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A05533 The reasons of a pastors resolution, touching the reuerend receiuing of the holy communion: written by Dauid Lindesay, D. of Diuinitie, in the Vniuersitie of Saint Andrewes in Scotland, and preacher of the gospell at Dundy Lindsay, David, d. 1641? 1619 (1619) STC 15656; ESTC S103094 57,265 200

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worship of God for it is an essentiall part of the Sacrament and therefore although it was adored for God yet is made an Idoll by Idolaters it is not to be abolished by vs but by the sound solid doctrine of the Word should be restored to the right vse estimation that wee should haue of it in the Sacrament So this example teacheth vs not to discharge the bowing of the Knee a gesture commanded by God to be vsed in his worship but whē we bow adore non in signo residere not to rest on the signe as Caluin saith but to lift vp our hearts to Christ that is in heauen to worship him his Body his Bloud whereof this Sacrament is a memorial an Image not made nor grauen by the hand of man but institute by Christ himselfe to represent his Passion and the application thereof to vs that therby we might be stirred vp to giue thankes both with externall internall deuotion which when we performe with bowing of the Knee at the receiuing of the Sacrament we adore not the Sacramēt but Christ that is signified and represented thereby SECT 0. The difference betwixt Kneeling at the Sacrament and before Images IF here it be replyed that all Idolaters doe likewise professe that they bow not the knee to the Image but to God whom the Image representeth and bringeth to their remembrance I answer that he is an euill grounded Christian who hath not learned to put difference betwixt the vse of an Image in diuine worship and the workes of God his Word and holy Sacraments Images are the doctrines of lies they represent nothing nor bring nothing to our mindes of God but lyes They teach vs that God hath eyes and seeth not eares heareth not feete walketh not and in them God is not worshipped but a conception and fantasie in stead of God bred and gendred in the mind by the Image where by the contrarie the least of Gods creatures doe demonstrate and shew so much of the diuinitie and power of God as may serue to ingender in our hearts a true conception of him and may furnish sufficient matter and cause wherfore to worship him How much more his Word and holy Sacraments where God and his goodnesse is so liuely expressed To bow downe then when wee haue seene the workes of God when wee haue heard the Word and when we receiue the Sacraments To adore him whom by his Workes the Word and Sacraments wee are taught to adore is neither to bow downe to an Idoll nor to worship God in an Idoll When the fire came downe from heauen and consumed Elias sacrifice the people that saw it fell on their faces and cryed The Lord is God The Lord is God In doing whereof they adored not the fire but the Lord whome the fire taught them to be God 1. Cor. 14. 24. If yee all prophecy saith Paul and an Infidell or Ideot come in he is conuinced by all hee is iudged by all and so the secrets of his heart are made manifest and so falling on his face he adores God c. In both these two examples the principall cause of the falling downe is God to whome they fell downe but the miraculous worke of the fire and the word of the Prophecy were the instrumentall causes whereby they were wakened and stirred vp Causae monitoriae excitantes Euen so when wee fall downe at the Sacrament the principall cause that moueth vs is God to whom we Kneele but the Sacrament is the instrument whereby wee are taught and admonished to fall downe at that time and in that place It being a memoriall of the death of Christ and the seale of the benefit of saluation that wee haue thereby And although wee carry a religious respect and reuerence to the Sacrament as a meane and creature consecrated to a most holy vse yet not of that religious respect and reuerence that we carry towards it we bow not downe our knees before it but out of the religious respect and reuerence that by it which wee are taught to giue to Christ we bow our knees before him to whome all knees should be bowed in that respect And therefore this assertion That hee who boweth at the receiuing of the Sacramentall Bread Wine boweth down in the Act of Diuine worship before a consecrated creature out of a religious respect and reuerence of it This assertion I say is a vaine Sophisticall cauillation for the reuerence and respect that we are taught by Gods Word to carry to the Sacrament is not the cause of our bowing downe when we receiue it So out of that respect we bow not downe as hath beene said but the reuerence and respect that wee are taught by the Sacrament to giue to Christ is the cause of our bowing downe the reuerence that is due to the Sacrament is not such as should moue vs to fall downe before it but the reuerence that is due to Christ whereof wee are admonished by the Sacrament wherin he is represented breaking his Body and sheading his Bloud vpon the Crosse for vs and with his owne hand applying it to nourish vs vnto eternall Life This reuerence I say is such and so great as no gesture nor position of body is able sufficiently to expresse Further it is heere to bee marked that hee who boweth at the receiuing of the Sacrament is not properly said to bow before the Sacrament for