Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	receive_v	time_n	3,111	5	3.8577	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17586	The re-examination of two of the articles abridged: to wit, of the communicants gesture in the act of receaving, eating, and drinking: and The observation of festivall dayes	Calderwood, David, 1575-1650.; Cowper, William, 1568-1619. Passage of Master William Cowper pretended bishop of Gallway, his sermon delivered before the estates, anno 1606. at which time hee was minister at Perth.	1636 (1636)	STC 4363.5; ESTC S118315	29,491	64

that the first institution was given for a patern whereunto wee ought to conform Now the washing of the disciples feet the putting off and on of Christs upper garment were ended before they sate down to the second course of the paschall supper and consequently a good space before the institution of the last supper Time and place are commoun circumstances to all actions The particular time and place when Christ instituted this Sacrament were occasionall They might not eat the paschall supper but at evening and therefore the Evangelical supper which was to succeed to it behoved to bee celebrate that night seeing Christs suffering was so neer at hand They behoved to eat the paschall lamb in a chamber in Ierusalem and consequently the supper behooved to bee instituted in a chamber after the paschall supper The number of such as did eat the paschall lamb behooved to consist of few betwixt ten and twentie and therefore they behooved to bee so few that night at the institution of the supper Their manner and kinde of sitting was a form observed among the Iewes at their commoun feasts and at the paschall supper Put the case that they stood at the first Passeover in Egypt as it can not bee prooved it were then extraordinarie and for that night only to signifie their hastie departure out of Egypt Sitting was the ordinarie gesture used at all religious feasts The Heathnicks sate at their feasts made of the remainder of the sacrifices offered to their idoles Amos 2.1 Cor. 8.10 to professe their communiâ—â— and societie with their idoll or fellowship with devils as the Apostle calleth it 1 Cor. 10.20 Our Lord instituting his supper to bee the only religious feast to bee used in the Christian kirk observed the same gesture which was used at the paschall supper and other religious feasts Christ might easily have changed sitting into kneeling and very commodiouslie seeing they fate upon beds yet would he retain the same gesture which they used at the paschall supper Time and place are meere circumstances and the particular time and place were then only occasionall But the gesture is more then a meere circumstance as Master Paybodie pag. 34. confesseth This supper was institute in form of a banquet to represent not only our spirituall nuriture but also our societie and familiaritie with Christ who is to sup feast with us The Polonian Baroun Ioannes Alasco maintaineth further that our sitting eating and drinking at the communioÌ„ table is a figure and representation of our sitting at the heavenly table So doth Musculus upon Matthow 26 and Aquinas part 3. quest 60. make the Lords supper a type and fore-shewing sign of our glory to come Christ himself expresseth our peaceable fruition of the joyes of heaven by sitting with Abraham Isaac and Iaakob in the kingdome of Heaven Matth. 8.11 and by Lazarus resting in Abrahams bosome Luke 16. that is sitting at the heavenly table and leaning upon Abrahams bosome after the same manner that Iohn lay on Christs bosome when hee fate at this table Iohn 16. and Christ himself at the institution promised to his Apostles that they should eat and drink at his table in his kingdome and sit upon twelve thrones Luke 22.30 Yea this Polonian Baroun affirmeth that they have slender affection to the glory of Christ or our eternall felicitie that would abolish out of the kirk that image of our eternall felicitie in the celestiall glory to come which is so much recommended to us by Christ himselfe by the symbole of sitting at a banquet to the unspeakable comfort of all the faithfull We see that at civill banquets the time the place the number of persons and other things are variable but no other gesture hath beene used but sitting after one form or other according to the custome of the nation Even when men are invited by a king to a feast they are honoured with sitting in token of his familiar intertainment It appeareth by the practise of the Apostolicall kirks observing still this gesture albeit other circumstances of time and place and other things which fell foorth occasionally at the first supper were not regarded that the gesture of sitting is still to be retained Christ himself Luke 24 30. sitting at table in Emaus tooke bread blessed it and brake it This place is interpreted by sundrie ancients and modern writers of the ministration of the Sacrament And Master Paybodie himself pag. 86. is of that same judgement The apostle 1 Cor. 11. maketh not mention of sitting because he presupposed a lawfull Minister a table and sitting at the table and rehearseth only Christs actions and his words uttered to communicants sitting at the table Nor yet all his actions and his words as giving of the bread blessing of the cup either