Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	body_n	bread_n	consecration_n	998	5	11.2061	5	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

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

their holy rejoycing and thankefulnesse The like may be seene in Nehemiahs Dedication of the holy City which was dedicated with prayses to God Neh. 12.27 c. offerings and prayers Really but by a Perambulation about the wals and other solemnities there mentioned Complementally and in Ceremony The former reallities were Essentiall meanes of the Dedication the other only Accessory Ceremonies adjoyned to the reall things and no meanes of worship in themselues but per aliud by way of reference and reduction The Iewes did Dedicate their owne houses with prayers hymmes feastings and other Solemnities saith Mr. Ainesworth on Deut. 20.5 If it seeme hard That the Dedication is by the Canon referred to that vse of the Crosse I answer that the Canon doth not referre the Dedication to the Crosse simply as though that were the sole or principall meanes but onely to that as a Ceremony For thus goe the words Esteeming it a lawfull Ceremony and honourable badge whereby the Infant is dedicated c. And if I should say that Nehemiah dedicated the walls and Citie of Ierusalem by going about the walls thereof in two diuided companies you could not gainesay me nor would mistake the matter For it is vsuall to ascribe a thing done not alone the principall Agent but to any Instrument yea sometimes to occasions which worke not or to adiuncts as Mr. Cartwright well obserueth in his Answer to the Remists vpon those words of 2. Cor. 4.17 where it is said that our light affliction worketh for vs a far more exceeding and eternall waight of glory Worketh yea and it is an vsual kind of speech to say a thing is done by such a means as worketh not at all to the doing but only declareth what is done or to be done Thus a Gen. 41.13 Ioseph is said to haue hanged Pharaohs Butler The Priest to haue made b Leuit. 13. cleane the Leper the c vers 19. Sacrifices to make Attonement the Ministers of the Gospell to d Iohn 20 23. remit sins Ieremy e Iere. 1.10 to plant and plucke vp kingdomes and to make them drinke of the Lords Cup of affliction And thus wee say in Mariages With this ring I thee wedd which is after expounded that they haue declared their consent of Mariage by giuing and taking of a Ring Nor could the Makers of that Canon otherwise vnderstand themselues in those words vnlesse they would thereby crosse all that they haue said before in the body of that Canon in which they deny to the Crosse any Operatiue vertue and professe that the Sacrament is not better with it or worse without it That the child is fully baptized before that bee vsed and incorporated by the vertue of Baptisme into the mysticall body of Chri●● that they vse it only as the Fathers in their best vse as a Ceremony and Badge All which must bee ouerthrowne if Dedication bee otherwise ascribed to the Crosse then as vnto a Ceremony which signifieth the vse of the Dedication it selfe which is Really made by Baptisme which is to professe the faith of Christ crucified c. And that they so meant and no otherwise my poore selfe and others who haue stumbled at the Phrase might haue assured our selues out of the body and words of the Canon and the reference of their meaning to the Booke of Common prayer which expresly sheweth that this Ceremony is vsed only in token c. And in sooth had not the Popish abuse and Superstitions about the Crosse made vs iealous of all vse of it who would not haue thought this a decent Ceremony at the administration of Baptisme to reminde all the congregation of their Christian profession and warfare to which the Sacrament it selfe doth oblige them Wherefore if you were to subscribe to the letter of the Canon as you are not nor any man else you need not feare to take that interpretation of Ceremoniall only declaratiue Dedication For without violence to the Canon or mistake of it it is not possible to vnderstand it otherwise And therfore I say that as I would not let my Curate vse it if I held it vnlawfull so I will not forbeare the vse of it my selfe now that in my conscience I thinke the intended vse thereof to bee lawfull CAP. 14. An Obiection vsed to strengthen the former Argument answered Object THere is no man that doubteth whether Kneeling bee worship or no. Ergo At least that Ceremonie of Kneeling when we receive the Communion is not a matter of meere Order but of