilium, which was holden in France in the yeere of our Lord 654 in the time of Eugen. 1 Pope, as is cited by Gra­tian, it was ordained, that after the solemnitie of the Masse (at that time the Masse was a Communion as ours is,) after the euening Seruice, and the distribution of Almes, they should fall to their meate.

These Testimonies are sufficient to proue▪ that the Lords Supper was solemnely obserued, according to the forme instituted by Christ, 700. yeeres after Christ, in the which the gesture was accuba [...]io, as is said.

Walafridus Strabo Walafridus, qui vixit anno Dom 900. in libro de rebus Ec­cles. cap. 1. Tempus Missū faciendae secundum rationem solennitatum diuersum est. Interdum [...]im ante meridiem, interdum circa nonam, aliquando ad vesperum, interdum noctu celebratur., who did liue about 900. yeeres after Christ, testifieth that then the houre or time of the celebration of the Masse, (which was in his time as hath [Page] beene already said, the Communion; wherein the Cler­gie and the people did all eate and drinke together) was diuers, according to the diuersitie of solemne dayes: and that it was sometimes celebrated in the morning, and sometimes at nine of the clocke, sometimes in the euen­ing, and sometimes in the night.

But in the ages following, the whole ancient forme of the Church-Seruice began by little and little to be aboli­shed by the Popes, who did change the yeerely feast of the Lords Supper, heretofore mentioned in the African Councill, and in place of this holy action; the Popes did institute the washing of the poores feete (which cu­stome is vnto this day obserued, by Emperours, Kings, Popes, Archbishops, Bishops, and Abbots) adding there­to a distribution of Almes to the poore.

The Testimonies and Proofes of the third THESE.

THe gesture of standing was vsed by the Priests of the Law in some cases, as Deut. Chap. 4. ver. 20 it is said, the Lord separated the Tribe of Leui, to beare Deut. 4. 10. the Arke of the Couenant of the Lord, and to stand before the Lord, to mi­nister vnto him, and to blesse in his Name vnto this day: so that the Priest did stand in offering Sacrifices.

The solemne blessings were pronounced standing: Thou shalt stand vpon mount Gerizzim, to blesse the people when yee shall passe ouer Iordan. Deut. 27. 12.

In Inuocations and prayers there is a threefold kinde of gesture, expressed by Dauid: the first is a falling downe Psal. 95. 6, or prosterning of the body: the second is, according to [Page] the Hebrew word, a bowing downe of the head to the ground. The third is kneeling.

Salomon, at the solemnitie of the dedication of the Temple, in his solemne Prayer, hee is said to vse the ge­sture of kneeling. The words are these: He kneeled downe vpon 2 Chron. 6. 13. his knees before all the Congregation of Israel, and stretched out his hands toward Israel; but hee stood when hee blessed the people. 1 Kings 8. 55.

In the new Testament Christ doth reproue the Hypo­crites, who (as the words of the Text doe beare) did loue Mat. 6. 5. to stand in the Synagogues, and in the corners of the streetes to pray.

Also the Publicane is said to stand a farre off when hee Luke 18. 13. [...]. did pray.

And in Marke; when yee shall stand to pray, forgiue, &c. Marke 11. 25.

The gesture of standing, is meant of the standing in the Temple, to heare the blessing ordained by the Law, and to put vp their Prayers of Thankesgiuing, according to the Law heretofore mentioned: for when Christ did speake so, hee and his Disciples did obserue the Law: but Christ himselfe, a little after the institution of the holy Communion, did goe apart from his Disciples, and as man, apprehending the cruell torments which he was to suffer for the sinnes of mankinde, hee beganne to waxe Mat. 26. 37. 38. sorrowfull, and to be grieuously troubled: saying; my Soule is very heauy, euen vnto the death, and hee fell downe on his face and prayed. In Marke it is said; hee fell downe to the Marke 14. 35. ground and prayed. In Luke it is said, that he kneeled downe Luke 22. 41. and prayed.

The word vsed by Mathew is the selfe-same which Luke vseth to expresse the gesture that Christ had when hee instituted the holy Communion, where it is said: When the houre was come, [...], he fell downe. Cap. 22. 14.

By these diuers words of the Euangelists, the one vsing the word of Kneeling, and the other of falling downe, we learne that both kneeling and falling downe, are agree­able to Christs gesture.

[Page] Christ exhorteth his Disciples often to pray, and tea­cheth them the forme of prayer, which we call the Lords Mat. 6. 9. Luke 11. Prayer: but hee doth not prescribe any particular ge­sture of the body to be vsed when we pray, so that he did leaue the gesture to be obserued according to the order and custome of the Church.

Wee are commanded by Saint Paul to examine our 1 Cor. 11. 27. 28 29. selues before wee participate the Lords Supper: for if we doe not so, we are guiltie of Christs death, and wee eate our owne condemnation.

