Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	jesus_n	12,126	5	6.1739	4	false

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

abstaine from our sins that his holy Communion may be vnto vs an Antidote and medicine to purge vs of all the spirituall poyson of sinne and corruption that wee be not guilty of Christs death and that we eate not vnworthily to our owne condemnation Seeing that in all this tryall of our selues before the Communion prayers and repentance is to be vsed and the gesture of prayer is kneeling as wee haue already proued by Christs example it followeth that the gesture of kneeling is the most conuenient and agreeable to Christs owne gesture This gesture of kneeling in prayers continued in the Apostles time for the holy Martyr S. Steuen being to receiue according to the interpretation of his name the crowne of Martyrdome in yeeelding vp the Ghost hee did pray kneeling When S. Peter did raise the Widdow Tabitha from death he did pray kneeling S. Paul after a long exhortation to the Church of the Ephesians taking his last leaue of them made them pray with him kneeling so did he in taking his leaue of the Church of Tyrus Kneeling is taken often in the Scriptures for the worship of God and S. Paul to the Romanes by the bowing of the knee to Baal doth vnderstand the worshipping of Baal And to the Philippians it is said that all knees shall bowe to the name of Iesus that is shall worship Iesus as a true God The celebration of the Communion is the most notable action of our Christian Religion for in it the effect of all other things is applyed to vs and therein is represented Gods blessings as the preaching of the Gospell prayers inuocations thankesgiuings and lastly the very death of Christ therein is represented which doth worke in vs by the participation of this holy Communion Therefore seeing kneeling in the Scripture signifieth the worship of God it followeth that it is the most conuenient gesture of our body which is to be vsed in this holy action The gesture of standing in the time of prayer all the dayes betweene Easter and Penticost and in all the Sundayes of the yeere did beginne in the Primatiue Church in the commemoration of Christs Resurrection The first mention that we read thereof is in Tertullian who doth relate it to be an ancient custome his words are these Wee esteeme it an unlawfull thing to fast on Sunday or to pray in kneeling Beatus Renanus in his notes vpon these words saith it appertaineth to a penitent man to pray on his knees but hee that prayeth standing giueth thankes as hauing obtained forgiuenesse Cyprian disciple to Tertullian saith Beloued brethren when we stand at prayer we should be awaked and with all our hearts bend our selues in our prayers towards God Wherefore wee may gather that standing was then in vse partly for to auoid sleeping because the Christians made their assemblies in the night during the time of their great persecutions This custome was long after continued for the 20. Canon of the Nicean Councill doth enioyne an vniformitie of standing at prayers to be kept in all Churches Basilius Magnus lib. de sancto spiritu doth relate this custome of standing at prayers amongst the ancient traditions receiued in the Church for a long time hee giueth the reason of standing and saith Because wee are risen againe together with Christ wee ought to seeke after those things that be aboue and in the day of the Resurrection by standing at prayers wee admonish our selues by this vpright gesture of the body of the grace which we haue receiued by the Resurrection c. Moreouer saith Basilius when we doe bowe our knees and life our selues vp againe we doe shew by this fact that we were fallen downe to the earth by sinne and that we are lifted vp againe to heauen by the humanitie of him who did create vs. This custome was in Hieromes dayes who relates it among the Traditions of the Church and Austine giueth a reason of it in these words following In the dayes of Pentecost that is the fiftie dayes betweene Easter and Whitsunday which are celebrated after the Resurrection are now a figure not of labour but of rest and ioy and for this cause in these dayes wee vse no fasting and wee pray standing which is a signe of the Resurrection Of this it comes to passe that the same custome is obserued all the Sundayes in the yeere at the Altar The gesture of kneeling was not abused in the olde Masse for to adore the Sacrament as the Papists erroniously doe in our age but when the Priest and the people did receiue the consecrated bread and wine which was distributed amongst all them that were there present to communicate then they kneeled downe and did pray to God according to the forme of Prayer expressed in in the Booke De diuinis officijs Missae which is Printed at Paris Anno Dom. 1610. the which prayer is in our English Communion Booke Augustine doth not expresse the forme of this prayer only he saith We take the words of S. Paul 1 Tim. 2. 