Worship Answ 1. It hath been shewed before cap. 10.1 that the gesture of Kneeling is neither worship nor signe of it but when so meant A Carpenter kneeles to driue a naile doth any man thinke this to be worship 2. That it is from common vse and by construction a signe of respect or reverence as well in Civill as Sacred vses 3. That it is not in any action of Gods solemne service either vnlawfull as prohibited of God or necessary as commanded of him though in some Actions more sutable to the kind of Seruice and more commodious to vs. 4. Lastly that it never was fastened by diuine Ordinance to any one kinde of religious action or other Wherefore the Question Whether God hath given man any power to mixe Actions of his worship more then to devise new worship of God may very well be spared For it supposeth Kneeling to be a worship by it selfe or at least ingraffed by the hand of God into some one action of his service which is not so 2. Wee yeeld Kneeling in the act of receiving the holy Communion to bee in our intention largo sensu in a large sense a worship of God that is propter aliud in reference to some other thing not in or ex se in or of it selfe but onely as all Circumstances observed as matters of Order and Decencie and Edification for the honouring of God in his services are worship and not otherwise The publike Declaration of the Church is that which must assure vs of the intended vse which because it is by some negligence left out of the later printed Bookes of Common Prayer I will heere set downe that I may be sure you shall know it There after a Preamble it is said in these words The 5 Rubrick s●t at the end of the Communion It is extant in all Books printed as wel in octavo as in fol in 5. 6. Edw 6 reestablished 1. Eliz. and still in force Whereas it is ordained in the Booke of Common Prayer in the administration of the Lords Supper that the Communicants kneeling should receiue the holy Communion which thing being well meant for a signification of the humble and gratefull acknowledging of the benefits of Christ giuen vnto the worthy Receiuer and to avoyd the prophanation and disorder which about the holy Communion might otherwise ensue lest yet the same kneeling might bee thought or taken otherwise we doe declare that

sight and service The Ring is meerely a civill signe of the Matrimoniall Contract as is Ioyning of hands The Crosse indeed would not signifie what it doth of it selfe but by Institution But as I haue shewed the very bodily gestures doe not of themselues signifie but by the Intention and Customes of men which is as by second Nature And so doth putting off of the hat signifie a respect also which when they allow though appoynted by men at the Sacrament the signification notwithstanding this is but a made quarrell that our Ceremonies signifie not but by Institution and long Custome of men And I pray you what difference vpon the matter whether by naturall light or generall notice of the meaning the Ceremonie bee significant And why not Forsooth this is to giue them part of the nature of Sacraments Indeed some in their heat call them Sacraments as Master Parker in his Treatise of the Crosse But Doctor Ames checketh that over-shoot and saith they are but Sacramentalia Sacramentals not well vnderstanding that Ceremonies were called Sacraments scil not from this that they signified for so did almost all Popish Rites witnesse Durandus but because they were appertinent to some of their Sacraments non ad esse but ad ornatum not to their being but to their comely being Take away saith Saint Augustine the Element and there is no Sacrament and take away the thing signified saith Zanchie and there is no Sacrament neither Sacraments therefore are not simple signes but Significantia obsignantia instrumentaliter exhibentia quod significant signes signifying sealing and instrumentally exhibiting that which they signifie The symbolicall Rites in Poperie vsed to effect some supernaturall grace by their vse were indeed presumptuous and sawcy counterfeits of diuine Sacraments But that meere signification of a morall duty should more then participate the proper nature of a Sacrament I shall then beleeue when I shall perceiue the signe of the sunne in a shop-window to partake the nature of the same or of Baals Image made to represent the same The nature of the Sacraments consisteth not simply in that they doe signifie which is common to all signes but in that they signifie the Couenant of grace by diuine institution and seale it