Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	blood_n	body_n	bread_n	1,966	5	8.1709	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17127	A sermon preached before His Maiestie at Whitehall, March 22. 1617. being Passion-Sunday, touching prostration, and kneeling in the worship of God. To which is added a discourse concerning kneeling at the Communion. By Iohn, Bishop of Rochester.	Buckeridge, John, 1562?-1631.	1618 (1618)	STC 4005; ESTC S106770	134,604	258

quae in omni certe Ecclesiae congregatione celebramus Eucharistia id est gratiarum actio nuncupatur Giue thanks for the memory of benefits is the best keeper of benefifits and a perpetuall confession of thankes and therefore the reuerend and healthfull mysteries which we celebrate in euery Congregation are called the Eucharist or giuing of thankes So in those times prayer and praise were alwayes ioyned with the Eucharist though it bee not expresly mentioned in the institution of Christ And there is all reason for it For why should any man thinke that the Eucharist should be without praise and thankesgiuing when as it is the Eucharist or a Sacrifice of thankesgiuing for the greatest blessings that euer God gaue to man Or why should any hold it vnfit to vse contrition and prayer in the ministration of this Sacrament when as for the preparation thereunto nothing can be more needfull then these two things 1. That wee should be fit and worthy for so great mysteries which wee can neuer obtaine at Gods hand but by prayer which is the meanes that draweth downe all Gods graces to vs. 2 That God would giue vs Panem super-substātialem the supersubstantiall and heauenly bread of our soules that is the Body Blood of Christ which we aske in the Lords prayer Giue vs this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our supersubstantiall or heauenly bread the bread of our soule which is more needfull and therefore more to be asked as well as our daily bread the bread of the body which is earthly and transitory and if there bee cause to aske Panem corporis the bread of the body there is farre greater cause to aske of God Panem animae the bread of the soule the Body and Blood of Christ S. Gregory noteth that Mox post precem straight after prayer ended wee say the Lords prayer Quia mos Apostolorum fuit Greg. Mag. l. 7. Indict 2. ep 63 vt ad ipsam solummodo orationem oblationem hostiae consecrarent For it was the custome of the Apostles that they consecrated the Host of the oblation with that prayer onely So then there were other prayers and the Lords prayer before the consecration And that made S. Hierome say Malachies oblation is contained in prayers Epist 59 Qu. 5. S. Augustine in the sanctification of the Eucharist and distribution thereof findeth out al these Supplications Prayers Intercessions and giuing of Thanks mentioned 1. Tim. 2. Supplications he calleth those which wee make in the celebration of the Sacraments before that which is set on the Lords table is begunne to be blessed Prayers hee calleth that when it is blessed and sanctified and broken for Communion which whole petition almost all the Churches conclude clude with the Lords prayer And then disputing whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be votum or Oratio hee addeth all things are vowed which are offered vp to God chiefly the oblation of the holy Altar in which Sacrament another of our greatest vowes is preached Quo nos vouemus in which we vow our selues to be mild or meeke in the band of Christs body Postulationes Intercessions are made when the people are blessed In which the Bishops or aduocates doe offer vp to the most merciful power Susceptos suos their Christened or confirmed by imposition of hands And these things being done and the Sacrament being parricipated gratiarum actio thankesgiuing concludeth all so in those times the sacrifice of prayer and praise were ioyned with the Sacrament of the Lords Supper August de spirit lit c. 11. And in his booke De spiritu litera he saith Theosebeia porrò si ad verbi originem Latinè expressam interpretaretur Dei cultus dici poterat qui in hoc maximè constitutus est vt anima ei non sit ingrata Vnde in ipso verissimo in singulari Sacrificio Domino Deo nostro agere gratias admonemur Theosebia that is pietie to God if it be interpreted according to the expresse deriuation in Latine may bee called the worship of God which doeth chiefly consist in this that the soule should not be vnthankfull to God and therefore in the most true and singular Sacrifice we are admonished to giue thankes to our Lord God As for the necessary vse of prayer heare Tertullian de Oratione Neque enim propria tantum orationis officia complexa est vel venerationem Dei aut hominis petitionem sed omnempene sermonem Domini omnem commemorationem disciplinae vt reuera in oratione breuiarium totius Euangelij comprehendatur It doth not onely containe the dueties of Prayer the worship of God and the petition of man but also almost all the word of God and all commemoration of discipline insomuch that in trueth in this prayer there is contained a breuiarie of all the Gospel So that out of this it may wel