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death_n	blood_n	body_n	lord_n	7,994	5	4.1792	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69019	The lavvfulnes of kneeling in the act of receiving the Lords Supper VVherein (by the way) also, somewhat of the crosse in baptisme. First written for satisfaction of a friend, and now published for common benefit. By Dr. Iohn Burges, pastor of Sutton Coldfield.	Burges, John, 1561?-1635.; Burges, John, 1561?-1635. Answer rejoyned to that much applauded pamphlet of a namelesse author, bearing this title: viz. A reply to Dr. Mortons generall defence of three nocent ceremonies, &c.	1631 (1631)	STC 4114; ESTC S106928	94,058	129

in celebrating those mysteries And in his time and after before the Transubstantiation they did Adore Christ as coexistent with the bread which perhaps gaue occasion to Auerrois who liued eightie yeares before Honorius to say that Christians did adore their God and then eate him For at that time the errour of Consubstantiation had gotten strength and they did as it were confine the locall presence of Christ to the bread once sanctified at least in the Sacramentall vse of it and did performe diuine honour to the Sonne of God as being therin Not yet intending to adore that which was seene but that which was taken to bee therein vt contentum in continente ineffably there yet ibi there The difference betwixt these and the former ages was in this That the former Ages did in receiuing the Sacrament c Adoring as Aug. said not that which is seene and perisheth but that which is beleeved c. adore Christ as therin mystically as the signified thing is in the Signe without any opinion of Christs bodily presence in the creatures themselues or of alteration made in the substance nature or forme of the creatures whereas that Age dreamed of a Consubstantiation The following did embrace that monster of Transubstantiation and then when all the substance of the visible creature was held to be gone they did easily turne and entend the Adoration to the visible things as if there had beene now no substance of any creature left therein but only the appearances of familiar creatures vnder which Christ himselfe was substantially but inuisible That there was this difference the writings of the seuerall Ages will manifest to any diligent Reader and among other things this cause which is kept I confesse still though stripped of the sense it had that in celebrating or consecrating the prayer was not made that the Bread and Wine might bee made the body and blood of Christ in themselues as is now fansied but Vt nobis accipientibus fiant corpus sanguis Domini to vs receiuing of them they may become the body and blood of the Lord. Intimating that the Reall presence of Christ in a spirituall manner is not effected in the visible signes but in and vnto the faithfull Receiuer of them And that all the conuersion and changing of the Bread and Wine was only in their vse in that they were mystically and in type the body and blood of Christ as the Arke was Iehouah as the Rocke was Christ 1. Corinthians 10. The Adoration therfore of Christ in the vse of the Sacrament hath alwayes beene in the Christian Church First without any reference of diuine honour to the visible things themselues as being really turned into Christ or containing him within themselues Afterwards from the preuailing of Guilmund and other against Berengarine and the truth for a reall presence of Christs conioyned with the bread they directed their Adoration to the creatures but not for the creatures or Elements sakes but for Christs sake At last came in the Adoration of the Sacrament or visible element of bread it selfe as hauing no substance or materiall subsistence but onely the naturall Body of Christ by vertue of Consecration by Concomitance wholly Christ who is God to be adored for euer In the first times and second the adoration was onely in the vse For out of the Sacramentall vse they did not beleeue such a Reall presence but after the abomination of Transubstantiation once got the field because there was then nothing of the creature supposed to be left but the Accidents and those as Bellar. himselfe speaketh vnited to the person of the Sonne of God Then followed that wheresoeuer that appeared Diuine honour was held fit to bee done thereto as vnto the very Son of God incarnate and certainely existent vnder those Species of Bread and Wine as euer he was on the Crosse or in the wombe of his mother onely for feare of frighting vs hee is pleased to bee there invisible and as after the manner of a Spirit but yet in his very true naturall body the same that was crucified say they This most abominable Idolatrie followed indeed the Transubstantiation But the two other sorts of Adoration of Christ in the vse of the Sacrament went before this The middle also was Idolatrous not in obiecto in the object as the last but interpretatiue because they conceiued very Christ to be coexistent then with the sanctified Creatures and as so adored him but not the visible creatures The first Adoring was