Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	lord_n	resurrection_n	3,702	5	9.6795	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17127	A sermon preached before His Maiestie at Whitehall, March 22. 1617. being Passion-Sunday, touching prostration, and kneeling in the worship of God. To which is added a discourse concerning kneeling at the Communion. By Iohn, Bishop of Rochester.	Buckeridge, John, 1562?-1631.	1618 (1618)	STC 4005; ESTC S106770	134,604	258

est Ã sancta Synodo quoniam consonâ— conueniens per omnes Ecclesias custodienda est consuetudo vt stantes ad orationem vota Domino reddamus Because there are some that kneele at prayers on the Lords day and the daies of Pentecost therefore it is decreed by this sacred Synod because an vniforme and conuenient custome is to be kept in all Churches that wee shall pay our vowes to God standing at prayer To the same purpose are cited some other later Councels and Fathers to proue that which no man denies that the Primitiue Church vsed to stand at prayers on the Lords day and from Easter to Pentecost in remembrance of the resurrection of our blessed Sauiour of which I shall say somewhat in their proper place In which allegations I pray obserue a plaine repugnancie betweene the witnesses and the author that produceth them for they doe directly crosse and confound his purpose for he maketh the gesture of the Apostles to bee in a maner essentiall to this Sacrament in diuers respects For why 1 the time after supper 2 the element vnleauened bread 3 the place a priuate chamber and 4 the preparation of the receiuers fasting or full may and are changed by the practise of the Church vpon good reason but this gesture of sitting may not be changed for any reason so it must be of the essence of the Sacrament And againe it is repugnant to the Law of nature to change this gesture of sitting because it doeth agree with a feast or banquet the prerogatiues of a table Ex natura rei out of the nature of the thing that is a feast a banquet and a table and the behauiour of guests at such a feast Now all the witnesses produced Fathers and Councels giue euidence for standing which is as repugnant to the Law of nature as kneeling is and so this learned Logitian proueth standing to haue bene vsed in the Primitiue Church and concludeth Ergo we must sit at the Lords Table Besides all the Fathers and Councels that mention standing in time of Prayer on Sundayes and from Easter vntill Whitsuntide doe approue of this gesture of standing as it were Ex priuilegio contra legem publicam by the way of Priuiledge or priuate law for a particular reason or cause against the publike law of Prayer which by consent of all should be made kneeling in all humilitie And all priuiledges are derogations to the common Law and rule of right And therefore it is a very poore kinde of arguing to dispute out of a priuiledge to ouerthrow the publike rule of the gesture of prayer For the Fathers decreed standing for Sundaies and from Easter to PeÌ„tecost non ex natura orationis not out of the nature of prayer which ought not to bee made standing but rather in honorem resurrectionis Domini in honour of the resurrection of Christ which as that day the first of the Creation wherein light was seuered from darknesse Apoc. 2. as Iustine Martyr reasons arose from the dead and made that day to vs the first of our Recreation regeneration or resurrection from sinne wherein all the darkenesse of sinne and death and ignorance and types and figures and shadowes was dispelled the power of Satan the Prince of darkenesse was vanquished and so discouered to be vanquished and we were brought into the cleere light of the Gospel that hath not so much as a cloud of doubting no not of our resurrection to obscure this glorious light in as much as Christ that died for our sinnes arose againe for our iustification 1. Cor. 13.20 and so became Primitiae mortuorum the first fruits of the dead and vbi primitiae ibi alij fructus where there are first fruits there are other fruits the first haue relation to other or second fruits that will follow And Christ as hee arose solus alone neuer to die more others that were raised by Christ did rise to die againe as Lazarus and others did so hee arose Totus All Christ that is all the members of Christ and all that haue the same manhood with Christ shall arise after him the faithfull from the death of sinne in this life which is the first resurrection and all men from the death of nature in the life to come And in this respect the day of rest after creation in nature was changed from the Iewes Sabbath to the day of rest of Recreation in grace and honoured with the name of Lords day because the worke of Redemption from which Christ rested at his resurrection is a greater worke and much more beneficiall to vs then the worke of Creation For Creation giues vs beeing but Redemption restores vs to that beeing which was lost by sinne to the well beeing of grace and giues vs a right by the free gift of God to the best and blessed