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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	day_n	lord_n	sabbath_n	6,348	5	9.8380	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

communicating For first the Text of the Psalme speaketh of bodily worship and therefore must bodily worship bee in Augustines eye when hee would shew to what or rather whom that worship which the Psalme requireth may bee tendred Secondly when hee saith Et ad terram quamlibet te inclinas prosternas to whatsoeuer earth i.e. flesh of Christ thou bowest and prostratest thy selfe looke not on it as earth i.e. as flesh but looke at that holy one whose foot-stoole it is that thou dost adore i.e. Looke to the God-head of Christ whose flesh thou dost Adore in the mysteries It cannot therefore bee denied with a good conscience that Augustine speaketh of outward Adoration performed by the bowing or prostrating of the body before the mysteries not to them determinatiuely but in Relation to Christ himselfe and that for his Deities sake Ambr. de S. sancto lib. 3. c. 12. Which is also the same that Ambrose speaketh of the flesh of Christ saying which we adore in those mysteries referring the Adoration not to the mysteries or signes but to Christ which is represented to vs and Sacramentally exhibited by them One thing more I would haue to bee marked in Augustines words that hee reckoneth Inclination of the body as well as Prostration on the knee to bee externall Adoration as all men vse to doe contrary to the new learning of Altare Damascenum which will haue kneeling a proper gesture of Adoration not other bowings such as wee vse in signe of reuerence to men contrary to Scripture and Common-sense And this of Augustine agreeth with Chrysostome Chrysost Hom. 3. de incomprehensibili natura Dei who speaking of the adoration of Christ in the mysteries saith that therefore the Deacon cryeth not inclinate capita bow your heads which in the Leitourgy bearing his name wee find inclinate capita Deo bow your heads vnto God after the consecration not to God as there contained but represented To the Testimony of Augustine I adde this that the Christians in his time were taxed by the Heathens for worshipping Ceres and Bacchus From whence is manifest that something was then done which gaue them colour of that calumniation For the times were not now with Christians as formerly when the Heathens durst feigne any thing against Christ as whom the Imperiall power did persecute And to put the matter out of daunger Augustine sheweth that it was their manner or Rite of receiuing the bread and wine of the Lords Supper Aug. contra Faustum Mazichaeum lib. 20. cap. 13. A Cerere Libero dijs Paganorum longe absumus quamuis panis calicis Sacramentum nostro ritu amplectamur it a patres nostri longe fuerunt a Saturniacis catenis quamuis pro tempore prophetiae Sabbathi vacationem obsernauerunt Wee differ wide from Ceres and Bacchus those Pagan Idols although wee imbrace that Rite in receiuing the Sacrament of the Bread and Cup. So our Ancestors were farre from the chaines of the Saturnian heresie although for the time of prophecie they obserued the rest of the Sabbath whereby it is plaine that like as the Iewes obseruation of their Sabbath called Saturnes day was the occasion that moued the Gentiles yea and Manichees to say that the Iewes worshipped Saturne So the Ritus the manner or fashion of the Christians receiuing the Sacrament of Bread and Wine occasioned the malicious Gentiles to say that they adored Ceres and Bacchus as their owne Gods Fulkes Answer to the Rhemists on 1 Cor. 11. It is true I confesse which Doctor Fulke saith that the Pagans did neuer worship Bread and Wine and it is as true that they did not challenge the Christians for worshipping Bread and Wine for the very * Cicero de natura Deorum 〈◊〉 such a 〈◊〉 as to be●●e●e that very thing which he eateth to be God Heathens counted it a madnesse in any man to worship that as God which hee did eat This madnesse came into the world with Transubstantiation Wherefore the Pagans did conceiue the Adoration vsed in receiuing the Bread and Wine of the Lords Supper to bee intended and done to Ceres and Bacchus their owne imaginary Gods Gods as they thought of Bread and Wine like as they tooke the obseruation of saturne-Saturne-day the Iewes Sabbath to bee held in honour of Saturne their Idoll as saith Augustine the Manichees also did And therefore this is a pregnant euidence not for the Papists that the Sacrament was it selfe adored as