vndoubtedly lawfull when the sanctified creatures were vnderstood to bee the Body and Blood of Christ not in rei veritate as being changed the one into the other or one coexistent with the other but in significante mysterio in a signifying mysterie as August spake made the Body and Blood of Christ not by any alteration of their substance forme and nature as Theodoret but onely by their Institution and Deputation to that vse and therefore were not the very Body and Blood of Christ nor did exhibit the same as was after dreamed to the mouth and bodie of euery Receiuer of them but onely to the soule of the true beleeuers who receiued spiritually and by faith rem sacramenti the thing signified by the outward elements For all that while the adoration or diuine worship was directed only to Christ as sitting at the right hand of God in heauen and that in the act of Communicating Hence the 1. Nicene Councell exhorteth that men should not bee humiliter intenti humbly intent to the things before them but looke vp higher Hence came into the Lyturgie Sursum corda lift vp your hearts Hence many plaine speeches of Saint August Chrysost and others that the Receivers must as Eagles mount vp to heauen and take hold of Chirst there Prepare mentem non ventrem fidem non dentes their heart not their stomacke faith not their teeth to receiue Christ himselfe and feed vpon him That Adoration preceded Transubstantiation Ann. 1130. lib de Canonii observantia proposit 23. prope finem Tom 11. Bibl. Pat. Colon pag. 460. D. Col. 1. which was defined at the fourth Lateran Councell Ann. 1215 I shew In the 11 Centurie we haue in Radulpho Decano Tungrensi the maner of receiuing the Sacrament set forth in these words Inclinatus autem dicit antequam communicet Domine Iesu Christe qui voluntate patris cooperante Spiritu sancto per mortem propriam mundum viuificasti libera me per hoc sacro-sanctum corpus sanguinē tuum ab omnibus iniquitatibus malis meis c. Cum distribuit dicit Corpus Domini nostri Iesu Christi proficiet tibi in vitam aeteruam Amen The Priest bowing himselfe before hee communicates saith thus O Lord Iesus Christ who by the will of the Father and the consecration of the holy Ghost hast quickned the world through thine owne death deliver mee by this thy most holy body and blood from all mine iniquities and

euills whatsoeuer c And when hee distributeth the Eucharist vnto others he saith The body and blood of our Lord Iesus Christ bee available to thee vnto eternall life Anno 1090. Extat in Bibl Pat. To 11. pag. 383. lit B. col 1. about the yeere of our Lord 1090 In Micrologo de Ecclesiasticis obseruationibus cap. XVIII these words Orationem quam inclinati dicimus antequam communicemus non ex ordine sed ex religiosorum traditione habemus scil hanc Domine Iesu Christe qui ex voluntate patris Item illud Corpus sanguis Domini Iesu Christi quod dicimus cum alijs Eucharistiam distribuimus Sunt aliae multae precationes quas quidem ad pacem communionem priuatam frequentant sed diligentiores antiquarum traditionum obseruatores nos in huiusmodi priuatis orationibus breuitati stucere docuerunt potiusque publicis precibus in officio Missae occupaeri That prayer which bowing our selues we vse to say before wee communicate wee haue not by any order but by tradition of religious men to wit this O Lord Iesus Christ who by the will of the Father And this also The body and blood of the Lord Iesus Christ which wee say when wee distribute the Eucharist There are also many other prayers which indeed men vse at giuing the Pax and priuate communion but such as are more diligent obseruers of the more ancient traditions haue taught vs to study breuity in such priuate prayers and to bee rather busied in the publicke prayers in the office of the Masse These two witnesses and especially the elder of them Micrologus who dyed aboue a hundred yeares before Transubstantiation was defined tell vs these things First that beside the publicke solemne prayers they had sundry priuate Secondly that they had a prayer which the Minister vsed to say Inclinatus bowing himselfe immediately before hee receiued and another for each Communicant the same which wee haue Thirdly that those prayers were not ab aliquo ordine by any appointment but of the Tradition of deuout men These testimonies doe proue that they receiued with Adoration whether Inclinati bowing themselues in their bodies or on their knees For men neuer knew till now if any bee so blind to beleeue it that kneeling is any more a gesture of Adoration then bowing Inclinate capita Deo bow your heads to God in Chrysostomes Leiturgy was taken to bee a posture of Diuine Adoration and not onely Kneeling Vasquez de Adoratione lib. cap. 4. num 36. Well-fare Vasquez yet The externall tokens of Adoration are bowing downe of the body bending the knee prostration knocking of the brest folding of the hands baring the head censing kissing setting vp lights c. But Inclinatus may agree to Kneeling or to bowing downe Vide Synod Turon Can. 37. And like enough that on the Station dayes Lords dayes and Pentecost