Coram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wee interpret before is only properly attributed to liuing things and not to things that want life such as the Sacramentall elements be so wee are properly said to bow before God or the congregation that is to God and in presence of the congregation but when wee speake of things that want life we say not before them or coram but versus è regione or ante oueragainst or towards them So Dauid saith I will bow towards the Temple of thy holinesse not before it It is properly said that Idolaters bow before the Sacramentall Bread for they esteeme it to bee GOD and bow themselues to worship it but as for those who worship the true God they bow themselues before God at the Sacrament that is when they receiue the Sacrament This is to bee marked that the simple bee not abused by the ambiguity of the word and made to thinke that it is one thing to bow at the receiuing of the Sacrament and to bow before the Sacrament to worship it as Papists doe which wee professe our selues to damne and detest So to conclude this point It is true that the Papists Kneele when they receiue the Sacrament and so doe not wee wee Kneele to Christ that sitteth in Heauen and so doe not they They giue to the Sacramentall Bread the worship that is due to Christ but wee giue that worship vnto Christ himselfe Therefore their Kneeling is prohibited in the second Commandement and ours is allowed for vnto mee saith
Sate before the Lord. The Marginall note hath remained 1. Chronicles 17. 16. Tremellius translateth the word Restitit and noteth in the Margent Consedit Catachresis And wee know the word to bee often taken for Manere to remaine This gesture of Sitting neuer commanded and neuer or very seldome practised in Gods publike worship must bee far more subiect to the Iudgement of the Church and the power that she hath to abrogate and change Ceremonies as Caluin saith then Kneeling And yet wee finde the Primitiue Church to haue discharged the vse of Kneeling at Prayer on the Lords Day and on euery day from Pasche till Whit-sunday and in stead thereof to haue appointed Standing If after this manner the Church might haue lawfully interchanged Kneeling a gesture ordained by God himselfe with Standing touching the which there is no precept How much more may our Church interchange Sitting a gesture neuer cōmanded in any publike Act of Diuine worship with Kneeling a gesture comanded by God and most agreeable to this Sacrament in euery respect without giuing of Scandall either to Pastor or people SECT 4. That by Kneeling at the Sacrament the reformation and practice of our Church is not damned NEither doth this interchange damne the reformation and practice of our Church which hitherto hath vsed Sitting a Ceremony indifferent in it selfe in their iudgement meetest for these times for to abolish the Idolatrous opinion of Transubstantiation and to declare our separation from the Popish Church wherein the truth of Gods Word all praise bee to him hath so preuailed that publikely throughout the Kingdome Transubstantiation the Masse and Idolatry therof is vniuersally abolished and abhorred So that now we haue greater cause to be afraid that abuse and corruption shall creepe into this Sacrament from pride prophanenesse and Arrianisme then from Papistry as men are prone to runne headlong from the one to the other extremity frō the conceit of Transubstantiation to contempt and despising of the sacred action and from the adoring of the Bread to adore themselues affirming in print that it is a great sin if a man in this Action do think himselfe inferiour to Christ and doe not esteeme and carry himselfe as his equall And what is that but to adore himselfe if Christ should be adored This I call a Luciferian pride or Arrianisme for he that accounteth himselfe Christs equall must either in his conceit abase Christ from being such a person as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God manifested in the flesh and from the glorious condition of that estate whereunto hee is exalted at the right hand of the Father far aboue Principalities and Powers which is worse then Arrianisme Or hee must imagine himselfe to be such a person and of such quality as our Sauiour is which no creature is nor euer shall be The Scripture saith That when hee appeareth wee shall bee like him but not his Equals Coheires wee are called but are and euer shall bee inferiours in degree to our elder Brother with whom wee must not striue for an equall portion but content with such as shall please him to vouchsafe vs for all is his by nature and merit and by his grace onely wee are and shall bee what wee are To thinke otherwise is a Luciferian pride these detestable assertions springing from the bitter root of contention about this gesture of Sitting at Table do euidently declare what place some men haue begunne already to giue to Pride Profanenesse and Arrianisme and how lightly they esteeme of the Sacrament when they professe themselues to esteeme so basely of our Sauiour the substance of the Sacrament and so highly of themselues What reuerence is giuen by the common people to this Action that I leaue to be considered by euery Pastor in his seuerall charge I feare they thinke it lesse then they would wish As we therefore doe not nor should not condemne and despise the iudgement of our godly Predecessors who to root out Idolatry did interchange Kneeling with Sitting so should we