beeing of glory And here I cannot omit this one thing that the Author of these reasons cares not to make all the Fathers and Councels and the greatest of all Councels next to the Apostles Councell the great Councell of Nice of 318. Bishops sinners against the law of Nature so hee may say somewhat against kneeling though therein he said asmuch and more against himselfe then indeed he doth against kneeling For if sitting at the Lords Supper bee essentiall to the Table and feast and banquet of Christ and the behauiour of guests and coheires the Fathers and Councels are guilty of the violation of this Law of Nature who vsed and decreed standing at prayer on Sundayes And therfore as this man most weakely would infer at the Lords Supper also which in those times it seemeth was seldom or neuer omitted on the Lords day and so all his witnesses as they testifie against him that produceth them so they are tainted with the breach of the Law of Nature which is in effect the Law of God and so no way to be credited And if any credit be to be giuen to them certainely they are good witnesses against him that produceth them and therefore they doe in effect argue thus against him Standing at Prayer and the Lords Supper was in vse in the Primitiue Church by the testimonies of Fathers and the decrees of Councels Therefore Sitting is not the gesture of the Commucants at the Lords Supper To which if wee add that the Fathers of those times and Councels best knew the practise of Christ and his Apostles whose example they proposed to themselues as their rule and institution one of these things will follow that either standing is the essential gesture which Christ and his Apostles vsed and not sitting or els the Fathers and Councels changed the gesture of sitting vsed by Christ and his Apostles into standing vpon particular reason of the resurrection of Christ and then the present Church may vpon as important reason of humilitie which is indeed the lesson that Christ taught verbo exemplo by word and example change sitting and standing into kneeling

to Christ So it is plaine that in Tertullians time there were no stations on the Lords day and so the Lords day is not called the day of station because on that day they stood at prayer And station properly is nothing else but a diurnall watching in the time of solemne prayer in which they did watch in prayer 1. Pet. 4.7 as the Apostle said Vigilate in orationibus so this station was not so named for standing at prayer And Tertullian saith Their station shall be more solemne Si steteris ad aram Dei if thou standest at Gods Altar This is to be vnderstood of the stationary prayer made at the Altar which being made on the weeke dayes was made keeling and therfore stare here is genuflectere standing is kneeling And this sentence is full and complete in it selfe and then he addes Accepto corpore Domini reseruato the body of the Lord being receiued and reserued both is saued both the participation of the Sacrifice and the execution of our office And surely it is probable that they receiued the Sacrament kneeling as well as they prayed kneeling S. Cyprian is the fourth who affirmeth lesse then his Master Tertullian Anno 250. hee onely saith Cum stamus ad orationem when wee stand at Prayer and hee sayth nothing of the Lords day and from Easter to Pentecost whereby I conceiue hee knowing that at all other times they prayed kneeling and speaking in generall of Prayer his word stamus must not so much expresse the gesture of Prayer as the action of Prayer which whether it were standing or kneeling it must as the next words are be vigilant vigilare incumbere toto corde ad preces debemus we ought to watch and intend our prayers with our whole heart and then hee addes that which is vsed in our Liturgie sursum corda lift vp your hearts to which the people answere Wee lift them vp vnto the Lord by which we are admonished to thinke of nothing but of God and to shut our hearts against the aduersary As for S. Cyprian I take it his opinion is that they did bow or kneele at the receiuing of the Sacrament as in his place it will appeare The fift is S. Basil his words are In primo Sabbati erecti perficimus deprecationes Anno 370. De spiritu litera sed rationem omnes non nouimus vpon the first day of the weeke wee pray standing but all know not the reason He giueth two 1. the Resurrection of Christ 2. that day is Imago seculi futuri the Image of the world to come which shall neuer haue end that knowes no euening nor giueth place to a succeeding day But speaking afterwards of kneeling he saith Insuper quoties genua flectimus rursÃ¹s erigimur ipso facto ostendimus quod ob peccatum in terram delapsisumus per humilitatem eius qui creauit nos in Coelum reuocati sumus As often as we kneele and stand vp againe by this deede wee shew that for sinne wee are fallen to the ground and by his humilitie that created vs wee are called backe to heauen In which it appeares that confession of sinnes which alwayes goeth before the Communion requires kneeling that