Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	body_n	consecrate_v	3,119	5	9.9831	5	false

Text snippets containing the quad

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

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

both the Bread and Cup were consecrated before The present Roman Missall observeth the Ceremony of putting a parcell of the Hoast into the Cup at that time of Pax tecum but hath without any great shew of change altered the words and to another meaning For whereas it was onely said Fiat commixtio corporis Christi c. which is in plaine termes Let the Resurrection of Christ profit vs to eternall life who receiue the Eucharist They haue now made it Haec commistio consecratio corporis sanguinis Domini nostri Iesu Christi fiat nobis c. as meaning to teach that there is in the very Sacramentall signes or vnder them a mixture of Christs Body and Blood made and so a presence of whole Christ in every drop of wine and crumme of the bread by Concomitancie Haec Commistio fiat Lastly that the Romane Church did not then beleeue any Reall presence of Christ as brought vnder the Species by the Priests and formall words of Consecration appeareth by this that when the Bishop did consecrate there was but one Chalice or cup of wine before him of which a little was after powred into other vessels of wine to consecrate that for the Communicants Quia vinum etiam non consecratum sed sanguine Domini commixtum sanctificatur per omnem modum because the Wine that yet was not consecrated but onely mixed with the Blood of our Lord is sanctified by euery way by them vsed whereas now the Consecration is limited to certaine formall words and to onely so much as the Priest intendeth to consecrate because forsooth no more can be made the Body or Blood of Christ then is at that instant turned thereunto Wherefore I now assume as manifest that the Romane Church was not as yet nor before the 900 yeere of our Lord possessed of the dotages either of Consubstantiation or Transubstantiation And yet euen then obserued vpon the Station dayes when they might not kneele in publike prayer yet at the Celebration of the Sacramens to bow downe themselues in those prayers wherein they might not kneele in token of their humble and reuerend acknowledgement of the speciall grace of God signed sealed and exhibited to them thereby And that they likewise had care in the act of receiuing to discerne the Lords Body reverentiâ singulariter debitâ with reuerence then specially due to it Rhemig vixit An. 590. habetur in Bibl. Patr. Tom. 5. part 3 pag. 887 Colum. 2. A. as Augustine speaketh no man can doubt For therefore Rhemigius the Bishop of Rhemes in 1. Cor. 11.24 c. coupleth the consecration and participation in that respect saying Quotiescunque accedimus ad consecrandum vel percipiendum Sacramentum muneris aeterni quod nobis Dominus pijssimus in memoriam sui dimisit tenendum cum timore compunctione cordis omnique reuerentia debemus accedere So often as wee come to consecrate or partake the Sacrament c. we ought to come thereto with feare and compunction of heart Treat of kneeling pag. 195. and with all reuerence So also before him Caesarius Arelatensis hom 12. alleadged by the Bishop of Rochester sheweth that during that Action the people were required to abide in the Church Humiliato corpore compuncto corde with humbled bodies and compunction of heart Wall Strabo de rebus Ecclesiasticis cap. 19 This reuerend carriage Wall Strabo sheweth to belong to Decencie and to Order required of Paul 1. Cor. 14. which Decorum or Decencie being requisite In singulis sanctorum operibus tamen etiam atque etiam in sanctissimi sanguinis corporis veneratione seruari debet c. in all workes of the Saints much more ought it to bee obserued with all veneration of the most holy body and blood of Christ c and after Secundum ordinem autem vt sanctificationem eorum ae cibis caeteris longe distare sciamus It is according to Order that wee may know that the sactification of those doe differ farre from other meates There hee treateth of the receiuing of the Communion fasting and proueth the fitnesse of it from the respect of that Decencie and Order in which it ought to bee receiued and which requireth sober men This man was so far from the thought of Table gesture as he taketh it to belong to Order that the great distance betwixt this and common food should be shewed in the bodily receiuing Yea hee calleth the very Act of receiuing veneration because it was receiued with veneration Ephes 3.14 like as Paul vnderstandeth Prayer by bowing of the knee because that was the common gesture For this cause doe I bow the knee to God c. So Strabo saith in the veneration of the blood and body of Christ in stead of in the receiuing because it was not receiued but with veneration that is Externall Adoration of Bowing or Kneeling CAP. 28. The second Observation in the practise of the Ancient Churches MY second Obseruation is that to take it of the Ministers hands and to partake or receiue into their mouthes was not alwayes the same nor alwayes done at the same time or in the same place For they did for a long time take it at the Church carry it home and there receiue it And after the Councels of Toledo and the Caesar-Augustan Councell had tyed them to assumere in Ecclesia receiue it in the Church they did yet in the Greeke Church come vp to the Table or Chancell to take the Bread standing but stayed not to eat it there but carried it to their owne places and there after priuate prayer for themselues did eat it kneeling as out of Sozomen hath beene shewed As for the Cup because they could not take that away with them as they did the Bread they did receiue that Adoring as hath beene shewed out of Cyrill Ordo Rom. quo supra Tom 8 Bibl. Patr. pag. ●0● And in the Roman Church the Priests and Deacons called Ministers of the Altar came to the Bishop then sitting in his Seat kissed him tooke the bread of his hand and then went away in sinistra parte Altaris communicaturi to the left side of the Altar to partake it where there can bee no doubt whether they did kneele or no if we remember what hath been alleadged out of Micrologus And as for the Sub-Deacons that were not allowed to goe to the Altar to Communicate they came to the Bishops seat Lib. Sacrar Ceremon 2. pag. 181. kissed his hand and tooke it in thei● mouthes but not in their hands which any man must conceiue to be kneeling as the Booke of Ceremonies expresly affirmeth The Bishop and others at his appointment carried vnto the people in their owne places and put it into their mouthes which I know not how they should well doe Disput against Kneeling and Al●are Damasc without that the Receiuers kneeled So then the Testimonies brought by some men to proue that they did of older times