be inferred that there can be no act of diuine worship and Religion without prayer And surely since the Iewes that had no forme of Gods worship prescribed for them did frame to themselues a forme of Liturgie which they dayly vsed and among Christians there bee many Liturgies or formes of diuine worship that beare the names some of the Apostles others of the ancient Fathers which whether they bee theirs whose names they beare I cannot say but surely by all mens confession they are very ancient It is a strange noueltie and indeed most monstrous in the Church of Christ that there should bee no prescribed formes of Prayer and administration of Sacraments but euery man left to his libertie or rather license to worship God after his owne fancie and vnder the name of forbidding will-worship to set out nothing but will-worship in the Church and indeed as many will-worships as there be wils and so set vp Altar against Altar and worship against worship and make the Church that is acies ordinata a well ordered Armie or house or kingdome to bee no better then Babel a Tower of confusion And either the Church must haue power to ordaine and order Liturgies and Gods worship or else I know not why any priuate man may bee so bold as to frame a worship or Liturgie to himselfe For if the whole Church haue not this power where was it committed to any priuate man or any part or member of the Church And I know the Apostles desired Christ to teach them to pray And Christ taught them onely the mother prayer of all prayers by which all prayers must be ruled and squared and so it shall be lawfull onely to vse the onely prescribed prayer that is the Lords prayer when you pray pray thus And then I know there bee other precise Brethren that stand at their elbowes and tell them that the Lords prayer was not made for that vse to bee said publikely or priuately but onely to be layd vp as a rule an Idea or exemplar to make other praiers by and so it commeth to passe that wee must

quidam qui die Dominico in diebus Pentecostes flectunt genua placuit de hoc sanctae magnae Synodo cunctos in omnibus locis consonantèr consentientèr stantes Deum orare debere Because there be some that bow their knees vpon the Lords day and the dayes of Pentecost it hath pleased this sacred and great Synod in this point that all in all places ought to pray to God standing consonantly and with one consent In which I obserue nothing but that the continuance of this gesture at this time began to decay belike because it declined from the naturall gesture of prayer which should be kneeling with all humilitie and therefore they in Africa made this Canon to keepe life in it For as it is said before in S. Augustine there was some doubt of the obseruation of it in all places and in this Councell it is last mentioned plainely and affirmatiuely And after S. Augustine there is no author produced vntill Anselme And after this Councell there is little mention of it in plaine termes vntill the Councell of Turon about Anno 800. except the Quinnisext Councel of Constantinople and these wil appeare to be but cold testimonies for it To the third which is the Roman Councel held vnder Hilarius the Pope there needeth no answere for they doe onely decree the obseruation of the Nicene Canons in generall words without any particular mention of standing at Prayer on the Lords day in the dayes of Pentecost Vt diuinae legis praecepta Nicenorum Canonum constituta that the precepts of the diuine Law and the cōstitutions of the Nicene Canons be not violated This is all and it may be this 20. Canon about standing at Prayer was not much thought of in particular by those 48. Bishops in that Councell The Canons of the Councell called Quini-sextum which were made at Constantinople mention and approue this standing at Prayer and withall limit it Canon 90. that Post vespertinum ingressum After the euening ingresse to the Altar on Saturday to the next euening no man should kneele and after that euening they should kneele againe In which that appeareth which was before said that this was but a dispensation or a priuate Law which doth derogate from the publike vpon speciall reason and therefore it did easily returne to the prime institution The fourth and last Councell is the Councell of Turon vnder Charles the great and Leo the third I will set it downe at large Sciendumest quòd exceptis diebus Dominicis illis festiuitatibus quibus vniuersalis Ecclesia ob recordationem Dominicae resurrectionis solet stando orare fixis in terram genibus supplicitèr Dei clementiam nobis profuturam nostrorumque criminum indulgentiam deposcendum est cuius rei in Euangelio ipse Dominus nobis dedit exemplum sed Stephanum Martyrem Apostolum Paulum eadem fecisse Liber Actorum Apost testis est Ex quibus intelligi datur oportere Christianum humilitèr ad terram prosterni ne fortè illi dicatur Quidsuperbis terra est cinis We must know that except the Lords dayes and those festiuities in which the Vniuersall Church for the remembrance of the Lords Resurrection vsed to stand at Prayer wee ought to pray not wee may pray as this Author renders it or intreat Gods mercie profitable