Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	apostle_n	church_n	receive_v	2,239	5	5.5834	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17586	The re-examination of two of the articles abridged: to wit, of the communicants gesture in the act of receaving, eating, and drinking: and The observation of festivall dayes	Calderwood, David, 1575-1650.; Cowper, William, 1568-1619. Passage of Master William Cowper pretended bishop of Gallway, his sermon delivered before the estates, anno 1606. at which time hee was minister at Perth.	1636 (1636)	STC 4363.5; ESTC S118315	29,491	64

that the first institution was given for a patern whereunto wee ought to conform Now the washing of the disciples feet the putting off and on of Christs upper garment were ended before they sate down to the second course of the paschall supper and consequently a good space before the institution of the last supper Time and place are commoun circumstances to all actions The particular time and place when Christ instituted this Sacrament were occasionall They might not eat the paschall supper but at evening and therefore the Evangelical supper which was to succeed to it behoved to bee celebrate that night seeing Christs suffering was so neer at hand They behoved to eat the paschall lamb in a chamber in Ierusalem and consequently the supper behooved to bee instituted in a chamber after the paschall supper The number of such as did eat the paschall lamb behooved to consist of few betwixt ten and twentie and therefore they behooved to bee so few that night at the institution of the supper Their manner and kinde of sitting was a form observed among the Iewes at their commoun feasts and at the paschall supper Put the case that they stood at the first Passeover in Egypt as it can not bee prooved it were then extraordinarie and for that night only to signifie their hastie departure out of Egypt Sitting was the ordinarie gesture used at all religious feasts The Heathnicks sate at their feasts made of the remainder of the sacrifices offered to their idoles Amos 2.1 Cor. 8.10 to professe their communi●● and societie with their idoll or fellowship with devils as the Apostle calleth it 1 Cor. 10.20 Our Lord instituting his supper to bee the only religious feast to bee used in the Christian kirk observed the same gesture which was used at the paschall supper and other religious feasts Christ might easily have changed sitting into kneeling and very commodiouslie seeing they fate upon beds yet would he retain the same gesture which they used at the paschall supper Time and place are meere circumstances and the particular time and place were then only occasionall But the gesture is more then a meere circumstance as Master Paybodie pag. 34. confesseth This supper was institute in form of a banquet to represent not only our spirituall nuriture but also our societie and familiaritie with Christ who is to sup feast with us The Polonian Baroun Ioannes Alasco maintaineth further that our sitting eating and drinking at the communiō table is a figure and representation of our sitting at the heavenly table So doth Musculus upon Matthow 26 and Aquinas part 3. quest 60. make the Lords supper a type and fore-shewing sign of our glory to come Christ himself expresseth our peaceable fruition of the joyes of heaven by sitting with Abraham Isaac and Iaakob in the kingdome of Heaven Matth. 8.11 and by Lazarus resting in Abrahams bosome Luke 16. that is sitting at the heavenly table and leaning upon Abrahams bosome after the same manner that Iohn lay on Christs bosome when hee fate at this table Iohn 16. and Christ himself at the institution promised to his Apostles that they should eat and drink at his table in his kingdome and sit upon twelve thrones Luke 22.30 Yea this Polonian Baroun affirmeth that they have slender affection to the glory of Christ or our eternall felicitie that would abolish out of the kirk that image of our eternall felicitie in the celestiall glory to come which is so much recommended to us by Christ himselfe by the symbole of sitting at a banquet to the unspeakable comfort of all the faithfull We see that at civill banquets the time the place the number of persons and other things are variable but no other gesture hath beene used but sitting after one form or other according to the custome of the nation Even when men are invited by a king to a feast they are honoured with sitting in token of his familiar intertainment It appeareth by the practise of the Apostolicall kirks observing still this gesture albeit other circumstances of time and place and other things which fell foorth occasionally at the first supper were not regarded that the gesture of sitting is still to be retained Christ himself Luke 24 30. sitting at table in Emaus tooke bread blessed it and brake it This place is interpreted by sundrie ancients and modern writers of the ministration of the Sacrament And Master Paybodie himself pag. 86. is of that same judgement The apostle 1 Cor. 11. maketh not mention of sitting because he presupposed a lawfull Minister a table and sitting at the table and rehearseth only Christs actions and his words uttered to communicants sitting at the table Nor yet all his actions and his words as giving of the bread