they did rather bow then kneele I meane the publicke Ministers and kneeled on all other dayes when they were by Canon bound to pray Kneeling In which dayes they also did communicate and therefore must needs bee vnderstood to receiue it Kneeling for when it was deliuered that prayer was said The body of our Lord c. Yea it is said by Amalarius Anno. 800. Amalar. de Ordine Antiphonarii cap. 52. apud Bibl. Patr. Colon. Tom. 9. part 1. pag. 411. who liued eight hundred yeare before Berengarius his time and therefore before the decree for Consubstantiation or Reall presence in or with the Bread That according to the Order of the Romane Church in the end of the Psalmes they vsed to say a versicle before the prayer Quam solemus facere genu flectendo siuè vultum declinando in terram which wee are vsed to make kneeling or casting down our face towards the earth whereby is manifest that at some prayers euen in Easter weeke for of that hee speaketh they did vse indifferently bowing downe of the head or kneeling and therefore did vnderstand the bowing to bee as much a signe of Adoration as kneeling and that wee may as reasonably say Inclinati kneeling as it may bee said bowing or bowed downe The story of Plegilis reported by Rabanus Maurus which is botchingly peeced to Paschasius his booke Anno. 830. de corp sang Domini cap. 41. Though the thing reported bee like to be a fable or else was a delusion of Sathan to helpe on the doctrine of the Reall presence which was then in brewing yet so much of it as serues our turne may bee well alleadged Namely when it is said that when hee was in celebrating the Communion hee pro more procumbebat according to custome felt on his knees which sheweth plainely that after the consecration and before the receiuing the manner was that the Priest fell on his knees For else would not Rabanus haue said pro more procumbebat These witnesses may I thinke serue to assure vs that at that time when the Reall presence was come into dispute and after that till the way of Transubstantiation was defined They did vse to communicate with Adoration And yet it cannot bee shewed that any Bishop of Rome did appoint it so to bee CAP. XXII That in the most ancient times before corruption of the doctrine of the Sacrament began the Sacrament was receiued with adoring Gesture NOw for the more ancient times in which the doctrine of the Sacrament was the same which ours now is as Orthodoxus Consensus most largely and Duplessis de Missa and others doe manifest I say with that learned Treatise Dialacticon Eucharistiae confidently that the Fathers did receiue the Sacrament Adoring Adoring not the Sacrament but Christ and to shew this I will begin as high as I can and come downe-wards Tertullian de oratione * Cap. 14. after Reproofe of other abuses about prayer cometh at length to say Similiter de stationum diebus non putant plerique sacrificiorum orationibus interueniendum quod statio soluendo sit accepto corpore Domini Ergo deuotum Deo obsequium Eucharistia resoluit an magis Deo obligat nonne solennior erit statio tua si ad aram Dei steteris Accepto corpore Domini reseruato vtrumque salvum est participatio sacrificij executio officij Si statio de militari exemplo nomen accipit nam militia dei sumus vtique nulla laetitia siue not as it is printed sine tristitia obueniens castris stationes militum rescindit Nam laetitia libentius tristitia solicitius administrat disciplinam Likewise on the dayes of Station most men thinke they should not be present at the prayers of the Sacrifice because the body of our Lord being taken the Station is to be dissolued Doth then the Eucharist dissolue the obseruance deuoted to God or rather more oblige vnto God Shall not thy station bee more solemne if thou shalt stand even at the Altar of God The body of our Lord being taken

conseruationem charitatis vt memores illius facti semper hoc in figura facerent quod pro ijs acturus erat non obliuiscerentur Hoc est corpus meum i. e. in Sacramento post Sicut denique si aliquis peregre proficiscens dilectoribus suis quoddam vinculum dilectionis relinquit eo tenore vt omni die hoc agant vt illius non obliuiscantur Ita Deus praecipit agi a nobis transferens spiritualiter corpus in panem vt in margine panem in corpus vinum in sanguinem vt per haec Deo memoremus quae fecit pro nobis de corpore sanguine suo non simus ingrati tam amantissimae charitati And hee gaue it to his disciples saying take eate this is my body Hee gaue to his disciples the Sacrament of his body for remission of sinnes and conseruation of charity that so they being mindfull of his act might alwayes doe this in a figure which hee was about to doe and should not forget it This is my body that is in a Sacrament or mysterie And after lastly as if one going a journey should leaue some bond of loue among his friends on condition that euery day they should doe such a thing that they might not bee vnmindfull of him So God hath charged vs to doe spiritually changing the body into bread for so the margent hath it bread into his body and wine into his blood that by these