not condemne despise the iudgement of our Church at this time who haue againe interchanged Sitting with Kneeling considering it is an indifferent Ceremonie and Religious not onely for the vse but for the Authour thereof God and that now matters standing in the estate wherin they are it may haue as good and profitable an vse in our Church as Sitting had before For as Sitting hath helped to roote out the errour of Transubstantiation and to abolish the Idolatrous Bread-worship so Kneeling shall serue to preserue the Sacrament from profanation our selues from pride our Sauiour from contempt and to debarre those frantike opinions aboue expressed Sitting hath made a separation betwixt vs and the corruptions of the Romane Church Kneeling shall serue to declare our Vnion with other wel-reformed Churches with whom otherwise wee agree in all points of doctrine and to winne such to our profession of the Romane Church who doe not so much abhorre our Communion for any errour in the substance of faith as for the profanenesse that they esteeme to bee in some externall Ceremonies Paul became all things to all men in things indifferent to winne some if hee became all things may wee not in some things yea in a thing commanded by God conforme our selues to winne some if it be possible Finally who is ignorant that all this alteration and change hath proceeded from the constant resolution the instant desire of a most wise and religious Prince our gracious Soueraigne A motiue of the greatest moment on earth if either wee consider his Royall authority or Fatherly affection what power hee hath by the one and what credit hee deseruedly hath by the other who hath giuen and daily giues greater proofe of his loue and care towards the glory of God and the welfare of his Church both by way of action and passion then all his Subiects beside His Highnesse Will then Desire against this and other points being most orderly formally propounded to the generall Assembly of our Church to bee aduised reasoned and concluded and being in it selfe most iust and reasonable as his Maiestie is perswaded not onely out of his owne most profound and incomparable knowledge as in euery thing so chiefly in matters of this kinde but by the iudgement of the best and most learned Diuines of the Church His Maiesties Will I say being such and after such a manner propounded and concerning onely matters indifferent and alterable if without greater reason then any that was or hath beene propounded to the contrarie it had beene gaine-stood and his Highnesse thereby moued to griefe displeasure there is no question but vpon those grounds and reasons whereby hee was perswaded that his purpose was lawfull hee might haue beene prouoked to proceed and by his Royall Anthority inioyne and command both Pastors and People to giue obedience in obseruing and practising these Articles which if his Maiesty had done then should we who were the Pastors of the Church and members of that Meeting haue iustly incurred the blame of pertinacie and of vnwise contention in the estimation of all peaceable and well-disposed Christians and should haue giuen occasion to seditious and vnquiet spirits to burden a most iust and equitable Prince with a most vile imputation of tyrannie and made the Aduersaries of the Truth to reioyce and exult beholding through our foolishnesse a breach made and a gap opened whereby the enemy might enter in betwixt vs and our gracious Soueraigne whereupon what euils might haue followed may be easily perceiued by all who haue not their opinions in greater estimation then the honour of the Prince the welfare of their brethren and the Peace of the Church whereof they are members The consideration meditation of these things are the reasons that mooue mee to thinke that in faith we may obey the acts of the late Assembly in this and all the rest of the Articles concluded therein and therefore that in faith wee cannot disobey but shall thereby offend our God giue scandall to his Church and vantage to the Aduersaries by our contentions and distractions From the which the God of Peace preserue vs blesse vs with that Peace that passeth all vnderstanding vntill our Peace-maker appeare who shall reward his brethren the Peace-makers not onely with that most honorable stile to bee called the Sonnes of God but to bee Heires and Coheires with him of the Kingdome of God Amen FINIS Rom. 16 16 1. Cor. 8. 8. Rom. 14. 17. 1. Cor. 10. 28. Gal. 2. 11. Tert. de Coro Milit. Heb. 11. 6. Gal. 5. 13. 1. Cor. 14. 33. 1. Thes. 5. 20. Mat. 26. 20. Mar. 14. 18 Luk. 22. 14 Ioh. 13. 12. Ioh. 13. 23. Luk. 7. 38. Ioh. 12. 3. Iohn 13. 4. 12. Luke 9. 14. Mat. 23. 6. Luke 9. 14. Mat. 26. 26 Col. 2. 18. Mat. 26. 20 Luk. 22. 11. Luk. 22. 20. Mar. 14. 12 Ioh. 13. 27. a Act. 20. 7. b Tert. de Coro Milit. M●t. 26. 27. 1. Cor. 10. 16. Luk. 22. 30 Better not to determine the s●t time for 〈…〉 Decretal Gregor li. 3. Tit. 41. Canon 20 Euseb. Eccl. li. 7. cap. 9. Lyps de Mil. Rom. lib. 5. Luk. 17. 16. 1. Cor. 11. 27 29. 1. Cor. 11. 21. Ioh. 6. 35. Esay 53. 4. a Tert. de resurrectione carnis b Christus Deuorandus auditu c Ruminandus intellectu d Et fide digirendus Quo res sensiles fiunt intelligibiles Whereby the meaning of the externall things which wee propounded to the senses is declared to the minde The Word likewise worketh seuerally Psal. 22. 25. Psal. 22. 26. Ioh. 13. 13. Luk. 22. 27. Ioh. 6. 54. Ioh. 6. 56. Ioh. 6. 57. 1. Cor. 10. 17. 1. Cor. 10. 21.