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	wine_n	17,076	5	7.8457	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80635	Some treasure fetched out of rubbish: or, Three short but seasonable treatises (found in an heap of scattered papers), which Providence hath reserved for their service who desire to be instructed, from the Word of God, concerning the imposition and use of significant ceremonies in the worship of God. viz. I. A discourse upon 1 Cor. 14.40. Let all things be done decently and in order. Tending to search out the truth in this question, viz. Whether it be lawful for church-governours to command indifferent decent things in the administration of God's worship? II. An enquiry, whether the church may not, in the celebration of the Sacrament, use other rites significative than those expressed in the Scripture, or add to them of her own authority? III. Three arguments, syllogistically propounded and prosecuted against the surplice: the Cross in Baptism: and kneeling in the act of receiving the Lord's Supper.	Cotton, John, 1584-1652.; Nichols, Robert, Mr.	1660 (1660)	Wing C6459; Thomason E1046_2; ESTC R208022	73,042	79

sitting The other word is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sitting Matth. 15.35 Mark 6.40 and 8.6 Luke 11.37 and 14.10 and 17.7 and 22.14 Joh. 6.10 and 13.12 and it may be not above once otherwise Joh. 21.20 These words are translated sitting by our English Translators Joh. R●yn plect 79. pag. 941 942. Annot Bez. in Joh. 13.23 as in the late Translation in the Geneva and in that of the great Bibles to which we were tyed by Law to subscribe Beza Piscator Arias Montanus the vulgar Interpreter the Doctors of Rhemes do thus translate them and do not Grecians know that these words do properly note the gesture of sitting Indeed the fashion of sitting in the Oriental parts Perk. Case of Consc l. 2. c. 11. S. 1. And Com. in Matth. 4.9 was different from that that is used in the Northern Climates but National circumstances carry not the nature of gesture I conclude then that seeing this kneeling is not a gesture of necessity ease order or civill furtherance it is a gesture of reverence and worship Secondly kneeling in the act c. is a Religious worship for all bodily worship is Civil or Religious Civill is such as is performed to the Inhabitants of the same society as of man to man in respect of superiority in office Perk. Case l. 2. c. 11. Sect. 1. age or gifts This is performed by man but to such with whom he doth converse and then onely to Angells when they had visible communion with man Such civill adoration kneeling in the act of receiving is not for what finite social object is there present at the Communion to which kneeling should be performed To worship man at that time with such solemn worship is to worship God by the halves if not to give that to man which God doth appropriate to himself Humane Authority commanding this gesture doth not make it civil no more then it makes Prayers c. civill actions by enjoyning them to be made Seeing this is not a civill gesture it must needs be Religious 2. Religious adoration as it is an opposite member to civil is Spiritual and unlimitted in all places at all times and in all thing● causing him that worshippeth to adore before that which is worshiped and this is performed to God or something that is reputed and worshipped as God Of this kind is the kneeling in question as the chief Patrons of conformity do aver saying Whitg def p. 598. tract 15. c. 1. Div. 2. that it is the meetest and fittest in respect of Prayer and Thanksgiving It is a gesture of Piety and more necessary in this act than in any other Hook Eccles Pol. lib. 5. S. 68. Cov. against Burg. p. 143. Of this kneeling the Book of Common Prayer Authorized by King Edward the 6th saith it is commanded for signification of the humble and gratefull acknowledgment of the benefits of Christ given to the worthy receiver Add further that such kneeling as this done to Idolls would be an Idolatrous worship which could not be except it were a Religious worship To conclude bowing the knee doth sometimes in the Scripture note the whole worship of God Psal 95.6 1 King 19.18 Esay 45.23 Rom. 14.10 Phil. 2.11 Ephes 3.14 Hos 13.2 From all this the conclusion may be inferred that kneeling in the act of receiving is a Religious worship This kneeling is a relative adoration of God before a Creature with respect unto it The Sacrament is a consecrated Creature and before the Sacramental Bread and Wine we are required to bow In the intention of the Law and in the opinion of the most people there is a relation had in the very act of bowing unto the Sacrament though it be not the object in which they purpose their adoration should determine Is there not the like respect as the Papists have when they kneel or knock their breasts before a Cross or Crucifix c The act of kneeling and the Circumstances thereof do convince that there is such a relation for we are allowed to sit or stand meditating or singing Psalms c. untill we be about to receive the Sacramental Bread and Wine and when it is given by the Minister to be received by us Law requires that we should reverently fall down on our knees