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death_n	body_n	eat_v	lord_n	4,945	5	4.6368	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07801	A defence of the innocencie of the three ceremonies of the Church of England viz. the surplice, crosse after baptisme, and kneeling at the receiuing of the blessed Sacrament. Diuided into two parts: in the former whereof the generall arguments vrged by the non-conformists; and, in the second part, their particular accusations, against these III. ceremonies seuerally, are answered, and refuted. Published by authoritie.	Morton, Thomas, 1564-1659.	1618 (1618)	STC 18179; ESTC S112905	183,877	338

essentiall and necessarily to be performed in this Sacrament are all vnder that expresse commandement of Christ saying Do this c. beginning first at these words Christ tooke bread and when he had blessed it he brake c. All which circumstances deliuered by Precept the Church is tyed to obserue Vpon this occasion it were no great difficulty to shew how the Church of Rome at this day hath degenerated from ancient Rome by transgressing the commandement of Christ who said Do this c. and by doing contrarily in diuers weighty obseruable points and circumstances there commanded by Christ as namely first Christ tooke bread gaue thankes and blessed it Ergo the consecration that Christ vsed was in prayer and not in these foure words This is my body Secondly Christ taking bread brake it and as is confessed took diuerse parts out of one loafe and set not before them as it were so many breads diuers wafers Thirdly Christ gaue it vnto them saying c. Ergo they heard what he said and his words were not vttered or rather muttered in an vnaudible voice Fourthly Christ commanded them saying Take Ergo he spake vnto them in a knowne tongue and not in a language they could not vnderstand Fiftly Christ gaue saying Take Ergo doubtlesse for the point is confessed from the light of Antiquity so they tooke it as he gaue it namely with their hands and had it not put into their mouthes Sixtly Christ that said to them all present Take said also Eate Ergo the vse of the Sacrament was propounded to be eaten and not to be onely gazed vpon and persons present were Actors and not Spectators onely Seuenthly Christ likewise tooke the Cup giuing it vnto them saying Drinke you all of this Ergo the Communicants did equally participate of both the Elements as being the pledges of both the Body and bloud of Christ not dismembring the Seale of the Couenant nor defrauding the faithfull of their complementall right Lastly Christ expressed the speciall end of the Eucharist Do it in remembrance of me which is as S. Paul doth interprete it Shewing the Lords death Ergo it is vnproperly called a Sacrifice Propitiatory seeing that the death of Christ is thereby onely Commemoratiuely shewne and not operatiuely and corporally executed herein Thus we finde that how many actions haue bene mentioned concerning the Institution of Christ so many preuarications and transgressions haue bene committed by the now Church of Rome which the ancient mother Romane Church would haue condemned as sacrilegious if they had bene practised by any Church in her time But you call vpon vs to consider your next Exception SECT XI The second Accusation vsed by the Non-conformists against Kneeling is from the Intention of Christ by foure pretences Their first pretence is from the nature of a Banquet Christ ordained this for a banquet whereat we are to act the part of the Guests of Christ in imitation to resemble our Coheirship with him in his Kingdome now it suteth not with a Coheire or Guest with Christ to kneele at the Table and it is contrarie to the Law of Nature to Kneele at a Banque twhich is a Gesture of inferiority and abasement and we may not lose our fellowship with Christ to sit thereat whereby Christ would represent vnto vs our Banquet in heauen Our Answer We acknowledge this Sacrament to be the most gratious Banquet that euer was ordained for the sonnes of men But how As a bodily Banquet trow yee No for if our Sauiour had meant to haue furnished out a bodily Banquet he would haue bene more plentifull in other varieties than in Bread and Wine But it is a mysticall Banquet for the replenishing of our soules spiritually with the body and bloud of Christ which we feed vpon Non dente sed mente non per fauces sed per fidem that is Rather with the minde than with the mouth as the Fathers speake And therefore you are not to require or expect therin the very forme and fashion of an ordinary banquet where it will become men to talke eat and drinke to inuite and pledge one another and how then can you exact of vs the manner of Sitting And for any of you so to speake of familiaritie and holding it vndecent for adopted Coheires with Christ to kneele as the receiuing of this Sacrament I thinke it can hardly be heard euen of some of your owne fellowship without some horror of mind For seeing that the Right of our adoption is the same in vs without the Sacrament which it is in the receiuing thereof then by your Argumēt it must be held an Indecorum in any Christian to be seene praying any where vnto Christ the Son of God vpon his knees SECT X. Their Reply It is one thing to be a Coheire and another thing to act the person of a Coheire at other times when we present our selues in supplication then take we vpō vs the persons of suters so we humble our soules in prayer but at this Banquet we represent the persons of Coheires as we shall be at the great Supper in heauen and now it is