to vs and pardon of our sinnes humbly with our knees fixed on the ground of which kneeling in prayer our Lord himselfe gaue vs an example in the Gospel and the Acts of the Apostles are witnesse that S. Stephen the Martyr and S. Paul did the like By which it is giuen to vnderstand that Christians ought not may cast themselues humbly on the earth lest it be said to them Why art thou proud that art but dust and ashes The Canon doth not say Nefas ducimus as Tertullian did we hold it vnlawfull to pray kneeling on Sundayes and in the dayes of Pentecost but resolutely decreeeth for kneeling in prayer and by way of priuiledge onely permitteth standing at prayer on the Lords day and other festiuities celebrated in the Church by way of exception out of the generall rule Wherby it appeareth that the generall rule is that we must kneele at prayer and therefore prayer being ioyned with the celebration of the Sacrament not excepted we must also kneele at the receiuing of the Eucharist So this Councell is the last that speakes for standing at prayer and that by way of exception for Anselme saith nothing to the purpose and therefore there passing 300. yeeres from this Councell to the decree of Honorius it is very probable that kneeling at Prayer was receiued long before Honorius the third his time And kneeling at the Communion is as old as the eldest witnesse produced against it as I presume shall appeare in the testimonies that ensue I come now to this mans Verbum grande his great and grand and lowd word that I say no more of it that is that vntill Honorius the third about the yeere 1120. made a decree for the adoration of the Sacrament the Eucharist was euer receiued standing and not kneeling And kneeling is Antichristian brought into the Church for the adoration of their Breaden god in honour of Transubstantiation and as hee calls it Real presence which opinion was first hatched by Damascen and then fostered by Innocent 3. and now honored by Honorius the third I would this man had studied his Masters Caluin and Beza a little better hee would peraduenture haue learned a great difference betweene Transubstantiation and the Reall presence and no lesse then Inter rem ipsam modum rei betweene the thing it selfe and the manner of doing of it And surely Caluin and Beza doe allow a true and Reall presence if I vnderstand them that is that we in the Eucharist receiue the true Bodie and Blood of Christ which all antiquitie doe collect out of Christs wordes This is my Bodie This is my Blood But they renounce this new found manner by way of Transubstantiation found out against Berengarius whereby they thought to quench the flame that was then kindled but it was Igne maiori they put out the lesser with a greater fire and not onely filled their bookes with a number of curious idle and philosophicall questions and so corrupted diuinitie with philosophie but also for this new fangle of Transubstantiation and the maintenance of the Popes vast and vnlimited transcendent power made the rent and diuision of the Church vncureable desperate and past all hope because the Popes will neuer renounce and disclaime their boundlesse ambition and the Schoole will neuer giue ouer to adore this their Idol of Transubstantiation which the more they labour to make plaine the further they inuolue themselues with a world of difficulties Which no doubt is the occasion that most of the wise and vnderstanding Papists who see how great euill hath fallen to the Church by it and how much blood hath bene shed in

the cause doe wish in their hearts though perchance they dare not professe it that the decree had neuer bene decreed In which assertion I take it this man is palpably deceiued and would deceiue others For I take it to be plaine that kneeling and adoration was not brought into vse by Transubstantiation but rather Transubstantiation was collected out of the Adoration and kneeling that was vsed in the receiuing of the Eucharist as I shall shew by and by out of Algerus who inferreth Transubstantiation out of kneeling and Adoration As for Honorius decree I doe not finde kneeling expresly named in it Sacerdos frequentèr doceat plebem suam vt cum in celebratione Missarum eleuatur hostia salutaris se reuerentèr inclinet Let the Priest often teach his people that when in the celebration of the Masse the healthfull Host is eleuated they bow themselues reuerently The word is reuerent bowing not kneeling and it is to be done at the eleuatiō not at the receiuing I could wish that the whole decree were to be seene for then somewhat would be manifest that now is obscure But the first words of the Chapter Sane cum olim do imply somewhat more ancient and it is very probable that Honorius did not make a new decree and establish a new forme of Adoration at the Sacrament neuer vsed before but explane and confirme an old which was bowing or kneeling and peraduenture in particular to designe in special when it should be done namely at the eleuation And it is most certainely testified that some hundred yeeres before this Honorius was borne the Deacon did call at the Masse Flectamus genua Let vs kneele so that