severally or conjunctly with the bread and the precept to drink all of it His chief purpose was to correct the abuse of the CorinthiaÌ„s for not staying upon other for the Lord that night hee was betrayed said to all his disciples conveened together Take yee eat yee c. The love-feasts and the Lords supper went together the love-feasts in these times preceeding and the Lords supper immedialy following Doctor Bilson in his book of obedience pag. 653. sayeth that whether they went before or after they could not divide themselves each from other but they must offer the same abuse and disdain of the poor at the Lords supper which was ministred to them as they sate at their tables immediatly before or after their usuall or corporall refreshings Master Paybodie pag 86 and 94. thinketh that together with the institution itself after supper were grounded the love-feasts by continued occasion whereof his disciples might possibly for a time use sitting in the very act of receaving Doctor Downam in his second sermon pag. 61. confesseth sitting to receave the Sacrament to have been used in the kirk in the apostles times Sitting in the act of receaving was continued at sometimes in the Christian kirk eveÌ„ to our times Mornaeus in his first book of the masse 1 cap. and 5 reporteth that the Monks of St. Bennets order communicate sitting for three dayes before Easter Bullinger in his book de origine errorum pag. 46 reporteth that not only in their monastries but also in cathedrall kirks they communicate sitting upon that day Now it was the custome of old not only for the Monks but also other Christians to communicat upon this day and no doubt after the same form The two thousand souldiours who were reconcealed to the Emperour Mauritius about the year 1590. by the travell of Gregorius bishop of Antioch receaved the Sacrament sitting upon the ground as Euagrius reporteth lib. 6. cap 13. Doctor Lindesay in his defence pag. 53 54. alleadgeth the like done by the Scottish armie at Bonnokburn in the dayes of King Robert Bruce Socrates in his historie lib. 5. cap. 23. reporteth of the Egyptians who dwelt near to Alexandria and the inhabitants of Thebais

them for then sayeth Vasquez they should have adored them which hee in his popish judgement thinketh they should have done So if the elements be used only as obiectum Ã quo significativÃ¨ to stirre up their reverence why kneele they before them Nay why are not the elements lifted up as among the papists after they have said This is my bodie for say they it is made then a sacrament that the people being stirred up at the elevation with the sight of the signifying object may kneel in whatsoever part of the kirk it bee If our formalists used the Sacramentall elements only as an active object to stir them up they would not kneele before them in the meane time more then when they are stirred up by the word or works of God by a toad an asse or a flie But say they there is a great difference betwixt images which are the inventions of men and the work of God or the Sacrament But wee say In the case of adoration there is no difference If the historicall use of images bee lawfull as some of them do now maintain what doth the presence of the image hinder to fall down and worship if their reason be good And if the use of images to this end bee forbidden so are also the creatures Wee esteeme indeed more of the works of God then of the work-man-ship of man Wee owe more reverence at the hearing of the word decent and comely usage in the participation of the Sacrament which wee owe not to images Gods word and works are ordained by God for our instruction and so are not images But God never ordained them to this end that in them by them or before them wee should adore him or any other thing wee are put in remembrance of by them The brazen serpent was set up upon a pole that these who were stigned with the firie serpents looking upon it might bee cured Yet sayeth the Iesuit Vasquez God commanded them to look upon it standing upright without any adoration or signe of submission The people of God of old kneeled not before their sacraments nor heard the word read or exponed kneeling God works are the book of nature to teach us many things concerning God But we must not therefore fall down before the Sun or Moone before every greene tree an asse a toad when they work at the sight of them upon our mindes and move us to consider Gods goodnesse wisdome and power When I am beholding a tree an asse a toad and considering in them the goodnesse power and wisdome of God I am reading upon the book of nature contemplating and gathering profitable instructions I can not still bee contemplating and in the meane time adore kneeling in prayer or praise for that were a confusion of holy exercises Nor yet after my contemplation and preparatorie work to worship is ended must I tye or set my self before that asse toad or tree to kneel for then I should kneel for a greater respect to that creature then to any other beside for the time before which I might have kneeled casually without respect and so the moving object shall participate of the externall adoration my kneeling being convoyed by it to God to whom it is directed by my spirit or affection as Vasquez hath descrived the manner of adoration of images