our office to giue resemblance hereof Our Answer We haue indeed such kind of Similitudes in Scripture to shadow out vnto vs the happie fellowship of the Communion of Saints in heauen as the calling it a great Supper wherein All things are prepared namely that either the infinit loue of God would or the omnipotencie of the same loue could prouide for the eternall enioyment of the faithfull in Christ Iesus who talketh furthermore of Sitting eating and drinking in his Kingdome But to tell vs that this Supper of the Eucharist was propounded to be an expresse and proper Type and Similitude of the heauenly is more than I thinke any Ancient learning euer taught For the immediate mysticall obiect of this Supper is the body and blood of Christ the words of Christ pointing it out This is my body and This is the new Testament in my blood But how Of his bodie and blood as glorified in heauen No but as Crucified and shed on the Crosse which is expressed sufficiently by Christ calling it blood shed for you And the end of this Sacrament is set downe thus In remembrance of me Now Remembrance is not of things to come but only of things past to wit the worke of Redemption by his Passion in his body and blood whereof Saint Paul hath made a plaine Comment As often as you eate of this bread and drinke of this Cup you shew the Lords death till he come Which Comment was taken from the Analogie of the Sacrament with the thing signified thereby for the bread broken betokeneth his bodie Crucified for vs the wine powred out resembleth his blood shed and separated from his bodie Can you find in all these any one Type of the Celestiall ioy which is signified else-where by the promise of eating and drinking in the

Kingdome of heauen Neither can it be to any purpose to say that in giuing vs his body blood in this Sacrament we haue bequeathed vnto vs all the benefits of his death and passion and Consequently all the ioyes of immortalitie which may be prefigured by our eating and drinking at this Table for Signes and Types are resemblances of immediate obiects and not of obiects remote and consectarie as for example Baptisme is the Lauer of Regeneration a Sacrament and Signe of our new Birth whereby we haue entrance into the Kingdome of grace and so consequently we haue interest in the Kingdome of glory as Christ teacheth Except a man be borne againe by water and the Spirit he cannot enter into the Kingdome of heauen signifying contrarily that the new borne shall enter into heauen yet is not Baptisme a Type of the celestiall and triumphant estate of Gods children but of our new birth by sanctification in the Church militant This will appeare as clearely in the Sacrament which we haue in hand for the benefite of our redemption by the body and bloud of Christ hath many dimensions and euery one of infinite extent Look downe into the profundity of the bottomlesse pit we are redeemed from death diuell and the eternall torments of hell Secondly looke vpon the Latitude besides and about vs in which respect we are redeemed from the thraldome of sin and both from the morall world of wicked Reprobates and the materiall world of this earth the one reserued for the fire of hell neuer to be consumed and the other to be consumed with the fire of the last day Lastly look vp to the altitude and height of our Redemption and it reacheth vnto the euerlasting ioy and glory of Gods Kingdome All these in euery degree infinite benefites are merited for vs by the royall purchase of Christ through his passion yet the bread and wine are onely the symbols and signes representing vnto vs his body and bloud but not those other consequents thereof Except you will say that we haue likewise herein Types of our deliuerance from hell and separation from the world of earth earthly and carnall men and so forth By all which this your so glosing and specious an Argument of a Type of Coheirship proueth to be but an Image and Type of a selfe-pleasing conceit SECT XI Their second Pretence to proue the intention of Christ. That whereupon the Supper is placed is called a Table 1. Cor. 10. You cannot be partakers of the Table of the Lord and the table of deuils The Communion booke commandeth vs to prepare our selues for the Lords Table and Christ noteth this Table to be a resemblance of our heauenly societie telling his disciples saying You shall eate and drinke with me at my Table in my Kingdome Therefore must we still retaine our prerogatiue of our Coheirship of Sitting because this is a Table-gesture according to the Country wherein we liue Our Answer Your former fancy hath taken that impression in your braynes that now whatsoeuer you look vpon doth seeme vnto you to be of the same colour and to make for the manifestation of your former pretence And therfore now the Table of Christ must needs inferre the like Table wheresoeuer the Sacrament is administred and this Table must inforce a Table-gesture of Sitting and this Table-gesture must resemble the Coheirship of the faithfull with Christ in the Kingdome of heauen and all these you hold to be essentiall points of this Supper But if I might be suffered to pose you from point to point according to this our methode I thinke that you would not be so farre in loue with your owne conceit First A Table Christ had an artificiall one for so the Passeouer required and the place afforded but let vs suppose the woman driuen into the Desert as it is in the Apocalyps that is the Church or any part thereof to be in distresse in a Wildernesse where no Table can be had do you