kneeling and bowing was generally in vse before but eleuation was vnknowne to the Fathers and after it had gained ground and began to be in request then this decree of Honorius did honour that particular action of eleuation with a reuerent bowing by those perchance which receiued it not which doeth no way prooue that kneeling was not vsed before Honorius time but rather those three words set before the decree doe lead vs to apprehend that some reuerence and humilitie of bowing or kneeling was anciently in vse out of which practise or pretence of antiquitie Honorius did ground his decree And it is a grosse non sequitur to inferre thus Honorius made a new decree that at the eleuation of the Host men should reuerently bow themselues Therefore before this decree men did not receiue the Eucharist with reuerent bowing or kneeling For they might and did kneele at receiuing the Communion in the times of the ancient fathers and yet this eleuation and circumgestation of the Sacrament be but a new deuise that made way to much superstition and Idolatry Now although it bee hard to finde out the beginning of euery outward gesture vsed in the worship of God and the Administration of the Sacraments yet as it falleth out with the shadow on the Diall we discerne it not moouing but we easily discerne that it hath mooued So we cannot easily discerne and point out the first beginning of this gesture of kneeling in the Eucharist though after it hath passed some lines and degrees of time we may easily discouer by the later vse and custome that it fetcheth his pedegree from the Apostles and Apostolicall men The Fathers of the first age being in continuall conflict with persecutors without and hereticks within had little leysure to delineate and describe euery gesture they vsed in the Liturgie yet surely they that so strictly required an examination and probation of our selues contrition and compunction and prayer and praise and almes and humilitie and reuerence in this part of the worship of God in such sort that they held none to come worthily nor bee admitted to the Lords Supper but those that vsed this probation and preparation of themselues though their words speake not of kneeling yet their reasons doe enforce it And the very discerning the Lords body did require as well an outward as an inward difference betweene the Lords Table and other common tables and therefore an outward gesture beseeming the presence of the Eternall God which must be sutable to the greatest humilitie and that must needs be kneeling And therefore this Author that speaketh and writeth so tediously against kneeling is forced to dash out all humilitie and reuerence in his Communicants lest if he had granted humilitie hee must also haue bene forced to admit kneeling the most proper and significant gesture of humilitie Now as all the Fathers cited by this Author that speake for standing at prayer are cleare witnesses against sitting which he maketh essentiall as being vsed in the first institution and most of their reasons are for kneeling so many of them as also many others speake manifestly for adoration and kneeling To omit then that at the deliuering of the Law of the Passeouer Exod. 12. the people Incuruatus adorauit bowed themselues and worshipped and Christ the true Passeouer Luke 22. in his Agonie before his Passion fell on his face and flexis genibus orauit praied on his knees I come to the Authors And to say no more of Iustin Marten it is cleare that his words are against sitting Post haec surgimus communitèr omnes preces profundimus these things added we all arise and pray There it is manifest they left sitting I come to Tertullian who is most resolute for standing at prayer De oratione for he saith Nefas ducimus we hold it vnlawfull to kneele at prayer on Sundaies c. it is irreuerent to sit in the sight and before the face of him whom thou doest reuerence and honour how much more is that action most irreligious to sit in the sight of the liuing God the Angel of Prayer being present vnlesse we will exprobate to God that our prayers haue wearied vs If Tertullian will haue reuerence and humilitie at prayer to God whom we most reuerence and honour why should hee not more require it at this Sacrament which is the greatest and most eminent part of Gods worship Againe Tertullian that speakes so boldly for standing at prayer doth require kneeling at Baptisme for speaking of the set dayes of Baptisme De Baptism in fine as Easter day hee saith Caeterùm omnis dies Dominiest omnis hora omne tempus habile Baptismo si de solennitate interest de gratia nihil refert Ingressuros Baptismum orationibus crebris ieiunijs geniculationibus peruigilijs orare oportet cum confessione omnium retro delictorum vt exponit etiam Baptismum Ioannis tingebantur inquiens confitentes delicta sua Euery day is the Lords day euery howre and euery time is fit for Baptisme though there be difference of solemnitie there is no difference of grace they that are to bee baptized must pray with often prayers and fastings and kneelings and watchings and with confession of all their sinnes past as Iohns baptisme shewes they were baptized