to vs. Nor doe I beleeue that Ioshua pitched a Sacramentall signe in Shechem though it was to reminde them of the Couenant of God of which Circumcision was the Sacramentall signe I will now content my selfe onely to oppose this that this Imagination that significancy maketh a Ceremony to bee evill doth not appeare to mee to haue entred the heart of any learned man Iew or Christian till it was of late taken vp against our Ceremonies for a Couert for this I am sure of * See in the Archb. Def. pag. 120. his words that the Iewes had of their owne deuising aboue as Master Cartwright saith twentie for one more then wee haue of Ecclesiasticall significant Ceremonies Of the ancient Christian Churches it is rather to bee lamented as Augustine in his time did that they ouerdid in hauing so many then needfull to bee proued that all Churches had some such significant Rites And as for the later Churches of our Religion some haue more some as many some fewer then wee but all some And that the judgement of the Churches in their Confessions and of the prime men which haue written is for the allowance of some significant Ceremonies meerely Ecclesiasticall though they thinke as I doe the fewer the better is manifest Epist 8. pag. 211. Tom. 3. opuscul 2.14.82 Onely Mr. Beza hath a passage which seemeth to contrary this which I haue said namely That all symbolicall Rites ought to be abolished Contrary to what we had of Mr. Calvin that some such are to bee allowed as a profitable helpe to the ruder sorte of men But these two learned men differ not saue in shew for Calvin by symbolicall Rites meaneth such onely as are vsed to signifie some dutie to bee done And Beza meaneth such symbolicall Rites as were vsed not meerely for signification but as hauing some operatiue vertue in them either ex opere operato vpon the very doing of them as the Crosse or by meanes of their Consecration by prayers This to bee so I proue by Beza himselfe in his 8. and 12. Epistle from one whereof this Obiection is taken For Beza confesseth the a Aduersus fratrem Baldwinū in opuscul vol. 3. p. 324. Epist 12. Crossing to haue beene sometimes of at least tolerable vse yea and now the Superstition being remoued Kneeling sometimes a profitable signe b Epist 12. Opusc Tom. 3. p. 220. of Godly reuerence in receiuing the Sacrament The vse of the c Epist 12. pa. 219. Epist. 8. p. 212. Surplice to bee ex se res media of it selfe a matter indifferent yea and so the other two Wherefore hee did not judge meere Signification to haue defiled or tainted them for then their vse had neuer beene allowable or indifferent Therefore this exception against our Ceremonies that they are significant was not verely the cause of the quarrell but the quarrell of this exception And now I returne that the Church hath Commission to determine of Ecclesiasticall Rites which in truth shall appeare to her vpon due consideration to be of necessary vse whether per se or per accidens of themselues or by accident vnto the edification of it selfe by Rites vsed for Order and Decency and when need is significant And thus much the very definition of a Ceremony V●sin Catech. impres Ann. 1621. p. 772. which Paraeus hath may witnesse when of Church Ceremonies he saith That they are externall and solemne Actions instituted in the ecclesiasticall Ministery Ordinis vel Significationis gratia for order or significations sake which he maketh after two sorts Diuine and Humane Now I come to your Questions which I will answer to in short CAP. XVIII Six Questions about Kneeling answered Quest 1. WHether you allow kneeling to bee worship Answ Worship is either Cultus Seruice or Adoration or Veneration kneeling is a part of externall Adoration per se in it selfe as is the being bare-headed but not Cultus ex se seruice or worship of it selfe but per aliud with reference to another thing as it is a signe of true internall reuerence acknowledged to God and a part of that comelinesse which becometh men in partaking the seales of the Couenant of grace done to his honour It is in it selfe no more then a Circumstance of worship like as Fasting is of Humiliation and Prayer in a word Cultus reductiue non proprie dictus worship reductiuely not properly so called lawfull not commanded as before hath beene shewed Object But if this bee not worship there is no worship of the body I Answer yes for the very bodily Action of Eating and Drinking in the Supper is on the Receiuers part Cultus dei externus externall worship of God because commanded