wee might remember what Christ hath done for vs of his body and blood and not bee vngratefull to a most louing charity Florus Magister who liued An. 860 as Coccius wrote an Exposition of the Masse wherein hee hath these words Bibl. Pat. Tom. ● part 2 pag. 300. colum 1. Cum panis vini creatura in Sacramentum carnis sanguinis eius ineffabili spiritus sanctificatione transfertur manducatur Christus Propterea manducatur in Sacramento manet integer totus in coelo manet integer totus in corde tuo When the creature of bread and wine is changed into the flesh and blood of Christ by the ineffable sanctification of the spirit Christ is eaten hee is eaten by parts in the Sacrament and whole Christ remaines whole in heauen whole Christ remaines whole in thy heart Whereby is manifest that he beleeued not either Consubstantiation or Transubstantiation but a Sacramentall eating of Christ in the mysteries apart and a spirituall Communication of whole Christ to the heart euen as wee doe Hence he there also saith Totum hoc quod in hac oblatione corporis sanguinis Domini agitur mysterium est aliud videtur aliud intelligitur quod videtur speeiem habet corporalem quod intelligitur hee saith not quod inest fructum habet spiritualem All that is done in this oblation of the body and blood of the Lord is a Mysterie one thing is seene another is vnderstood that which is seene hath a bodily shape that which is vnderstood hee saith not which is in or vnder the bread hath a spirituall fruit Yea that then the Church of Rome did not beleeue any such Reall-presence as after it did may appeare by these Arguments 1. That they did not vnderstand the Bread to bee made the very body of Christ by vertue of any words of consecration vsed by the Priest but by the ineffable working of the Holy Ghost as Florus saith And secondly not the body of Christ in it selfe but to the faithfull Receiuer to whom the Holy Ghost doth communicate the true body and blood of Christ spiritually vnto life Therefore was the prayer in the Romane order at the consecration when a Michrol de Missa rite celebranda c. 14. none were present but Communicaturi such as were to communicate vt oblatio fiat nobis corpus sanguis Domini that the oblation may bee made to vs the body and blood of the Lord not vt fiat simply that it may bee made but nobis to vs i. e. as is after expressed nobis accipientibus to vs the Receiuers They did not then thinke the Bread to bee made the Body of Christ in it selfe and to gazers on but to the faithfull Receiuers Vt efficiatur fidelibus corpus sanguis Christi that it may be made so to beleeuers saith b Florus ibid. quo supra Florus Indeed the Romane Missall remaineth still the word nobis and the words quod sumpsimus and vse them when the Priest alone communicates making a solecisme betwixt the old words and the new practise Thirdly they did not thinke that which they saw to bee the Species of Bread and Wine and to haue vnder that shew the body of Christ but that which they saw to be the body of Christ i.e. In a mysterie Quo supra cap. 18. Cuius corpus ibi confringi videmus credimus whose body wee see and beleeue to be there broken saith Micrologus So it was the body of Christ as they saw it and saw it broken which could not bee said of his naturall body but onely of the mysterie or Sacrament of his body 4. They did not beleeue whole Christ to bee in either Species as must needs haue beene beleeued if they had conceited that his very naturall body had beene in or with the Bread or Cup or existent vnder the shewes of them For Florus expresly saith wee receiue him in the Sacrament per partes by parts And therefore to teach the people that howeuer in the Sacrament they receiue the body and blood of Christ apart as communicating with him in his death yet whole and liuing Christ is spiritually communicated to their soules to giue them life The Romane Church obserued this Ceremony Ordo Rom. quo supra pa. 401. that at Pax tecum when the Bishop after the consecration came to receiue sitting in his Seate he breaking a piece of the Bread and putting it into the Cup then held before him said Fiat commixtio corporis sanguinis Christi nobis accipientibus in vitam aeternam let there bee a commixtion of the body and blood of Christ to vs receiuing it vnto eternall life meaning thereby to signifie the vniting of Christs body and blood in his c Microl. de Miss c. c. 14. Amalar. de offic Missae l. 3. c 31. Expositio Missae Edit per Cocciū pa. 142. Resurrection and to pray that by vertue of partaking of Christ raised from the dead to dye no more they which partaked his body and blood apart in the mysteries might liue for euer The words Et Consecratio are now found in the Romane Order aforesaid but were not so as it seemeth in that co●ie which Amalarius then followed For he out of that Ordo-Romanus reporteth onely these words Fiat commixtio corporis sanguinis Christi nobis accipentibus in vitā aeternam but no word of Consecration Nor doth it fit the matter intended For the Bishop did not meane to consecrate a Sacrament of Christs Resurrection And