being made a God but onely for this that they did then Panis vini Sacramenta suo ritu amplecti receiue the Sacrament in that fashion and rite that the Gentiles used which Ritus was externall Adoration referring it vnto Christ by them 〈◊〉 Damasc The Altare Damascenum would not haue vs thinke that the Heathens had any more colour of occasion then onely a solemne reuerent vsage of Bread and Wine 〈◊〉 But this is but a shift when Augustine himselfe hath told vs that no man did communicate but hee first adored And wee haue out of his words learned how I will adde one Testimony more out of the Mystagogick catechisme of Cyrill either of Ierusalem in whose name it commonly goeth who liued An. 370. or Iohn of Ierusalem vnder whose name Master Robert Cooke saith Cooke in Censura Du' plessis response a Leuesque de Euroux p. 422. vid Causab●a it was marted c. and whole that learned Duplessis taketh it rather to bee as I for my parte doe not who liued neere An. 600. In this booke Catechis 5. This Author after he hath shewed in what manner the Bread should bee taken saith Then come to the Cupp of the blood not stretching out thy hand Sed pronus in modum Adorationis venerationis decens but bowing downe and after the manner of Adoration or veneration saying Amen Where it cannot bee denied that some prayer was vsed at the deliuery to which the Communicant said Amen which wee find currantly to haue beene in vse long before viz. An. 251. namely Ann. 251. when Nouatianus the intruding Bishop of Rome in administring the Sacrament to the people a Euseb Hist lib. 5. cap. 42. tooke euery mans hand betwixt his owne adjuring him that hee should not returne to Cornelius the Bp. by right then of Rome and suffered no man to taste of the mysteries till in stead of that he should haue said Amen hee said I will not returne to Cornelius Secondly we marke in Cyrill that the Cup was receiued by each Communicant with Adoration CAP. 24. A Vindication of Doctor Morton that Reuerend Bishop of Coventrie and Litchfeild quarrelled by a namelesse Replier falsely charging Doctor Morton with abusing of Cyrill Augustine and Chrysostome in this point Reply 2. part cap. 3. sect 25. pag. 52. 53. WEe are come to about the 600. yeare Now before I goe any further I will take into consideration the Replie made against some of those Testimonies in a

to order and decency are not so left to the pleasure of men that they may vnder that name and pretext obtrude what they list vpon the Churches but are determined partly vnder Gods generall precepts partly by the nature of the very things themselues and partly by those circumstances which occasionally offer themselues Of which sentence the former halfe is most true the later not so sound For then nothing at all beyond meere necessity as a time and place which are his owne instances Thes 24. or such as the very nature of the things necessarily vrgeth or casualties as for example to meet in a wood in time of persecution or when there is no helpe to set the bread and wine vpon the bare ground Nothing I say more then these are left vnto the Churches ordering nothing that may by any signification helpe to remember vs Nothing that may serue to breed reuerence towards Gods ordinances and put some speciall outward markes of difference betwixt common or sacred Ciuill or Religious affaires nothing of gestures habits memoratiue dayes of Christs Incarnation or Resurrection No prescript forme of prayers to bee vsed otherwise then as a Plat-forme as Altare Damascenum vnlesse perhaps sitting at the Communion in token of Co heireship with Christ because in Ciuill vse it is a table gesture and fashion of familiarity I will alleadge some few of our great Divines and see whether they by Rites and Ceremonies left vnto the libertie of the Church meane nothing but the same which our men vnderstand by Circumstances of time and place common as well in Civill as Religious vse though I grant not few to be such And because they are wont to name time and place putting thereto a blind c. or et simitia we will see whether about Time and Place the learned Divines and they bee of one minde A speciall place destinated Zanch. Tom. 4. pag. 764. and in respect of the vse sanctified and called Sacred which vnlesse in case of extreme necessitie should not be imployed to any other then the destined vses Zanchie alloweth and requireth as a thing comely Will Altare Damascenum trow you permit this to the Churches libertie An Altar of Stone or a Table of wood pag. 485 Zanchie and others