Where it is objected that men bow before the chaire of estate or the Princes seale which are dead and senselesse creatures I answere Civill worship is conveyed â—â—mediatly to the person of the Prince by bowing before such senselesse creatures because men think it expedient to uphold the infirmitie of Princely majestie by such meanes But God needeth none such nor will have none Next There is civill ordinances of the estate for the one but their wanteth divine ordinance for the other Francis Whit in his reply to Fisher pag. 228. sayeth Civill and religious worship are of diverse beginnings and formes and every thing that is possible lawfull and commendable in the one is not so in the other Augustine de civitate Dei lib. 10. cap. 4. sayeth That great humilitie or pestiferous flatterie may bee the originall of many honours given to Princes borrowed from the formes used in GODS worship Our next reason Considering the action in it selfe without respect to the act of Perth to prove it idolatrous is this To adore upon our knees when wee are performing an outward action which is not directed to GOD immediatly and in that action are occupied about an externall object is idolatrie unlesse that whereabout the action is imployed bee worthie of divine honour Our taking eating and drinking the bread and wine at the Lords table is not an action directed to God immediatly as prayer and thanksgiving is not yet as Vasquez the Iesuit sayeth is it an outward signe of adoration Wee blesse and sanctifie the meat upon the table for our commoun use but then it is object passive not of adoration but of blessing and sanctification for our use Next Wee blesse sitting or standing but are not tied to kneeling Yea we read not in Scripture that any blessed the meat upon the table kneeling Christ himselfe blessed sitting But to come nearer to the purpose It were strange to see after the meat is blessed every one who is present to sit down upon his knees with his countenance fixed upon the bread upon the table or in the hand of the Master of the familie or feast and to take eat and drink Nature and custome teacheth us it were rather a mocking of God then a reverent adoration of him But you will say The sacramentall elements are holie bread and wine the other commoun and extraordinarie There yee betray your selfe yee kneele then in taking and eating the sacramentall bread because it is holie Now to kneele in respect of the holinesse of bread and wyne is idolatrie And the true cause of your religious respect and bowing before it is the holinesse of it Wee are prone to conceat too highly of things set a part to holy uses as if they were of greater worth then our selves for whose use they were instituted The papist thinketh hee taketh and eateth the body of CHRIST which by reason of the concomitance of the God-head hee adoreth Neither would any reasonable man bee so absurd as to take eat and drink adoring unlesse he beleeved that which hee were taking eating and drinking were worthie of divine honour It were absurd to kneel before an earthly king and still to bee eating and drinking But it may bee our kneelers bee grosse enough in the opinion of the reall presence and wee heare too much of it They say Wee may pray mentally in the act of receaving eating therefore wee may kneel or adore in the act of receiving c. I answere first Wee may not pray when wee are bound to another exercise In the act of receaving eating and drinking wee should attend upon the audible words the visible signes and rites meditate

time and place where wee crave or receive the benefite more then the diversitie of the benefite it selfe that is the ground of adoration but Gods excellencie as wee said before They consider not that these three things ought to bee distinguished blessing or sanctifying the creature or meane GOD hath appointed either for our temporall or spirituall life before the use of it the use it selfe and thanksgiving after the use the blessing before meat the use of meat in receaving eating drinking and thanksgiving after blessing before the reading preaching or hearing of the word the act it selfe reading hearing preaching and thanksgiving to GOD after blessing before the receaving the sacramentall elements the receiving and participation it selfe and thanksgiving after They ask if humilitie and reverence bee not requisite in the act of receiving the sacramentall elements I answere Yes in all religious exercises hearing of the word reading of the word c. But it followeth not that there should bee humiliation upon our knees because humilitie of minde is required nor adoration because reverence is required Is there no reverence nor humilitie but in kneeling before dead and senslesse elements Humilitie is an habit adoration is an act The act of humilitie is immanent whereby any one resteth content with his owne ranke and doeth not conceat greater worth in himselfe then there is specially in comparison with GOD. Adoration is a transient act whereby a man goeth out of himselfe as it were to direct some homage and worship to GOD. Reverence is commoun to all the parts of GODS worship and is not a distinct kinde of worship as is adoration The pretence of reverence can not bee a sufficient reason for the altering the ordinance of Christ and the opinion