This examination of our selues consists in the confes­sion of our sinnes, and sorrow of our hearts, with a de­sire to abstaine from them, with humble prayers to God the Father through Christ Iesus, that he would grant vs true Repentance, and his grace to abstaine from our sins, that his holy Communion may be vnto vs, an Antidote and medicine to purge vs of all the spirituall poyson of sinne and corruption, that wee be not guilty of Christs death, and that we eate not vnworthily to our owne con­demnation.

Seeing that in all this tryall of our selues before the Communion, prayers and repentance is to be vsed: and the gesture of prayer is kneeling, as wee haue already proued by Christs example, it followeth, that the gesture of kneeling is the most conuenient and agreeable to Christs owne gesture.

This gesture of kneeling in prayers continued in the Apostles time: for the holy Martyr S. Steuen being to Acts 7. 60. receiue (according to the interpretation of his name) the crowne of Martyrdome, in yeeelding vp the Ghost, hee did pray kneeling. When S. Peter did raise the Widdow Cap. 9, ver 40. Tabitha 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 leaue of them made them pray with him knee­ling: so did he in taking his leaue of the Church of Tyrus. & Chap. 21 v. 5 [...] Kings 19 10. Rom. 11. 4.

Kneeling is taken often in the Scriptures for the wor­ship of God: and S. Paul to the Romanes by the bowing [Page] of the knee to Baal, doth vnderstand the worshipping of Baal. And to the Philippians, it is said, that all knees shall Philip. 2. 10. bowe to the name of Iesus, that is, shall worship Iesus, 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 applyed to vs, and therein is represented Gods blessings, as the preaching of the Gos­pell, prayers, inuocations, thankesgiuings; and lastly, the very death of Christ therein is represented, which doth worke in vs, 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 conuenient gesture of our body, which is to be vsed in this holy action.

The gesture of standing in the time of prayer, all the dayes betweene Easter and Penticost, and in all the Sun­dayes of the yeere, did beginne in the Primatiue Church in the commemoration of Christs Resurrection. The first mention that we read thereof is in 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 custome, his words are these: Wee esteeme it an unlawfull thing to fast on Sunday; or to pray in kneeling.

Beatus Renanus Beat. Ren. in annot. in Tertul­lianum. Genicu­lari in adorande velut penitentis est, qui stans ado­rat, iam veniam consequutus gra­tias agit., in his notes vpon these words, saith; it appertaineth to a penitent man to pray on his knees, but hee that prayeth standing, giueth thankes, as hauing obtained for­giuenesse.

Cyprian Cyp. Ser. 6. de orat. Dom. Quan­do stamus ad o­rationem, sratres dilecti, vigilare & incumbere ad preces toto corde debemus., disciple to Tertullian, saith; Beloued brethren, when we stand at prayer, we should be awaked, and with all our hearts bend our selues in our prayers towards God.

Wherefore wee may gather that standing was then in vse, partly, for to auoid sleeping, because the Christians made their assemblies in the night, during the time of their great persecutions.

This custome was long after continued: for the 20. Can. 20. 1. Nic. concil. [...]. Ca­non of the Nicean Councill doth enioyne an vniformitie of standing at prayers, to be kept in all Churches.

[Page] Basilius Magnus, lib. de sancto spiritu, doth relate this custome of standing at prayers, amongst the ancient tra­ditions receiued in the Church for a long time: hee gi­ueth the reason of standing, and saith; 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, &c. Insuper, quoties genua fle­ctimus & rursus erigimur, ipso fa­cto est eudimus, quod ob peccatum in terram dilaps [...] sumus, & per hu­manitatem eiu [...], qui ereauit nos, in coelum reuo [...]a­ti sumus. Because wee are risen againe together with Christ, wee ought to seeke after those things that be aboue: and in the day of the Resurrecti­on, by standing at prayers, wee admonish our selues, by this vpright gesture of the body, of the grace which we haue re­ceiued by the Resurrection, &c. Moreouer (saith Basilius) when we doe bowe our knees, and life our selues vp againe, we doe shew by this fact, that we were fallen downe to the earth by sinne; and that we are lifted vp againe to heauen, by the hu­manitie of him who did create vs.

This custome was in Hieromes dayes, who relates it among the Traditions of the Church: and Hierom. aduer. Lucifer. Austine gi­ueth a reason of it, in these words following: In the dayes of Pentecost (that is, the fiftie dayes betweene Easter and Whitsunday) which are celebrated after the Resurrection, are now a figure, not of labour, but of rest and ioy: and for this cause, in these dayes wee vse no fasting, and wee pray standing, which is a signe of the Resurrection. Of this it comes to passe, that the same custome is obserued all the Sundayes in the yeere, at the Altar.

The gesture of kneeling was not abused in the olde Masse, for to adore the Sacrament, as the Papists erro­niously doe in our age: but when the Priest and the peo­ple August. Epist. 119. ad Ian. cap. 15. De diebus Pente­costes, quae cele­brantur post re­surrectionē, i am figura non labori [...] sed quietis & lae­titia, propter hoc & ieiunia relax­amus, & stantes oramus, quod est signum Resurrectionis: vnde etiam omnibus diebus Dominicis ad Altar [...] id obseruatur. did receiue the consecrated bread and wine, which was distributed amongst all them that were there present to communicate; then they kneeled downe and did pray to God, according to the forme of Prayer expressed in in the Booke, De diuinis officijs Missae, which is Printed at Paris, Anno Dom. 1610. the which prayer is in our English Communion Booke.