blessing of the cup either severally or conjunctly with the bread and the precept to drink all of it His chief purpose was to correct the abuse of the Corinthiās for not staying upon other for the Lord that night hee was betrayed said to all his disciples conveened together Take yee eat yee c. The love-feasts and the Lords supper went together the love-feasts in these times preceeding and the Lords supper immedialy following Doctor Bilson in his book of obedience pag. 653. sayeth that whether they went before or after they could not divide themselves each from other but they must offer the same abuse and disdain of the poor at the Lords supper which was ministred to them as they sate at their tables immediatly before or after their usuall or corporall refreshings Master Paybodie pag 86 and 94. thinketh that together with the institution itself after supper were grounded the love-feasts by continued occasion whereof his disciples might possibly for a time use sitting in the very act of receaving Doctor Downam in his second sermon pag. 61. confesseth sitting to receave the Sacrament to have been used in the kirk in the apostles times Sitting in the act of receaving was continued at sometimes in the Christian kirk evē to our times Mornaeus in his first book of the masse 1 cap. and 5 reporteth that the Monks of St. Bennets order communicate sitting for three dayes before Easter Bullinger in his book de origine errorum pag. 46 reporteth that not only in their monastries but also in cathedrall kirks they communicate sitting upon that day Now it was the custome of old not only for the Monks but also other Christians to communicat upon this day and no doubt after the same form The two thousand souldiours who were reconcealed to the Emperour Mauritius about the year 1590. by the travell of Gregorius bishop of Antioch receaved the Sacrament sitting upon the ground as Euagrius reporteth lib. 6. cap 13. Doctor Lindesay in his defence pag. 53 54. alleadgeth the like done by the Scottish armie at Bonnokburn in the dayes of King Robert Bruce Socrates in his historie lib. 5. cap. 23. reporteth of the Egyptians who dwelt near to Alexandria and the inhabitants of Thebais

the cup the second time because hee had made mention of it before Luke then by way of anticipation bringeth in Christ protesting in the 17. verse that the protestation of not drinking more may bee joined with the protestation of not eating more preceeding in the 16. verse therefore when hee cometh to the order of the institution verse 20. he omitteth the protestation and thanksgiving which are recorded by other Evangelists because hee made mention before of them verse 17. and 18. This anticipation or inversion of order in the Evangelist Luke was observed by Augustine and Euthymius Ba●adius and Suarez Iesuits Mewshius observeth other inversions in the same chapter Christ gave ●ot the cuppe to every one out of his hand which had been sufficient for dividing of it ●f no further had beene intended To drinke of one cuppe representeth fellowship in one commoun benefite but not that communication of mutuall love and amitie which is represented by reaching the same cup to other The guests at ci●ill banquets of old intertaining other courteously reached a cup of wine to other which cup they called philotesia metonimically because it was a symbole of love or friendship which name any man may justly impose upon the cup of the holy supper of the Lord sayeth Seuekius antiquitarum convivialium lib. 3. cap. 10. If there were no more but reaching the cup from one to another it were sufficient to exclude kneeling for what reason were it to kneel at the receaving of the bread and not at the receaving of the cup Were it not also absurd to see the communicants reaching the cup to other and the Minister to walk along to give every one the bread Analogie requireth that the bread should bee distributed among the communicants as well as the wine Christ said in the plurall number Take yee eat yee as well as drink yee divide yee and nor take thou eat thou therefore not only Piscator Tessanus and Hospinian but also Estius a popish writer upon the 1 Cor. 10.16 gather that they divide the bread as well as the cup. Beza sayeth that the manner of their sitting could not permit Christ to give every one the bread Mouline on the Lords supper 2 part pag. 97. maintaineth that Christ could not deliver the bread to every one of the disciples hands especially considering that the parties lying half along upon beds at the table tooke up more rowme then they do now adayes This distribution of the bread as well as of the cup is confirmed by the custome observed afterward Master Paybodie pag. 92.101 104. acknowledgeth that the Communicants at the first supper did communicate the bread and cup one with another as also in the Apostles times pag. 95. Bullinger in the place above cited reporteth that in the Monastries of S. Bennets order c cathedrall kirks they communicated upon Maunday-thursday panem azymum frangentes calicem invicem propinantes in tatum vetexis coenae vestigium preferentes that is breaking unleavened bread and reaching the cup to other This was a footstep of the order observed universally before upon the anniversarie day called the day of the Lords supper which