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 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 Tabitha from death he did pray kneeling S. Paul after a long exhortation to the Church of the Ephesians taking his last leaue of them made them pray with him kneeling so did he in taking his leaue of the Church of Tyrus Kneeling is taken often in the Scriptures for the worship of God and S. Paul to the Romanes by the bowing of the knee to Baal doth vnderstand the worshipping of Baal And to the Philippians it is said that all knees shall 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 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 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 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. Canon of the Nicean Councill doth enioyne an vniformitie of standing at prayers to be kept in all Churches 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 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 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 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 only he saith 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 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 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
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 and in the Poets yet notwithstanding God commanded his Priests to weare the white garment although it was abused before the Law in the Egyptian Idolatry Theodoretus 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 Belshazzar 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 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 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 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 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 vesâ—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 conâ—â—nue in the â—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 worship of Idols and false Gods of the Gentiles and her then people Clemens 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 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 â—â— white garment c. And the said Clemens saith I doe approue the Philosophers of the I le 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 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 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 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 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 which followed Easter weeke Septima in albis the weeke 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 second THESE THe Iewes and the Gentiles in the time of the Natiuitie of Christ were accustomed to lie about a Table set low as well in their ordinarie meales and Suppers as in their solemne feasts and Christ finding this custome in vse in the feasts of the Easter Lambe hee retained it in the Institution and celebration of the holy Communion notwithstanding that it was before his Natiuitie vsed in the solemne Feasts in the Temples of Idols Therefore seeing Christ did neyther stand sit nor kneele in this holy Action but followed the custome receiued there is no necessitie in any of these gestures but they are indifferent so that euery man should follow the receiued Custome in the Church where hee doth liue 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 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 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 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 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 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 And in the 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 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 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 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 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 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 â—o full â—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 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 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 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 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 third THESE THE Apostles and Christs Church founded by them did vse to celebrate a publike feast in their Assemblies which was called Agape or the Feast of Charitie because in it the poore were relieued by the rich after the which their custome was to celebrate the Lords Supper all lying on Carpets Cushens or the like as Christ did which custome continued in many places many hundred yeeres but the Catholike Church did change this custome both of lying and eating after Supper which change is allowed of by those who in our time haue brought in the gesture of sitting at table in receiuing the Communion And therefore there is no reason but they should as well allow of the change of lying into kneeling 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