thinke that the Grasse or ground as it did in the miraculous Banquet of the feeding of fiue thousand with fiue loaues and two fishes may not serue the turne Secondly you exact that there be vsed at this one Table a sitting gesture for all the Communicants as though without sitting they could not be Partakers of the Table of the Lord But suppose which happeneth yearely in many parishes within this Kingdome that a thousand and sometimes two thousand Communicants are assembled may not I as Andrew said of the fiue loaues and two fishes for the satisfying of fiue thousand people say of one Table What is this for so many Can you prepare one Table to containe thousands to sit one with another for resemblance of our ioynt communion in heauen Or if not will you haue vs thinke that Christ doth exact of his faithfull a circumstance of Impossibility Be you rather perswaded that if the bread and wine being set on one Table shall be distributed to some thousands of people although placed in Seats separated from the Table yet is each one of them Partaker of the same Table of the Lord. And this is not infringed but established rather by the Text which you haue alleaged You cannot be partakers of the Table of the Lord and of the table of diuels For by the Table of diuels is meant euery Altar whereupon there was offered any sacrifice vnto Idols where the Heathen people were made partakers of those sacrifices not by sitting at the Altars but by receiuing part of those sacrifices and Libamina which were immolated and offered vpon such Altars As for your resemblance of Coheirship and fellowship with Christ in his Kingdome by thus sitting at one T●ble in receiuing of the holy Communion I haue proued that it is but your priuate and pe●tinacious figment And for further euidence we are to enter into consideration what person it was that Christ did sustaine at the celebration of his owne Supper was it of a Lord or else of a Seruant The Tenure of the first Institution runneth thus He tooke bread brake it and gaue it vnto them Likewise he tooke the cup and gaue it vnto them These are Acts of Ministration which he put vpon his Apostles and all other Ministers of the Word and Sacraments saying Do this c. If any could possibly doubt hereof Christ himselfe would resolue them who saith a little after I am among you as him that serueth And I trust that you dare not affirme that CHRIST in his ministration of this Supper of Grace was a Type and Figure of himselfe in the estate of his Coheirship which is in his Kingdome for so shall you confound things infinitely distant Ministration and Dominion estate Militant and Triumphant Lord and Seruant Earth and Heauen Let vs therefore compose our minds vnto a Christian moderation and thinke that we are at this Feast both Suters in prayer for remission of sinnes and Congratulators by

If you could demonstrate that this gesture is either vsed as a proper part of Gods worship or else that it receiueth from vs that Popish Adoration which you pretend then might you with one breath iustifie your opposition against the Church and condemne her imposition of such Rytes vpon you but that in proofe this as likewise the rest of our Ceremonies are not maintained or obserued in our Church as essentiall parts of worship but onely as circumstantiall and conuenient adiuncts and appendices we haue already bestowed an whole Chapter And as for our manner of Kneeling heere questioned we make no doubt to vindicate it from all crime of Idolatry yea or the least suspition thereof SECT XXIIII The first Reason of the Non-conformists to proue our manner of Kneeling Idolatrous because before a Creature To adore God in or before any creature without warrant of the word of God is Idolatry Our Answer This Position may not run current without all exception for to exclude from the act of the Adoration of God or of Christ all these Prepositions of by in before onely in respect of the creatures were consequently to forbid vs to pray by or with our tongues the Instruments of Adoration or In the Temple the house of God and the place of the solemne Adoration or yet either directly against vs Before the Table of this sacred Banquet and Supper called the Lords Table or else vpwards Before the heauens aboue towards the Celestiall seate and Sanctuary of God Therefore except you will compell vs to Adore God with our lippes and eyes shut you must admit of some limitation and by some distinction shew when or how a man may adore by in or before a creature without Idolatry whereof we are to say more in the Sections following SECT XXV Their second Reason to proue our fore-said Gesture of Kneeling Idolatrous because there is in it a Relatiue worship Because all relatiue Adoration of God before a creature with respect vnto it is Idolatry But the reuerence vsed in the receiuing of the Sacrament is a relatiue adoration of Christ with respect vnto the Sacrament for they say they do reuerence to the Sacrament which is Idolatrous Our Answer We expected that you would at least haue endeuored to proue in our manner of Kneeling a Popish kind of relatiue worship which is as in their C●ucifixe to fast●n our diuine Adorat●on vpon the Creature that it may so by a representatiue relat●on be conueied vnto the Creator whereof we are to speake in the Section following But in stead of worship by representatiue relation to Christ you speake onely of a Relation from God vnto the Cr●ature telling vs of a relatiue Adoration of Christ with respect vnto the Sacrament which is extremely different as you