of reverence hath often beene the dame and nource of manifold superstitions sayeth Bishop Mortoun upon the Lords supper pag. 63. Seeing kneeling in the act of receiving the Sacramentall elements eating and drinking is idolatrie and can not bee used but idolatrously it followeth that kneeling in the act of receaving brought not in artolatrie or bread-worship as some mistaking counterfoot works of old writers for genuinâ— have imagined The corrupting of the doctrine with the opinion of the reall presence the receiving in at the mouth from the hands of the priest and many other superstitious conceats together with the worshipping of images brought in kneeling But it was ever idolatrous from the first beginning and birth of it and can not possibly be purged of idolatrie FINIS OF FESTIVAL DAYES THE observation of festivall dayes hath been rejected by our kirk from the beginning of theâ—â— reformation in the explication of the first head of the first book of discipline in the assemblie holden anno 1566. where the latter confession of Helvetia was approved but with speciall exception against these same dayes which are now urged In the assembly holden anno 1575. the assembling of the people to preaching and prayers upon festivall dayes wâ—â— censured An article was likewise formed to bee presented to the Regent craving that all dayes heretofore keeped holy in time of papistrie besides the Lords day be abolished and that a civill penaltie bee inflicted upon the observers By ordinance of the assembly in Aprile 1577. Ministers were to bee admonished not to preach or minister the communion at Easter or Christmas or other like superstitious times or readers to read under the pain of deprivation The pulpits have founded from time to time against all shew of observing these dayes But at the pretended and null assembly holden at Perth a number not having power to vote presumed to bring in a contrare practise Our first reason against these holy festivities God hath only power to sanctifie a day and make it holy that is to separate it from commoun use to holy exercises yearly God hath given libertie to man to work sex dayes No man ought to bee compelled to keepe them holy but when GOD himself maketh exception as he did by the yoke of some anniversarie dayes by the law The second reason None appointed holy festivities under the law when the times were more ceremonious but God himself The dayes of Purim were called simply the dayes of Purim not the holy dayes of Purim or feast of Purim No peculiar sacrifice was appointed nor any holy convocation of the people injoined The ordinance required but fasting joy and sending of portions to other The memoriall dayes of the dedication were called the dayes of dedication not the feast of dedication They were not holy dayes or festivall solemnities consisting of Hookers three elements praises set foorth with chearfull alacritie of minde delite expressed by charitable largenesse more then commoun bountie and sequestration from ordinarie works The times were corrupt when these dayes were appointed As for Christs conference in the porch of the temple in the dayes of dedication it proveth not that hee honoured that feast as they call it with his presence only the circumstance of time is pointed at when Christ had this conference Christ come up to the feast of the tabernacles before and stayed in Ierusalem In the mean time the dayes of dedication fell foorth and hee went away immediatly after his conference The third reason Neither Christ nor his apostles appointed festivall dayes to bee observed by Christians but rather inhibited the observation of them and changed only the old sabbath into the first day of the week The anniversarie solemnities were not changed but altogether abrogated The apostle having occasion to teach upon this subject condemneth observation of dayes ceremoniall or of ceremoniall nature They were a rudimentarie instruction of old which beseemeth not the state of a Christian kirk and cleare light of the Gospel Yea the very dayes of Purim and the dayes of dedication were of a ceremoniall nature saith Doctour Mortoun in his defence pag. 64. To celebrate the memorie of a particular act of Christ at a set time in the year with cessation from work sermons gospels epistles collects and hymnes belonging therto with joy and gladnesse without admitting a fast at any time is not to observe a day morallie but ceremoniallie If there had beene other festivall dayes which might have beene observed by Christians the Apostle having so fair occasion when he was treating of the observation of dayes hee would not have spoken so generally but directed Christians to the observing of these If other dayes had bene dedicat to Christ then the Lords day they should all have beene called the Lords dayes but the scripture maketh mention of one day called the Lords day Socrates in his historie sayeth Hee is of the opinion that as many other things crept in of custome in sundrie places so did the feast of Easter prevaile among all people of a certain privat custome and observation If the Apostles had appointed it they had agreed upon the day seing they were directed infalliblie by the Spirit Our fourth reason If it had beene the will of

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