Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	church_n	people_n	power_n	2,379	5	4.8524	4	false

Text snippets containing the quad

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

surely the Prince and Prelates of this Church proceeded to the reformation of superstitions and abuses crept into the worship of God by the corruptions of Poperie according to some rule or Canon and proposed to themselues to goe by an euen way that is so to reforme that they might withall restore the Church to her ancient puritie In which respect they endeuoured to take away the multitude of idle and superfluous Ceremonies that made the state of Christianitie more intollerable then the state of the Iewes was and to retaine such gestures and Ceremonies which they found truely ancient and reasonable Their meaning was not to make a new Church but to reforme according to the first and primitiue and Apostolicall institution for that which is first that is true Their purpose was not to take the crooked staffe and bow it so farre from one extreame to another that from superstition they would presently decline to prophanesse but thought it fit to make a stay in the golden meane neither retayning all Ceremonies lest Religion might seeme to be nothing else but externall pompe and gesticulation neither reiecting all lest Religion hauing lost all externall maiestie might appeare naked and soone decay at the heart Among those Ceremonies retained this Prostration and Kneeling is one as being ancienter then Popery and fetching his pedegree from the first Fathers and Martyrs in the Church and grounded vpon good and sufficient reason as being a duety to be performed by the body in that eminent part of diuine worship that is the Sacrament as Deuotion and Pietie is the duety which at that time is to be tendered by the soule Either of which two whosoeuer will leaue out in the celebration of this holy mysterie he must withall strike out all subiection and humilitie out of this seruice and come pompously glorioussy and Pharisaically as if hee were fellow and equall with our blessed Sauiour the eternall Sonne of God and the blessed Trinitie that is the Maker of this great Feast For if Christ be God why should hee not be adored in his Word in his Sacraments in his Worship and in all parts of Christian duetie And if the Iewes Synagogue had power to turne standing into sitting at the Passeouer as some thinke though I be not of their opinion they did after the captiuity why hath not the Church of Christ power to change sitting or lying and leaning into kneeling which is the fittest gesture to represent subiection and humilitie So the Church of England reforming by the rule of the Primitiue Church hath learned and practised by her example to prostrate and kneele at the receipt of those great and sacred Mysteries In which I dispute not whether it be a duetie of necessitie or a Ceremonie of indifferencie I conceiue vpon reason in mine owne Iudgement that it is a duety or part of Gods worship not to be omitted in publicke and solemne Adoration but in case of euident necessitie If any man take it to bee onely a Ceremony of in differencie I wil not be contentious sure I am if it be a duery there is sufficient power in the Church to declare it and punish the refractary and disobedient If it be a Ceremonie of indifferencie there is sufficient power in the Church vpon good reason of decencie and order to establish it and bring all her members in obedience to it If there be not a power in the Church to declare Articles of faith and dueties of Religion then will it be free for euery man without controule to beleeue and doe what he lift no man shall haue power to correct him for his erroneous conscience If there bee not a power in the Church to institute and restore Ceremonies of decencie and order and to remooue vndecent and disorderly gestures then will it bee free for euery man to worship God after his owne fashion and then so many men so many worshippers and euery priuate man shall haue more power then the whole Church hath to institute what Ceremonies he list and then to be Lord Paramount subiect to none no not to the whole Church S. 1. Cor. 11.34 Paul said Caetera cum venero disponam the rest I will dispose when I come Hee had deliuered the whole substance and essentiall parts of this Sacrament before to which no man may adde frō which no mā may detract any thing no not the whole Church though she haue power of declaration and interpretation in it And somewhat he deliuered about Ceremonies as of fasting and eating before they came to the Lords Table of the time before or after Supper and the place the Church not the priuate eating house There remained some other Ceremonies neuer deliuered by the Apostle concerning this Sacrament In this either the Church hath power to institute and establish as the Nicene Councell did for standing at Praier C. 20. or else all things shal not be done decently and in order much lesse in Vnitie and Vniformitie 1. Cor. 14.40 So then the Church that hath a power to institute and establish Ceremonies in matters of decencie and order hath appointed this gesture of kneeling that doth most fully expresse the subiection and humilitie of Communicants of Worshippers of Sacrificers of Penitents of Suppliants and of Praysers to bee fit and decent and orderly in the receiuing of this Sacrament and if the spirits of the Prophets were subiect to the Prophets among vs 1. Cor. 14.32 as in right they ought to bee euery priuate man should lay downe his owne selfe conceipt and submit himselfe to the more mature and ripe iudgement of the Church wherein he liueth If any man will still bee contentious hee is worthy to vndergoe the censures of the Church and if that discipline bee not strict ynough it is fitte hee should bee brought into order by the seuere castigation of the Ciuill Magistrate who euen in Church causes beareth not the sword in vaine Rom. 13.4 For the King as the keeper of Gods Law of the first Table of Religion as well as the second of Ciuilitie in those things which are commaunded by God and taught by our Sauiour Christ hee is Iudex vindex not Legislator Iam. 4.12 he is no Law-maker that is Gods Office but he is the Iudge not of the Law but according to the Law and the reuenger to execute wrath vpon them that doe euill and no man neither Priest nor people is exempt from his sword if he faile in the performance of his duetie In things indifferent the King with his Church is first Legislator then Iudex and then Vindex first a Law-maker to ordeine and institute and establish Ceremonies of decencie and order in the worship of God and the King onely hath power to giue life and strength to them by the mulcts and penalties of his Ciuill power Next he is the Iudge and reuenger ciuilly to punish all refractaries and sectaries that will not endure to bee enclosed within the bounds