2 precations or supplications to be those which wee make in the celebration of the Sacraments before that which is on the Lords Table be blessed and oration and prayers to be when it to wit the bread is blessed and sanctified and broken in pieces to be distributed all the which Petitions the whole Church doth conclude with the Lords Prayer They that doe refuse to kneele at the Communion doe not refuse kneeling in the Lords Prayer which is said in the Communion and therefore I see no reason why they should refuse the one and embrace the other The forme of the celebration of the old Masse vvas called before Carolus Magnus time and in his time Ordo Romanus the which is published in sundry manners in the fore-said Booke De diuinis Officijs together with Rabanus Maurus Amalarius Walafridus who did liue Anno Dom. 855. and haue all written the forme order and manner of the old Masse they doe expresse the standing in a great part of that holy action but they make no mention of the Prayer vsed before the actuall receiuing of the Communion Iohannes Micrologus who did write in the time of Gregory the seauenth as hee himselfe testifieth in the seauenteenth Chap. De officijs Missae which was anno Dom. 1080. doth expresse the said Prayer performed in kneeling in the 18. Chapter where hee saith that after the breaking of the bread all should communicate that the Prayer which wee doe say kneeling before wee take the Communion we haue it not from the Romane order but from some religious Tradition Of the which Prayer Micrologus hath onely the beginning but Rodolphus de rino Decanus who did liue 1400. yeeres after Christ doth expresse this holy prayer his words are the selfe-same which Micrologus hath that is Lord Iesus Christ who by the will of the Father and cooperation of the holy Ghost hast restored to life by thine owne death the world deliuer me from all my iniquities and transgressions through this thy holy body and bloud and

make me to cleaue fast to thy Commandements and neuer to depart from thee who liuest and raignest c. And when hee doth distribute the Eucharist he saith the body and bloud of our Lord Iesu Christ may profit thee to eternall life Amen All ought to communicate and in the meane while an Antheme which borrowed the name from the Communion is sung By these last testimonies euery man may learne two things the one is that the old Masse in Micrologus and Rodolphus time was altogether like vnto the Communion of the Church of England and therefore that the new Romane Masse wherein there is no Communion is not the true but a false supposed Masse newly inuented by the Gray-Fryers as God-willing we are amplie to proue by a Treatise vpon the said matter The other point is that wee learne by the last testimonie that kneeling at the receiuing of the Communion did beginne with the said forme of Prayer the which is an inuocation of Christ and not an inuocation of the host of the Masse which is an abhominable Idolatry therefore the Bishops and holy Martyrs of the church of England in reforming of the Popish Idolatry of the new Masse did restore the true old Masse which is our Communion and did well to retaine the gesture of kneeling as it was in the old Masse of the Communion and although the Papists doe abuse kneeling in the Idolatrous adoration of the Sacrament it was lawfully restored to the inuocation of God by Christ in the receiuing of the Communion euen as Christ himselfe and his Apostles and the Christians in the primatiue Church did vse it is also manifest as well by the testimonies of the first These as by this that neyther Prayer nor the Communion nor any other religious Action was performed in sitting after the manner of our Country Wherefore they that refuse to receiue the Communion vnlesse they receiue it sitting haue no warrant neyther by the example