is now called Maunday-thursday Frier Rainerius reporteth that the Waldenses participate mutually as was done at Christs supper Bullinger in his 6. decad sermon 9. that the supper of the Lord is then rightly celebrated when the communicants distribute the bread and the cup among themselves Gualter homil 118. in Marcum setting down the best form of celebration requireth that they break the bread to other and distribute the cup. Tindall in his tractat upon the Lords supper requireth that every man reach and break to his neighbour The latter confession of Helvetia which is approved by many reformed kirks and by our owne recommendeth this breaking of bread The Lords supper was denominate breaking of bread from that rite or ceremonie of the breaking of the bread Acts. 2. it is said the disciples continued in breaking of bread and Acts. 20 that the disciples conveened to break bread which is clearer then the former speach and importeth that the disciples or the faithfull themselves brake bread Estius a popish professour in Doway writing upon 1 Cor. 10.16 sayeth that in the primitive kirk they had the breaking of bread which was first done by the Presbyteri●● and deacons and after them in smaller pieces by the faithfull to whom it was given that they might distribute the same among themselves The Apostle 1 Cor. 10.16 sayeth The bread which we break is not the communion of the body of Christ that is the bread we break distribute and eat For the breaking alone by the Minister is not the communion of the body of Christ. The Apostle rehearsing the words of the institution sayeth not Take thou eat thou but in the plurall number take yee eat yee Yea Durandus Rational lib. 4. cap. 1. sayeth that the apostles celebrated as Christ did The breaking of the bread serveth for two uses first for the representation of Christs sufferings as also the pouring of the wine represented mystically the effusion of his blood Bullinger sayeth decad 5. serm 7. Wee break the bread of the Lord with our own hands for we our selves are to bee blamed that hee was bruised our sins wounded him wee crucified him and wee believe that not only hee suffered for others but specially for our selves Gualtor in his homil 295. on Matthew sayeth That every one when they break the bread acknowledgeth themselves to be the authours of his death and passion The other use is for distribution and reaching to other to testifie mutuall love and amitie If two should drink out of one cup and yet not teach to other it might well be thought there were no great kindnesse betweene them To divide the bread and to eat together in token of love and benevolence was a custome observed in the orientall countries and yet still in sundrie countries of the West Serranius in Iosuam cap. 9. Of this use the reader may finde more in Bullinger Decad 5. and Gualter 118. in Marcum Zuinglius in his exposition of the Christian faith reporteth that some sitting together casuallie and participating after this manner were reconcealed who before had beene at variance and that this fell foorth often If none must give the sacramentall bread but the Minister because hee acteth the person of Christ who gave his own bodie by the same reason they may not reach the cup to other as the Apostles did at the first supper where they represented the faithfull and communicated not as Pastours but as disciples as guests as other Christians as all our divines hold and among the rest Musculus cited by Doctour Lindesay pag. 59. This Doctour confesseth the cup may bee reached from one to another the Minister still acting CHRISTS person in his own place pag. 61.62 If none but the Minister must give the elements because hee representeth Christs person then might not the Deacon in

how dangerous it is The kirks in the Low-countries in their synods ordained that the communion be not celebrated kneeling for the danger of bread-worship The Polonian synods holden anno 1573. and 1583. were grosely mistaken in alleadging that none but Arrians or Anabaptists did sit when as it is well known that this gesture of sitting was in use in sundrie kirks in Europe of which wee have made mention before yea and Alasco before these times wrote more earnestly for sitting then any man else But these Polonian synods were mixed and consisted partly of Lutherians partly of such as adhered to the Bohemian partly of such as adhered to the Helvetian confess on Yet they confesse anno 1578. that it is neither the will of God nor the custome of the purer kirk to smite men with Ecclesiasticall discipline for externall rites Our opposits pretend the remedie of preaching and information of the people to direct their adoration aright But it is better to fill up the pit in the way then to set one beside to warn the passengers that they fall not in Watchmen are sometime negligent sometime blinde and ignorant or corrupt and perverse time should bee better spent then in leading poore soules through dangerous wayes which may bee forsaken All are not alike capable of information appearance of evill worketh more powerfully oft-times then the doctrine They alleadge that the command of the Magistrate in things indifferent taketh away the scandall I answere Can the supreme magistrate take away that aptnesse and fitnesse that any