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
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 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 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 absque vllius metu scipsos pascentes where hee doth note that Agapae erant sraterna ac ecclesiastici coetus conuiuia quae describuntur a Tertulliano in Apologetico that these were 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 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 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 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 relate many ancient customes which were obserued in the Church and amongst other speaking of the holy Communion hee saith 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 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 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 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 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 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 â—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 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 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 thâ—â— by a new Canon not making mention of the Synode of â—â—odicaea This Agapae was also called Caena Dominica as Renanus doth note vpon Tertulisans Booke de corona militis whose words are these 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 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 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 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
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
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