of Christ nor by his Apostles nor by the Primatiue Church FINIS a Herod ibidem boues mares cosdemque mundos ac vitulos vniuersi Egyptij immolāt at faeminas eis immolare non licet vtpote Isidi consecratas nam Isidis simulacrum muliebre est Bubulis praeditum cornibus quemadmodum 10 Grae●i describunt Bouesque faeminas omnes itidem Egiptij venerantur ex omnibus pecudibus longe plurimum b Diod. Sic. lib. 1 rerum antiquarū de Iside scribit illam fuisse filiam Saturni Rheae Osiridis sororem atque vxorē fuisse eandem cum Cerete quae primum inuenerit Triticum Hordenm hominibus prius incognita c Ego Isis sum Egipti Regina à Mercurio erudita quae ego legibus statui nullus soluet ego sum prima frugū inuentrix c. d Plutar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Herodot lib. 2 Enter Sacerdotes tertio quoque die totum corpus eradunt ne quis pediculus Deos colentibus aut alia sordes creetur Ibid. Vestem tantummodo lineam gestant Ouid. Nunc dea linigera colitur celeberrima turba Iuuenal Qui Grege linigero circundatus Ouid. Inachis ante thorū pompa comitata Sacrorum aut stetit aut visa est inerant lunaria fronticornua cum spicis nitido fulgentibus auro f Theodoretus lib. de curatione graecorum sermone 7. ait Israelem longinquum tempus in Egipto versatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prauisque moribus illius regionis imbutum ab Egipt ijsque perdoctum Idolis ac Daemonibus hostias immolare lud is praeterea choreisque assuetum ac Musicis Organis obl●ctari iamque in harum rerum habitu constitutum liberare Deus desiderans sacrificare quidem permisit non tamen omnia neque falsis Egiptiorum dijs sed sibi soli ac vero Deo Egiptiorū deos sacrificium victimāque offerre c. g Dan. 5. 2. 3. 4. h Esdr 1. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Cap. 23. Pag. 19. i Euseb Eccles hist lib. 3. cap. 25 Ioannes qui suprapectus Domini recubuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Iulium Pollucem in Ommastico in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non potest hic sumi pro lamina quia solu● summus Sacerdos illam gestabat k Clem. Al. Pae-dag lib. 2. cap. 10 Reijciendae quoque sunt vestimenti tincturae c. atque eos quidem qui sunt candidi non intus adulterini candidis minime cariosis ac operosis vestibus vti est conuenientissimum c. quocirca Cęum Sophistam iure approbo qui virtutis improbitatis aptas describit imagines quarum hanc quidem fecit simpliciter stantem candidae veste indulam et purā nempe virtutem sola verecundiae ornatam c. * Dan. 7. Clemens Alex. Paed. lib. 3. C. 11. Illud autem memoria maxime tenendum est quod sanctè dictum est conuersationē vestram in Gentibus habentes honestam vt in quo de vobis male loquuntur tanquam maleficis ex honest is ●●ribus suspicientes Deum glorificent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nobis ergo concedit Paedagogus frugali veste vti albo 〈◊〉 c. Albi vero colores honestati conueniunt c. Congruunt autem vestes aetat● personis ●guris naturae studijs l Tertul. de resurrect carnis Si famulum tuum libertate mutaueris vestis albae nitore annuli aurei honore patroni nomine ac tribu mensaque honoratur ob hanc causam albis vestibus induebantur baptizati quo meminissent se iam manumissos Euseb Hist. lib. 10. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulinus Ducit de fonte Sacerdos infantes niuios corpore corde animo Septimana in albis vide capitula Carol. Maxim anno Dom. 800. a Puluinaria dicebantur lectis i Dijs dedicati in quibus ill ●umsimula●ra solebant reclinari in hac significatione vtitur Cicero in Orat pro domo sua b Liu●o Dicuntur lectisternia cum sacr●rū gratia lecti in Temples ster● bantur ad discumbendū in Epulo publico c Virg. Aenei 1 Aulaeis iam se regina superbis Aurea composuit sponda mediamque locauit Iam pater Aeneas iam Troiana ●uentus Conueniant stratoque super discumbitur Ostro c. paulo post Nec non Tirij perlimina laeta frequentis Conuenê●e Toris uissi discumbere pictis d Seruius in vocem sponda Stipadia inquit antiqui non habebant sed stratis tribus lectis epulaba●tur Vnde Triclinium dicitur Sic Luc. cap. 22. Locum vbi Christus celebrauit vltimam Caenam vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caenaculum stratum Liuius libro 5. in Capitolio inquit Stratis tribus lectis conuiuiū opponebatur tribus Dijs Ioui Iunoni Mineruae Iupiter id est Iouis

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