thing hath to intise and provoke men to sin The magistrates countenance maketh the scandall the greater and hee strengthneth it by authoritie Court-clawbacks tell us we should rather offend the people then the supreme magistrate but better offend that is displease him nor offend that is give occasion to the poorest soul let be many thousands to fall into any sin let bee so hainous a sin as is the sin of idolatrie The magistrate is not in danger of stumbling or spirituall falling into any sin for yee put the case hee esteemeth the matter indifferent The Apostle had rather never eat flesh nor offend a weak brother for eating flesh offered to the idole and sold in the mereat And yet hee had greater authoritie in such matters then any prince or generall assemblie The Belgick synods would not take so much upon them but forbade kneeling for fear of idolatrie If the kirk to whom the rule for directing the use of things indifferent in matters of religion are laid down to wit that all things be done decently in order to edification without offence may not presume so far far lesse the magistrate Wee maintain that kneeling in the act of receaving the sacramentall elements was not in use or at the least authorized till the great antichrist dominited There can not be an authentick testimonie alleadged before the opinion of real presence transubstantiation began to spread or to come to a more certain date for the space of a thousand years after Christ. There are some testimonies bearing the word adore but the testimonies are either counterfeit or to bee understood of inward adoration or of adoration in time of prayer before they communicate Or adoration is taken only for veneration but of kneeling in the act of receiving we hear of no authentick testimony as yet alleadged Doctour Burges is verie confident that the communicants kneeled in Tertullians time that is about 200. year after Christ for sayeth he the people shunned to come to the communion table on the station dayes because they might not kneel in the act of receiving but it behooved them to stand on these dayes and therefore sayeth he Tertullian inviteth them to come to 〈◊〉 the bread standing at the table publictly to reserve it and carrie it home and there receave it kneeling and so both dueties should bee performed the receiving of the Eucharist and the tradition on these dayes observed Tertullians testimonie is cited out of his book de oratione cap. 14. But the Doctour translated these words Quod statio solvenda sit accepto corpore Domini Because station or standing is then to be performed in receaving the bodie of the Lord whereas hee should translate thus because the station or fast is then to bee broken after the receaving of the bodie of the Lord. For the word statio in Tertullians language is taken for fasting or rather for some kinde of fasting dayes Wednesday and Friday were called station dayes on which they fasted untill the third houre after-noone and was distinguished from the other fasting dayes whereon they fasted of their own accord as Pamelius observeth out of Rabanus Maurus or rather as a late popish writer Albaspinaeus bishop of Orleance in his observations observeth were distinguished from other fast dayes which indured till the evening The meaning of Tertullian is this they were in an errour who thought that if they had receaved the Sacrament their feast should bee broken which should have continued to the set houre Nay saith Tertullian Nonne solemnior erit statio tua si ad aram Dei steteris Shall not thy fust or station bee the more solemne if thou stand also at the altar of God that is tho comu●●on table for so both are safe both the participation of the sacrifice and performance of thy service that is of the fast sayeth Plessie in his answere to the Theologues of Bourdeaux and in his answere to the bishop of Evereux pag. 225. hee sayeth that Tertullian would remove that scruple that as soone as ever they had communicated they thought their fast was broken Albaspinaeus seemeth to come yet nearer to the sence and sayeth Tertullian would reprove these that would break the station or fast as soone as ever they had receaved the Eucharist ' and not stay any longer in the kirk howbeit the time was short and some few prayers were outored after the deliverie of the Eucharist for they communicated about the ninth houre of the day which was the third houre after noone about the end of the fast on these station dayes for on other fasting dayes which indured to the evening they receaved not the Eucharist As for standing at the communion table upon these station dayes it was not because they stood only upon these dayes when they receaved the Eucharist Nam accepta Eucharistia non licebat ex corum institutis ex veteri disciplina de geniculis orare sayeth Albaspinaeus that is It was not leasome by the ordinances and old discipline of these times to pray upon their knees when they receaved the Eucharist Further he proveth that upon these station dayes they stood not alwayes but kneeled at their prayers for the whole time was a time of mourning afflicting of their bodies but in these times it was a signe of joy not to adore upon their knees Erat apud antiquos nascentis Ecelesiae Christianos quaedum inum unitas quoddam genus goudiide