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
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 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 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. 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 â—o wit after Supper The Councill called Bracarenâ—â— Concilium holden in Spaine in the yeere of our Lord 6â—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 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 accubaâ—io as is said Walafridus Strabo 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 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 fourth THESE ACcording to the Analogie of the Scriptures kneeling is the most conuenient gesture that is to be vsed in our Inuocations or Prayers before and in the receiuing of the holy Communion in the which Prayers the gesture of kneeling was vsed in the old Masse which was agreeable to our Communion and was not an Idolatrous Institution And therefore the Reformers of the Church of England haue done well to restore the kneeling to the originall vse againe 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 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 In Inuocations and prayers there is a threefold kinde of gesture expressed by Dauid the first is a falling downe or prosterning of the body the second is according to 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 his knees before all the Congregation of Israel and stretched out his hands toward Israel but hee stood when hee blessed the people In the new Testament Christ doth reproue the Hypocrites who as the words of the Text doe beare did loue 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 did pray And in Marke when yee shall stand to pray forgiue c. 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 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 ground and prayed In Luke it is said that he kneeled downe 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 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 Christ exhorteth his Disciples often to pray and teacheth them the forme of prayer which we call the Lords 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 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
ΈΙΡΗÎΟΙÎΩνΊΑ THE PEACE OF THE COMMVNION OF THE CHVRCH OF ENGLAND OR THE CONFORMITIE of the Ceremonies of the Communion of the Church of England with the Ensamples and Doctrine of the holy Scriptures and Pri mitiue Church established by the Apo stles of Christ and the holy Martyrs and Bishops their Successors By Io GORDON Doctor of Diuinitie and Deane of Salisbury LONDON Printed by T. S. for Nathaniell Butter and are to be solde at the signe of the Pide-Bull neere S. Austins Gate 1612. AD ANGLIAM ANGLIA ter foelix donis ditata supernis Clara viris claris vbere faetasoli Foelix pacis amans dum Rex tua Sceptra gubernat Dum te verafides relligioqueregunt Gentibus externis sociata es foedere pacis Legum scita sonant armafurorque silent His verè es foelix eris at foelicior alma Sinatos poteris iungere pace tuos Rebus at humanis nil omni exparte beatum Nam Proli est discors mens animusquetuae Accipe pacis opus pacata percipe mente Pax hinc visceribus conciliandatuis Parua quidem meritis pro magnis donarependo Haec tibi quae rebus portus aura meis Angligenas iungunt coelum stirps lingua solumque His animosiungant lex pia pacis amor O quam foelices sua verè si bonanôrint Authoremque boni mente micante colant In te Rex Lex Grex feriant rata foeder a pacis Anglia sic foelix cum Grege Regetuo IO GORDONVS The Theses confirmed in this Booke by the authoritie of the holy Scriptures and the Primitiue Church established by the holy Apostles The first THESE THe white Garment was in vse in the Idolatrous Religion of the Egyptians during the time that the â—â—â—aelites were bondmen in Egypt and did worship the Egyptians Idols but God giuing the Law to Moses conuerted that Idolatrous vse of the said white Garment to his Seruice and in the first establishment of Christs Church in Ierusalem the Priests which were by the Apostles conuerted to the Faith did vse the white Garment in the seruice of Christian Religion the vse whereof did continue from the Primitiue Church to our dayes and therefore the reuerend Bishops and Martyrs of Christ who did reforme the Church of England did lawfully retaine the vse of the white Garment in the Church Seruice notwithstanding the abuse thereof in the Popish Idolatrie 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 gestares 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 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 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 fourth THESE ACcording to the Analogie of the Scriptures kneeling is the most conuenient gesture that is to be vsed in our Inuocations or Prayers before and in the receiuing of the holy Communion in the which Prayers the gesture of kneeling was vsed in the old Masse which was agreeable to our Communion and was not an Idolatrous Institution And therefore the Reformers of the Church of England haue done well to restore the kneeling to the originall vse againe The first THESE THe white Garment was in vse in the Idolatrous Religion of the Egyptians during the time that the Israelites were bond-men in Egypt and did worship the Egyptians Idols but God giuing the Law to Moses conuerted that Idolatrous vse of the said white Garment to his Seruice and in the first establishment of Christs Church in Ierusalem the Priests which were by the Apostles conuerted to the Faith did vse the white Garment in the seruice of Christian Religion the vse whereof did continue from the Primatiue Church to our dayes and therefore the reuerend Bishops and Martyrs of Christ who did reforme the Church of England did lawfully retaine the vse of the white Garment in the Church Seruice notwithstanding the abuse thereof in the Popish Idolatrie 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 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 Diodorus 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 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 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
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
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