we may fall to the earth by humilitie as wee fell to the earth by sinne S. Hierome is the sixt his words are On the Lords day and throughout the Pentecost Anno 390. Contra Lucifer by the tradition and authoritie of the Church wee doe not adore on our knees nor fast The word wee hold it not lawfull is not in Hierome but it seemes this Author added it out of Tertullian In which I marke one thing which this Author might haue obserued in all his authorities that the Church hath authoritie to change a gesture from the natural and prescribed gesture vpon particular reason And why then shall not the Church haue power to prescribe a gesture at the Lords Table most suring with the memory of Christs death and the carriage of humble contrite Communicants In which case I pray you heare what Hierome saith vpon those words of the Apostle Eph. 3. Flecto genua Haec auteÌ„ spiritualiter exponeÌ„tes non statim iuxta literam orandi consuetudinem tollimus qua Deum genu posito supplicitÃ¨r adoramus fixo in terram poplite magis quod ab eo poscimus impetramus legimus enim Paulum in littore sic orasse geniculationes in oratione praeceptas sed illud aedificat supplices sicut veram geniculationem esse docemus in anima quia multi corporale flectentes genu animae nequaquam poplitem curuauerunt contra alij erecto Deum corpore deprecantes magis se animo curuauerunt Expounding these things spiritually we doe not presently take away the custome of praying in which we adore God humbly vpon our knees and obtaine that of him which we most desire setting our knees to the earth for we reade that S. Paul prayed thus vpon the shore and kneeling was commanded in prayer But this doth edefie the simple as wee teach the true kneeling to bee in the soule For many bowing their corporall knees do not bow the knees of their soule and on the contrary many praying to God standing vpright haue more bowed themselues in soule In which words I obserue 1. when we kneele then wee adore God supplicitÃ¨r humbly in the fashion of supplicants 2. By kneeling magis impetramus we preuaile more in our Peticions 3. Kneeling is not onely grounded vpon imitation and example but praecepta It is commanded So S. Hierome though he permit standing at prayer vpon a special reason yet he holdeth kneeling to be sub praecepto and of greater force in the sight of God S. Chrysostome is the seuenth his words are Anno 398. Frustra stamus ad Altare in vaine doe we stand at the Altar expecting Communicants and none come and that is common with vs to stand vntill the people draw neere then kneele whose words I haue answered before in Dionysius Alexandrinus S. Augustinus is the eighth who saith Propter hoc ieuinia relaxantur stantes oramus Anno 420. Epist 119. cap. 15. quod est signum resurrectionis For this cause we remit our fasts and stand at prayer which is a signe of the Resurrection which is no more then is granted And yet in the end of the 17. chapter he concludeth of it Vtrum vbique seruetur ignoro I know not whether it be obserued euery where There is a reason added out of S. Augustine in the same 15. Chapter which I accept of though I finde it not there that kneeling is a gesture of a Penetentiary and of such outward humiliation as is wholy disagreeable with the solemnitie of reioycing on the Lords day S. Augustine indeed mentioneth rest and reioycing and then addeth Propter hoc for this cause we fast not but stand wherin I see no reason but a man may haue rest and reioyceing for Christs Resurrection and

yet haue sorrow and contrition and humiliation for his sinne without which no man can bee duely prepared for the Lords Table And as standing at prayer may agree with rest and reioyceing so compunction and humiliation is most sutable to a Penetentiarie and all Communicants must first be penitents and examine themselues and discerne the Lords body before they receiue it And therefore they that reioyce at Christs Resurrection and so stand must bee contrite and humble and so kneele when they participate of Christs Body and Blood And I presume it will be plaine that S. Augustine required kneeling at the receiuing of the Body and Blood of Christ And here I pray you obserue what a vast hiatus gulfe or space this Author maketh From S. Augustine he descendeth per saltum or rather praecipitium hee leapeth or rather casteth himselfe downe headlong to Anselme our Archbishop of Canterbury a long leape from the beginning of the fiue hundredth yeere vnto eleuen hundred yeeres at one iumpe It seemeth in all that time of 700. yeeres he could not finde one writer except a Councell or two that spake for standing at Prayer And S. Augustine though hee allow the custome of the Church in standing at prayers for certaine dayes yet hee doubteth of the successe of the decree of the Nicene Councell in that case Epist 119. cap. 17. in his last words Quod vtrÃ¹m vbique seruetur ignoro which whether it be euery where obserued I know not and hee would not haue made the doubt if hee had not knowne that it was not euery where obserued And if