Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	call_v	lord_n	supper_n	10,066	5	10.3281	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01917	Eirenokoinonia. The peace of the communion of the Church 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 primitiue Church, established by the Apostles of Christ, and the holy martyrs, and bishops, their successors. By Io: Gordon, Doctor of Diuinitie, and Deane of Salisbury.	Gordon, John, 1544-1619.	1612 (1612)	STC 12056; ESTC S117965	29,676	44

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 ●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 th●● by a new Canon not making mention of the Synode of ●●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 ●o wit after Supper The Councill called Bracaren●● Concilium holden in Spaine in the yeere of our Lord 6●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 accuba●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