and the practice of most is sutable ther●to Searce is there if any more visible sign and token to the eye of the spectator to convince the Papists of adoration of the Sacrament than this our bowing at this time is to declare that there is an actual reverence had to the Sacrament when we kneel to God before it If a man were not onely to bow before it but to it what could he do more If in this sense and after this manner a man should bow to an Image would not wise men judg this act an adoring of the Image or of God before it The Book of Common Prayer of Edward the 6th enjoyneth this posture to avoid the profanation of the Sacrament The urgers and maintainers of kneeling Th. Hutton part 2. p. 54.56 Eccl. regim p. 140. Spar. perswas to unifor c. 4. Th. Hurt part 2. pag. 62. tell us in plain tearms That kneeling is done to the Bread and Wine not simply but as resembling Christ that none is so sottish to adore the sign but the thing represented by that sign that our bowing is an outward reverence meet to be performed because of the holy action in hand that it s done to keep the Sacrament in reverence c. and that we kneel to put difference between ordinary Bread and Wine and these Sacramental to which we give more reverence because its more then ordinary Bread and Wine and partly to stir up in our selves and others a more Religious estimation of these Divine Seals partly to remove all profane thoughts of contemners and despisers of the Sacrament of the body and bloud of our Lord Jesus partly to put a difference hereby from our common bread and Wine which we take in our houses and at our Tables and partly to teach us to lift up our hearts to God to bless his own Ordinance In a word Articles have been put into and allowed in Ecclesiasticall Courts which have charged the Ministers to have delivered the Sacrament unreverently to the people not kneeling To omit the opinion of the vulgar who come as they say themselves to receive their Maker or who place holiness in the outward bowing and have relation to the Sacramentall Signs which yet addeth some strength to the matter in hand Eccl. Pol. l. 5. Sect. 5. I conclude with Mr. Hooker who saith well In actions of this kind we are more to respect what the greatest part of men is prone to conceive then what some few mens wits may devise in construction of their own particular meaning Now it remains that I assay to prove that kneeling in the act of receiving hath no special warrant from the Word This

he hath chosen as to hold it presumption for any to imitate him in devising of the like For example none might devise an Oyl like his nor an Altar besides his Exod. 30 38. Lev. 17.3 Lev. 10.1 none a fire like the fire that he hath chosen yea in his works themselves he is not magnified as he deserveth till we confess None is able to come after him and till we say Who is able to do the like Exod. 3.14 Again where man deviseth new signs the signs of God are vilified as if they were from an Humane Spirit yea as if they were lesse fit and convenient And whereas Man is carnall blind and impotent and yet a lover of his own devices no lesse than Pigmalion of his own Picture if he should be suffered to invent new Signs they would be carnal and not spiritual dead having no Power dark veiling the brightness of the Sacraments and yet more loved and delighted in than the Sacraments themselves Calr opusc de Neces R form pag. 59. Joseph Antiq. lib. 15. cap. 8. Aegesip lib. 2. cap. 13. For example a Temple built on Garezim like the Temple of Jerusalem overtopped the Temple And to what fame arose a Temple which Orias built in Heliopolis like to that of the Lord 's in Jury What our heavenly King delivereth his People must be marked with no other form or print save that which is framed in his Word and in his own Sacraments And however God permitted the ancient Fathers to fail in heart in some particulars against thei● general Doctrine yet they ever disallowed and abhorred the changing of signs instituted by God and the devising of others determined to signify the same thing that was sealed by the Sacraments The memory of the Barsamani and Semidalitae is abhorred Danes in Aug. de haer cap. 64. Concil Bracarens 3. cap. 1. Conc●l Constan 6. in Trullo cap. 99. Aug. de haeres cap. 28. Can. Apest c. 3. Decret par 3. dist 2. cap. 1.2.3.4.5.6.7 Concil Const 6. in Trullo cap. 32. Lamb. Dan. in Aug de haer cap. 28. 64. Concil Antisiodorens can 8. for that instead of Bread they used Meal even as others are utterly condemned for bringing in Orapes instead of Wine The Ar●●mans added sodd meat to the Bread and Wine of the Lord's Supper The Aquarli changed Wine into Water The Artotyritae added Cheese to the Bread in the Supper upon an imitation of ancient times when the fruits of the Earth and the fruits of the Cattel were wont to be offered to the Lord Others added Hony to the Wine in the Supper and some Milk But all these are condemned because they are not in the Institution Q. These Hereticks and Sects condemned brought in their devised signs as parts of the Sacraments which is a thing to be condemned But what say you of signs devised by humane Authority and annexed to the Sacraments not as parts but for signification