leaue to the Churches determination as in se media indifferent in themselues though a Table bee fitter Will our men say so That the Communion Table should not but in case of extreame necessitie be put to common vse Zanchie requireth Ibid. Is this their rule That Table and Vessels for the Communion pag. 785. hee calleth holy Vessels as dedicated to holy vse Is this all one with Civill vse That one lawfull End of building Temples is Significancie Repl. to Bish Morton part 1 cap. 3. sect 32. to remind vs of our Communion with God and his in heauen Zanchie affirmeth Then saith the Replier Away with all mysticall Churches As touching Times of worship besides the Lords dayes Calvin Inst 4.10.31 Calvin putteth that vnder the Churches hand and determination as not determined in the World Sect. 29. and on what dayes the Lords Supper should be administred And Zanchie saith of the Solemnities of Easter Pentecost Quo supra p. 676. the Ascension and Nativitie of our Lord sanctified as of the Ancients or kept holy it could not bee disliked Nay that laudabile est honestum atque vtile it is laudable honest or seemely and profitable and proues it too So in effect Iunius cont lib. 4. pag 283. Will ours allow these Feasts in memoriall of the mercies on such dayes bestowed as a Circumstance of time necessary as well in Civill as Religious vses Doe they not condemne the Feast of Dedication as rashly instituted by the Maccabees And of their owne heads tell vs that the Feast of Purins was either only a merry meeting of friends as Mr. Iacob and Altare Damasc Or that Mordecei was a Prophet as the Replyer onely because they would not have it thought that the Church may by her authoritie separate a whole day to the solemne worship of God vnlesse for Fasting perhaps Not that the Church can make an hallowing Holy-day as is the Lords day the Sabbath but hallowed dayes for the vse to be observed with free Consciences But beside Time and Place the Divines referre to the Churches determination whether the Publike Prayers shall bee all said or sung as Zanchie what Psalmes on what dayes Calvin quo supra Sect. 31. What habit shall be worne inadministring the Lords Supper whether their common or a peculiar garment woollen or linnen And Zanch for the signification preferres the linnen though in other respects hee saith rectius reijcitur it is better rejected of some Churches a Chem. exam part 2. pag. 36. Chemnitius alloweth some of the old significant Rites vsed anciently in Baptisme while only so vsed Iunius professeth that if we were agreed in Doctrine and the superstition remoued we should not disagree with the Papists for the Rite or Ceremonie of Exorcisme The like he saith of the vse of the b Iunius cont 2. pag. 1726. an 23. pag. 1743. Crosse in sacris But what doe I mention these or other particular persons such as Bucer Melancthon against whom and Lavater Zanchie and some others there is a praemunire Caveat added to the Replyers first part That forsooth some of them wrote in the dawsing of the day others lived in England as Martyr Chemnitius was a Lutheran Zanchie was of a timorous disposition they were not well informed when they gaue approbation to our Church Rites and such other geare by which all men may know that the judgements of those graue Divines sute not with theirs in this matter And furthermore that they had rather sinke the reputation of all the Lords Worthies then yeeld themselues to haue mistaken any thing If any particular man be of waight with them it is Mr. Calvin who in truth deserveth the first honourable chaire of them all When the Bishop Morton had produced a Testimonie of his ex Instit 4.10.30 as full and direct as could bee to shew what hee judgeth to be left vnto the determination of the Church in matters of Discipline Ceremonies not determined in the Word The Replyer not reciting the text of Caluin ●elleth the Bishop that there is nothing which without the aequivocation of the word Ceremonie will serue his turne Calvin meant nothing but necessary Circumstances of Order as time and place c. but no significant Ceremonies Caluin saith God hath giuen certaine generall Rules vnto which must bee squared whatsoever the necessitie of the Church shall require of time and place c. for there is no necessitie of our significant Ceremonies Wherein he maketh a pretty shift of escape vnder the shadow of that word necessiti● But in following the same matter Caluin faith what the vtilitie of the Church shall require counting that necessary to the Church which is