and reserued each is safe both the participation of the Sacrifice and the performance of that obseruance viz. of standing in prayer If station take the name from the patterne of souldiers for wee are Gods souldiery verily neither joy or sorrow happening to the campe dissolues the stations of Souldiers for joy obserues discipline more cheerefully sorrow more carefully The place is darke and must bee opened before wee can make vse of that Testimony wherefore first we must know what the dayes of station doe meane * De la Cerda the Iesuite vpon this place num 143. and 151.152 Bell lib. 2. de bon oper cap. 22. aliique Some take them to be their set dayes of Fasting But that cannot be For Tertullian himselfe doth difference them one from another lib. 2. c. 4. ad vxorem where shewing the mischiefe and hindrances which a woman shall haue by taking an Infidell to bee her husband as some then did in their second mariages he saith Vt si statio facienda sit Maritus de die conducat ad Balneas Si ieiunia obseruanda sunt Maritus eadem die conuiuiun exerceat c. Where Ieiunia is not put as an explication of Statio as if they signified one and the same thing nor is statio put for the Vigils in the times of their fastings as de la Cerda on that place and Bell. lib. 2. de bon operib cap. 22. would haue it for those Vigils as the same Cerda and Bellarmine there confesse were only de nocte of the night not of the day wheras Tertullian speakes expresly of station as an act proper to the day time saying if a station be to be performed the husband may that same day leade her to the Bathes if fastings be to be obserued the husband may the same day hold a feast That Glosse therefore of the Iesuites is but a dreame It remaines then that Station is vsed in a proper not figuratiue sense to note some solemne act performed in the day time and that Statio and Jeiunia are put for different things and the station is letted by carying her that day to the Bathes Fasts by her husbands appointing of a Feast that day Besides fasting could not bee absolutely hindred by going to the Bathes nor Vigils at all by holding a feast in the day if the Vigils were held onely in the nights Stationum dies therefore were those dayes wherein by a Tradition vniuersally receiued they stood in prayer and at all the solemne worship of God of which Tertullian saith Tertull de Coron Milit cap. 3. Edit Paris ●an 1674. Diebus dominicis iciunare nefas ducimus vel de geniculis adorare wee hold it an heynous thing to fast on the Lords dayes or to adore on our knees Eadem immunitate a die Paschae ad Pentechostem vsque gaudemus This immunity wee enjoy from Easter vntill Pentecost This Ceremony of standing on those dayes and of not fasting on those dayes serued to expresse their beleefe and joyfull remembrance of our Lords Resurrection from the dead This is that which Tertullian calleth deuotum Deo obsequium a devout dutie or seruice vnto God And that Tertull. in this place by Station where hee saith quod statio soluenda sit meaneth the very posture or gesture of standing in the place alleadged appeareth yet further in the words themselues when hee saith Nonne statio tua solennior crit si ad aram Dei steteris shall not thy station bee the more solemne if thou stand at the Altar The Communion-table then is after the phrase of that time called the Altar The Sacraments of Christs body and blood the Sacrifices The prayers vsed in that action about the blessing or consecration of Bread and Wine to that vse the prayers of the Sacrifices All which by the word Eucharistia there vsed as it were expositiuely are manifest Wherefore there can bee no other meaning of Tertullians words alleadged but this That on those dayes on which the solemne worship of God was by a Tradition called Apostolicall performed standing and not kneeling Many men or most men plerique withdrew themselues when they came to the celebration of the Supper because the body of our Lord that is the Sacramentall bread being taken of the Ministers hand The station i. e. standing must bee dissolued or left And because standing on those dayes might not be left as they thought therefore they rather left the Sacrament on those dayes then they would breake the rule of standing on those dayes Therefore they forbore which can haue no reason but this that taking the holy things at the Table standing yet they vsed not to partake them i. e. eat the bread or drinke the wine in any other gesture then what was on the station dayes then forbidden Kneeling And it is to bee marked that hee doth not say Anno 200. accepto corpore Domini statio solvitur but soluenda sit i. e. when after the taking of it a Tertul. de corona Milit. c. 3. Nec de aliorū manu quam praesidentium sumimus Edit Par. 1624. In Tertull. adorare is Orare lib. de Oratione and the 1. Councell of Nice restraineth it onely to prayer Canon 20. iuxta Binii Edit 1618. as was then the manner of the Ministers hands they came to receiue it into their bodies If the gesture then vsed had beene standing this scruple could not haue come into their minds no nor if it had beene sitting for that was not forbidden in all the solemne seruice of God on those dayes but vsed as appeareth in Iustin Martyr in hearing the word of God read and preached Onely kneeling was then restrayned and that say some not onely in prayer but in all the diuine seruice Tertullian saith not de geniculis orate pray kneeling but Adorate adore as Altare Damascenum obserues The people therfore not daring to kneele on those standing dayes and not liking to receiue the mysteries in any other gesture then that of Kneeling whereby they might better shew their discerning of the Lords body in the most humble gesture when they partaked the mysteries chose on these dayes on which they might not Kneele to forbeare the Sacrament and to take it on other dayes when they might kneele in receiuing it That it was thus the Remedies which Tertullian propoundeth doe make yet more cleare For hee to perswade them not to absent themselues from the Sacrifice prayers made at the Altar i e. the Communion-table because of that First telleth them that their standing shall not bee taken away but made solennior more remarkeable if they shal stand at the Altar therfore they might come to those prayers as well as to others and stand in them at the Altar yea and take the Lords body i.e. as hee b Tertull adversus Marci lib. 4. cap. 40. elsewhere expoundeth himselfe the figure of his body the bread and not assumere not eat it at that time but