quando dico benedictionem explico omnem thesaurum beneficentiae Dei magna illa dona in memoriam reuoco Nam nos quoque ad calicem recensentes ineffabilia Dei beneficia quaecunque sumus adepti it a ipsum offerimus communicamus gratias agentes quod ab errore liberarit hominum genus What sayest thou blessed Paul when thou wilt confound the Auditor mentioning the dreadfull mysteries thou callest that fearefull cup horroris plenum full of horror the cup of blessing It is true for it is no small thing that is said for when I call it blessing I call it the Eucharist and calling it the Eucharist I open the treasure of all the benignitie of God for with this Cup we reckon the vnspeakeable benefits of God and whatsoeuer we haue obtained So wee come to him and communicate with him giuing thankes to him that hath freed mankinde from error And mentioning elsewhere this Sacrifice horrore reuerentia plenissimū most full of horror and reuerence he saith Per id tempus Lib. 6. de Sacord et angelisacerdoti assident coelestiū potestatū vniuersus ordo clamores excitat locus altari vicinus in illius honorem qui immolatur angelorū choris plenus est id quod credere abundè licet velex tanto illo Sacrificio quod tum peragitur At that time the time of the Consecration of the Sacrament the Angels stand by the Priest and the vniuersal order of the heauenly powers do raise vp cries And the place neere the Altar is filled with the quires of angels in the honour of him that is immolated which may abundantly bee beleeued by that great Sacrifice which is then performed Lib. 3. Againe in the third booke Dum conspicis Dominum immolatum Sacerdotem sacrificio incumbentem ac preces fundentem tum vero turbam circumfusam pretioso illo sanguine in tingi ac rube fieri etiamnè te inter mortales versari atque in terrâ consistere censes ac nonpotiusè vestigio in coelos transferri While thou beholdest the Lord offered vp and the Priest sacrificing and the present multitude to be dipped and made redd with that precious Blood doest thou thinke that thou doest conuerse among mortall men on earth Or rather that thou art suddenly translated into heauen And after hee inferreth Hoc ergo mysterium omnium maximè horrendum verendumque quis tandem qui sanus in idem minimè sit quique è potestate non exierit fastidire ac despicere poterit What man that is not madd and out of his wits can despise or loath this mysterie of all others most dreadfull and fearefull And S. Cyprian long before him said Cyprian de C●na Dom. Sanguinem sugimus intra redemptoris nostri vulnera figimus linguam quo interiùs exteriúsque rubricati à sapientibus huius seculi iudicamur amentes Wee sucke his Blood and put our tongues into the wounds of our Redeemer with which being made redd within and without wee are iudged to be madd by the wise men of this world S. Augustine interpreting the words of the Lords prayer Giue vs this day our dayly bread vnderstandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supersubstantiall bread to be the Eucharist which is called dayly bread Augustinus de verbis Dom. serm 28. And then he addeth Si quotidianus est panis cur post annum illum sumis accipe quotidi● quod quotidiè tibi prosit sic viue vt quotidie merearis accipere Idem habet Ambrosius qui non meretur quotidie accipere non meretur post annum accipere quomodo sanctus Iob quotidie pro filijs offerebat sacrificium ne forte aliquid vel in corde vel in sermone peccassent Ergo tu audis quod quotiescunque offertur sacrificium mors Domini resurrectio Domini eleuatio Domini significetur remissio peccatorum panem istum vitae nostrae quotidianum non assumis Qui vulnus habet medicinam requirit vulnus est quia sub peccato sumus medicina est coeleste venerabile Sacramentum If it be daily bread why doest thou receiue it once in the yeere receiue it dayly that it may daily profit thee Liue so that thou mayest obtaine to receiue it dayly he that obtaineth not to receiue it dayly obtaineth not to receiue it after a yeere As holy Iob offered Sacrifice dayly for his sonnes lest perchance they should offend in thought or word Doest thou heare that as often as the Sacrifice is offered the death of the Lord the resurrection of the Lord and the ascention of the Lord is signified and remission of sinne and doest thou not receiue this dayly bread of life He that is wounded seeketh physicke Now thy wound is sinne and the medicine is the heauenly and venerable Sacrament I cannot stand to reckon all the titles at large that the Fathers giue to this Sacrament I add S. Chrysostome for he is most copious in these amplifications Chrisostom Homil. 24. in 1. Cor. and exaggerations vpon these words Calix benedictionis the Cup of blessing which we blesse Valde fideliter dixit terribilitèr hoc est autem quod dicit Id quod est in Calice est id quod fluxit è latere illius sumus participes Calicem autem benedictionis vocauit quod eam habentes in manibus sic eum hymnis laudibus prosequimur admirantes Caeleste donum stupentes benedicentes bonisque verbis prosequentes quod eum ipsum effudit ne maneremus in errore non solum effudit sed etiam eum ipsum nobis impertijt Quamobrem si sanguinem inquit cupis non aram Idolorum brutorum caede sed meum altare meo cruentum sanguine quid est hoc horribilius quid autem amabilius He speaketh very faithfully and terribly and this is that which hee saith That which is in the Cup is that which issued out of his side and we are partakers of it And he called it the Cup of blessing because hauing it in our hands we do admiring folow him with hymnes and praises wondering at his ineffable gift blessing and setting forth with good words that hee hath powred it out that wee should not abide in error and not onely he hath powred it out but also giuen the selfe-same to vs wherefore saith he if thou desire this Blood not the altar of Idols bloody with slaine beasts but my Altar bloody with mine owne Blood what is more horrible and yet what more amiable then this And againe Ad populum Antiochenum Hom. 61. Hic sanguis effusus est coelum facit accessibile horrenda scilicet Ecclesiae mysteria horrendum altare This Blood is shed and maketh heauen accessible that is to say the dreadfull mysteries of the Church and the dreadfull Altar And in the same place Tu vero petens Sacrificium quod horrent Angeli When thou goest to the Sacrifice which the Angels dread and in the next