Augustine doth not expresse the forme of this prayer, [Page] only he saith, Aug. Tom. 2. Epist. 59. quest. 5 ad Paulinum. Precationes ac­cipimus dictas, quas facimus in celebratione Sa­cramentorū, an­tequā illud quod est in Domini mē ­sa incipiat bene­dici: orationes cum benedicitur, & sanctificatur, & ad distribu­endū 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 wee make in the celebration of the Sacraments, before that which is on the Lords 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 doe refuse to kneele at the Communion, doe not refuse kneeling in the Lords Prayer, which is said in the Communion, and therefore I see no reason why they should refuse the one, and embrace the other.

The forme of the celebration of the old Masse, vvas called before Carolus Magnus time, and in his time, Ordo Romanus, the which is published in sundry manners in the fore-said Booke De diuinis Officijs, together with Ra­banus Maurus, Amalarius Walafridus, who did liue Anno Dom. 855. and haue all written the forme, order, and manner of the old Masse, they doe expresse the standing in a great part of that holy action, but they make no mention of the Prayer vsed before the actuall receiuing of the Communion.

Iohannes Micrologus Io. Microl. de Offic. Missae. cap. 18. Facta autem confractione om­nes debent com­municare, &c. orationem quam inclinatidicimus antequam com­municemus, non ex ordin [...], sed ex religiosorum tra­ditione habemus, scilicet hanc Do­mine Iesu Christe qui ex voluntate patris &c., who did write in the time of Gre­gory the seauenth, as hee himselfe testifieth in the seauen­teenth Chap. De officijs Missae, which was anno Dom. 1080. doth expresse the said Prayer performed in kneeling, in the 18. Chapter, where hee saith, that after the breaking of the bread all should communicate, that the Prayer which wee doe say kneeling, before wee take the Com­munion, we haue it not from the Romane order, but from some religious Tradition. Of the which Prayer Micro­logus hath onely the beginning, but Rodolphus de ri­no, Decanus, who did liue 1400. yeeres after Christ, doth Rodolphus de rino de Canon ob­seruantia repetit verba Microlo­gi, & hanc pre­cationem integrā habet his verbis: Domino Iesu expresse this holy prayer: his words are the selfe-same which Micrologus hath, that is: Lord Iesus Christ, who by the will of the Father, and cooperation of the holy Ghost, hast restored to life, by thine owne death, the world, deliuer me from all my iniquities and transgressions, through this thy holy [Page] body and bloud, and make me to cleaue fast to thy Comman­dements, Christe, qui ex voiuntate Patris cooperāte Spiritu sancto, per mortē propriam mundū viuificasti, 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, &c. and neuer to depart from thee, who liuest and raig­nest, &c. And when hee doth distribute the Eucharist, he saith; the body and bloud of our Lord Iesu Christ may profit thee to eternall life, Amen. All ought to communicate, and in the meane while an Antheme, which borrowed the name from the Communion, is sung.

By these last testimonies euery man may learne two things: the one is, that the old Masse in Micrologus and Rodolphus time, was altogether like vnto the Commu­nion of the Church of England, and therefore that the new Romane Masse, wherein there is no Communion, is not the true, but a false supposed Masse, newly inuen­ted by the Gray-Fryers, as (God-willing) we are amplie to proue by a Treatise vpon the said matter. The other point is, that wee learne by the last testimonie, that knee­ling Cum distribuit Eucharistiā di­cit: Corpus & Sanguis Domino nostri Iesu Chri­sti proficiat tibi in vitam aeternā, Amen. at the receiuing of the Communion did beginne with the said forme of Prayer, the which is an inuocation of Christ, and not an inuocation of the host of the Masse, which is an abhominable Idolatry, & therefore the Bishops and holy Martyrs of the church of England, in reforming of the Popish Idolatry of the new Masse, did restore the true old Masse, which is our Communion, and did well to Omnes debent cō ­municare, & in­terim cantatur Antiphora quae de Communione nomē mutuauit. Eaaē forma pre­cationis habetur in Canone Missae, inserto Missali, secundum vsum Sarum. retaine the gesture of kneeling, as it was in the old Masse of the Communion, and although the Papists doe abuse kneeling in the Idolatrous adoration of the Sacrament, it was lawfully restored to the inuocation of God by Christ, in the receiuing of the Communion, euen as Christ him­selfe, and his Apostles, and the Christians in the primatiue Church did vse, it is also manifest, as well by the testimo­nies of the first These, as by this, that neyther Prayer nor the Communion, nor any other religious Action was performed in sitting after the manner of our Country. Wherefore they that refuse to receiue the Communion, vnlesse they receiue it sitting, haue no warrant, neyther by the example of Christ, nor by his Apostles, nor by the Primatiue Church.