it were doubted whether it were obserued in S. Augustines time who liued about an hundred yeeres after the Nicene decree I should haue thought it had bin quite discustomed long before Anselme but that it was held in life by some after Councels yet from the last Councell vnto Anselme there passed about 300. yeeres in which time there is not found one word in fauour of standing at prayer Now this Author from S. Augustine cites no other till he come to Anselme who liued neere 700. yeeres after him yet this gesture of standing is mentioned in Beda and Alcuinus and I finde it in Hugo de sancto Victore who liued neere 60. yeeres after Anselme But in this I obserue That this standing was not during all the Liturgie but onely at a part not at the Eucharist For Hugo de sancto Victore obserueth that they stood at prayer vntill the Collect Domine Deus Pater qui nos ad principium O Lord God and heauenly Father which hast safely brought vs to the beginning of this day which is the last Collect in our first Seruice in the Liturgie of the Church of England I say the first Seruice for it is still in vse in some Cathedral Churches in England they haue the first Seruice on the Sunday morning and then goe out for a time and come in againe and beginne at the Lords Prayer ten Commandements or second Seruice and so goe to the Communion and the first Seruice is said in the ordinary place but at the second the Priest goeth vp to the Communion Table or Altar and there proceedeth to the Communion And in some Churches the Sermon is betweene the first and second Seruice Yea in some Parish Churches though they goe not out to come in againe yet they make a pause and knoll a Bell to giue warning of the beginning of the second Seruice De diuinis Officijs And I finde in Alcuinus somewhat recorded to the same purpose His finitis omnes exeunt this being ended and in this there is no mention of the Eucharist all goe out And Hugo de Sancto Victore speakes in the fame place of so much of the Liturgie De Officijs Ecclesiast lib. 2. cap. 2. as he there reckons Et haec omnia in Dominicis diebus caeteris festiuis diebus stando dicuntur propter memoriam Dominicae resurrectionis cum quo omnes sanctispe consurrexerunt And all these prayers are sayd standing on Sundayes and other festiuities for the memorie of the Lords Resurrection with whom all the Saints are risen in hope And hitherto hee hath not one word of the Eucharist After Cap. 4 Hugo makes a difference Inter preces orationem which must be expounded by some that are better skilled in their Masses and orders then I am His words I will relate and leaue them to the iudicious Reader to be further scanned Dum preces dicuntur Sacerdos qui peccator est cum peccatoribus prostratus est sed quia vicem tenet Christi stando dicit orationem vt resurrectionem recolat eius cuius vicem tenet While the prayers are said the Priest because hee is a sinner kneeles or prostrates himselfe with sinners but because hee beares the place of Christ he saith the prayer standing that he may remember his Resurrection whose place he beares Here be preces prayers many in number which both Priest and people all sinners say prostrate or kneeling and here is oratio one prayer in the singular whether the Lords prayer or some other singular prayer made for the celebration of the Resurrection I cannot resolue but must leaue it to the Readers more mature iudgement But the argument is very probable because Hugo designeth some prayers that were sayd standing which are no part of the Communion therefore the speciall prayers vsed at the receiuing of the Eucharist were not said standing but kneeling according as the Deacon called to the people Flectamus genua Let vs kneele and as wee in our Liturgie stil obserue at the confession before the Eucharist Make your humble confession to Almightie God meekely kneeling on your knees And surely Anselme vpon those wordes Cap. 4. ad Coloss Instate in oratione saith little for it for in the place cited hee onely sayth It becomes all to bee instant in prayer And hee doth well to command to watch in prayer vt cum stamus ad orationem that when wee stand at prayer all carnall and worldly thoughts may be banished Cumstamus ad orationem is no more but cum oramus when wee stand at prayer is no more but when wee pray and so much his reason shewes for we must watch in prayer bee it on Sunday or any other day and drowsie and sleepie prayers are neuer acceptable vnto God and the word of the Text is Instate in oratione bee instant in prayer and watch in the same with thankesgiuing and Instare in oratione and astare ad orationem to bee instant in prayer and to stand in prayer are of one extent to bee vsed at all times Sundayes and other dayes and this watching in prayer with thankesgiuing is as much required in kneeling as in standing and wee must shut out all worldly and fleshly thoughts in all our prayers Wherein because Anselme doth not mention this priuate law of standing at prayers on

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