only A. Signs annexed to the Sacraments for signification to declare or teach what God promiseth to man or what duty man oweth to God are parts of the Sacraments no more than some of the former and the Reasons brought to condemn them do cashiere and cast out these also 1. For if he be not devout but presumptuous who administreth otherwise than he hath received of the Lord then must all strange signs be abandoned which hath not been seen and approved of God The charge of the Lord to his People is this Ye shall do my Judgments and keep my Ordinances to walk therein Lev. 18 4. Deut. 27.26 Gal. 3.10 Deut. 6.13 Mat. 4 10. Deut. 12.32 Deut. 4 1.2 Zanch. d. Scrip. q. 8. prop. 1. Co. s 2 A●g Exod. 12.24.43 27.21 29.9 30.21 Deut. 4.1 the meaning is plainly this Ye shall observe all mine Ordinances Moral and Ceremonial and them onely as the words of this Law is explained by the Apostle All things which are written in the Book of this Law And him thou shalt serve is expounded by our Saviour Him onely thou shalt serve more expresly the same Commandment is repeated in other places What things soever I command you observe to do it thou shalt not add unto it nor diminish from it To what might they not add neither to the Law Moral nor Ceremonial as the Word signifieth and all Circumstances of the Text do convince For in the former of those places Israel is exhorted to hearken unto the Statutes and Ordinances of the Lord under which two words often joyned together are comprised all duties of the Law moral and ceremonial And thereupon immediately follow these words Deut. 4.8.40 Deut. 5.1 and 6.1 and 12.1 Mal. 4.4 Lev. 18.5 and 19.37 and 26.22.18.22 Deut. 4.1 2. Exod. 25.9 40. and 27.19 Ye shall not add unto the Word or things which I commanded unto you The same is more clear in the second place for having recited many Precepts Ceremonial and some few Moral he concludeth Whatsoever I command you to observe take heed to observe it c. And Moses himself faithfully in this performed the charge of God for having received a Commandment from him to make all things pertaining to the Tabernacle according to the pattern shewed in the Mount he presumed not to add one pin to that was shewed him but strictly followed his Sampler in every point Exod. 39.42 43. And if Moses durst not challenge authority of himself to ordain Sacramentall Rite● and annex them to the holy Ordinances of the Lord how shall we be assured that the Church hath any liberty herein what reason can be given why that should be warrantable in this age of the Church and in that unlawfull If the Church will presume to claim any such Prerogative it is necessary she produce the Charter wherein the Lord hath confirmed such a Priviledg unto her which before he denied to that his Faithfull servant with whom he was pleased to speak familiarly and in most friendly manner The worthy Reformers of Religion who lived in the Church of the Jews after the dayes of Moses knew no such grant for they kept themselves precisely to the Law of the Lord by the hand of Moses not turning there-from in any thing without special and extraordinary inspiration David gave to Solomon his son 1 Chron. 28.12.19 the pattern of all that he had by the Spirit of the Courts of the house of the Lord of all the Chambers round about c. And Hezekiah set the Levites in the house of the Lord 2 Chron. 29.25 with Cymballs with Psalteries and with Harps according to the commandment of David and of Gad the Kings Seer and Nathan the Prothet for so was the Commandment of the Lord by his Prophets Ask the Scripture whether ever the godly Kings among the Jews had any such Authority to bring in any special Action or Ceremony into the service of God without special warrant Search the Scriptures about this matter and if

gesture being proved to be a relative adoration of God before a consecrated Creature it is of a special and peculiar nature and use and therefore ought to have a peculiar warrant from God to authorize it otherwise gestures of this kind cannot be used in Faith for these are not discernable by the light of Nature neither can the general rules of the Scripture yield ground for such When the act done is of special nature it must have a peculiar direction The Jews did not worship towards the High Priest or his Attire Exod. 12.11 Exod. 15.16 Exod. 12.11 1 Cor. 5.7 and 10.3 4. towards the Paschal Lamb the Manna the water of the Rock or their Sacrifices in that sense as they did before the Ark of the Covenant or the Mercy-seat in the Tabernacle or in the Temple although these holy things were Types of Christ Nature could not teach neither yet any general rules in the Scripture why before one rather than before another they should bow therefore for this peculiar adoration there was a special appointment Numb 21.8 When the Israelites also were stinged with fiery Serpents they looked up at the Brazen Serpent which was a Type of Christ that they might be healed but this was by special direction Now as for kneeling in the act of receiving who can shew any peculiar institution Moreover Canonical kneeling is not authorised by Gods Word nor by any general rule 1. Both maintainers and urgers of this gesture say it is indifferent and that it was so reputed by the State appears by this that in the beginning of Queen Elizabeth's Reign standing was ordained at Coventry and Northampton by vertue of her Highness Commission and kneeling abolished 2. Christ and his Apostles at the first institution of the Communion did not kneel which they would have done Matth. 26.20 26. Mar. 14.18.22 Luk. 22.14.17 Joh. 13.12 if this gesture had been divinely ratified 3. The Apostles after Christ's Resurrection delivered nothing concerning the Lords Supper but what they received of the Lord. 1 Cor. 11.23 and yet delivered the whole counsell of God Act. 20.20.27 but yet say nothing of kneeling which doubtless they would have done if it had been a divine Ordinance Kneeling is not of that antiquity to have ground or institution by the Apostles That mention which may seem to be of it in Origen Homil. 5. in divers Evang. loca is nothing the book being counterfeit Rob. Cocus in Censuram quorundam veterum Script pag. 13. Gorgonia her bowing before the Communion Table or Altar was in the night intended for Prayer Sozem. lib. 8. cap. 5. not to receive the Sacrament About the year of our Lord 157 Euseb Hist Eccles lib. 7. cap. 8 or 9. Bez. Tractar the large Vol. 3. Part. 183. De Coron milit cap. 3. Can. 20. De Spir. Sanct. cap. 27. Gentillettus exam concil Triden lib. 2. Sect. 4. pag. 44. Dr Fulk answ to Rhem. 1 Cor. 11.29 Sect. 2.4 Jewel's resp artic 8. divis 1. Zach. Urs common Chitr consid error 3. consid Bale in the Life of Honorius 3. Tho. Mort. Pret. Appeal lib. 4. cap. 29. Sect. 3. Hispin Hist Sacra part 1. lib. 4. Francis While 's answ to the Treatise called White dyed black part 2. p. 347. Perk. Idol of last times last particular c. Willet Synops contr 13. q. 4. pag. 649. edit 1614. John White 's way to the true Church Sect. 50. Num. 9. Stat. 1. Eliz. cap. 2. it may appear that Standing was used at the Communion About the year 160 Justin Martyr giveth not the least inkling of this Gesture but mentioneth the Peoples coming to the Table Tertullian who was about 180 or 200 years after Christ reports That in his time they used not to kneel at prayer upon any Lords Day or upon any other Day between Easter and Whitsuntide In the Council of Nice 327 a solemn Decree was made That none might pray kneeling but standing upon the Lords Day This continued in Basil's time if that Book was his Anno Domini 380 and was afterward confirmed by the sixth Council holden at Constantinople So that either the antient Churches never received the Sacrament on the Lords Day which is without controversy most false or they used a Gesture of greater reverence in receiving the Sacramentall Bread and Wine than they did at prayer whereof there is no likelihood or else it must be granted That they were accustomed to receive the Communion with some other Gesture than kneeling Anno 380 in Gregory Nazianzen's time the People stood at the Communion about the Table I will for brevity omit other pertinent Testimonies for this purpose which he that will may read in the Acts and Monuments in the difference between the Church of Rome that now is and the antient The sum of Paul's Doctrine delivered to the Gentiles c. Also in the Dialogue between Custom and Truth pag. 1264. Edit 1610. To draw to an end very many of our learned Worthies do affirm That odoration or bowing before the Sacrament came into use in the dayes of Honorius the third But whatsoever the Original of it was That which I have spoken sheweth that it is but a humane Tradition Seeing therefore that kneeling in the Act of receiving the Sacramentall Bread and Wine is a religious adoration of God before a consecrated Creature with respect unto it having no speciall Warrant out of the Word of God it cannot be used without sin Hitherto of the Arguments directly concluding the unlawfulness of the controverted Rites Now follow the considerations for which our request not to be urged unto conformity may seem reasonable 1. It was not the intent of the Statute by which the Ceremonies stand in force to perpetuate the use of them but onely to tolerate them out of hope of a fitter time of reformation This Law was not intended to be reversed or the benefit thereof to denyed In the Procla prefixed and set before the Book of Canons though the Proclamation of his Highness did ratify the Authority of the Bishops to make Ecclesiastical Canons as the words of that Proclamation do import most humbly desiring us to give our royal assent unto the said Canons 2. Non-conformity proceeding from fear of sinning against God Treatise of Ceremonies prefixed before the Book of Common-prayer And Stat. 1. Eliz. cap. 2. B. Bilson ag a. Apol. part 2. pag. 349. Mort. answ to the Popish demands Demand 30. is neither contempt nor scandall and therefore may be allowed favour in the eye of the Law If a bare omission of a Rite were contempt then all that use Bowling which the Law dissalloweth and do not were Caps and such Habits as the Statute enjoyneth shall be Contemners Where we dare not do we are ready without resisting to suffer and suffering is as sure a Sign of subjection as obeying In some cases the Law is satisfied by submitting a mans self to the Mulct Neither is forbearance a