may iudge by your owne Actions For do not you your selues allow a relatiue Reuerence and that iustly in reading the word of God a Reuerence in praying vnto God a Reuerence in religious hallowing of the Lords day a Reuerence in entring into the solemne place of Gods worship which is the house of God and haue not all these a relatiue respect betweene God and his Creatures for the Scriptures which are but lines of Incke are Creatures yet such as are called holy Scriptures and are Signes expr●ssing vnto vs the Truth of God The words of mans voice are such Creatures which by ancient learning are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Signes of things signified thereby and being vsed in prayer vnto God do present our Humilitie thankefulnesse and Adoration vnto him The Sabbaoth day is as all other dayes a Creature of God and yet is set apart and appropriated by GOD vnto his Adoration and commanded in that regard to be hallowed of vs which is in a respect that we haue from God vnto it The solemne place of Gods worship where-soeuer it bee is a Creature of God and hath reference vnto God as an house to the owner thereof Now shall these be vsed with a Religious Reuerence and with a relatiue respect and shall onely the blessed Sacrament of our Lord Iesus Christ bee Celebrated without any such Reuerence Procul hinc procul este But I know you cannot be so profanely-minded toward this Sacrament because you are not ignorant that this is the whole Argument of th●t Chapter of S. Paul 1. Cor. 11. telling them of the visible Iudgements of God vpon many of the Corinthians thus Many of you are sicke and many are asleepe that is dead but why ob hanc causam for this cause saith the Apostle to wit because they came so profanely vnto it as if they had come to the heathenish Bacchanals or to their owne Domesticall Tables For thus he saith Haue you not houses to eate and drinke in but you come hither not discerning the Lords bodie As if he had said do you come so homely vnto this spirituall Banquet ordained for the refreshing and replenishing of your soules which you are to partake of with hope of remission of your sinnes in this life and of a blessednesse both of your bodies and soules in the Resurrection of the iust through the vertue and price of your redemption by the death of Christ in his body Crucified and blood shed for you SECT XXVI Their first Confirmation of the aforesaid pretended Idolatry by relatiue worship in Kneeling Yea there hat● bene f●un● in a●● age● the roote of Idolatry if not grosse Idolatry it selfe to ●iue to the signe that shew of outward Reuerence and A●oration which is du● to the thing signified and to the giuer hims●lfe Our Answer What a sinister supposition is this as though that the Reuerence due to Ch●ist were giuen vnto the Sacrament of Christ this we confesse were true Idolatry You may not thinke much if our Church do now sharpen her Censures and Co●rections against you who thus multiply your Calu●niations against her especially in this branding her with no lesse heynous a Crime than Idolatry which is as being the most vile of all other called in holy writ not onely abominable but also abomination it selfe It will therefore concerne you to make good your godlesse aspersion by some manner of reason for this which you deliuered in the last place is rather a reproofe of your supposed guiltines than any proofe thereof S●CT XXVII Their s●cond Confirmation of the pretended relatiue Idolatrous worsh●p Else why is it not vs●d in Baptisme as well as at this Sacrament exc●pt that with the Idolatrous Papists we wi●l say that it is of greater dignitie th●n the Sacrament of Baptisme Our Answer Nay rather seeing that you know the doctrine of the Church to esteeme both the Sacraments of equall dignitie for as much as they proceede from the same authoritie of our Sauiour and are ordained for the same end euen to be seales of faith concerning the promises of saluation vnto vs Why do you make such an odious obiection and not rather

if that they had beheld the decent integritie that is vsed therein All this while we haue kept aloofe off we come at last to parly with the Non-conformists themselues SECT XXXIX Our third Confutation of the Non-conformists and iustification of Our selues is from the confession of Bellarmine excusing Protestants from the suspition of Adoration euen because they hold the matter of the Sacrament to remaine Bread This our Iustification I confesse is against their will for it issueth out of an obiection which the Non-conformists haue made to accuse and condemne our Church The Non-conformists Obiection And Bellarmine hauing said that we whom he calleth Caluinists and Sacramentaries do not adore the Sacrament neither saith he should any man maruell at that seeing they do not beleeue that Christ is really present but that the b●ead in the Eucharist is indeed nothing else but the bread that came out of the Ouen Our Answer Do you not remember Iosephs Cloke which his Mistresse caught hold of to draw him to her lustfull bed who notwithstanding afterwards in a complaint vnto her husband turned the same Cloke as a witnesse against Ioseph to conuince him of folly notwithstanding it was indeed and in truth a full demonstration of her owne filthinesse and dishonesty And see you not how wittily you do imitate that fact of Iosephs Mistris by obiecting to the Church of England the speech of Bellarmine which in true construction may be a sound and euident Argument for her iustification Seeing that Bellarmine so great an Aduersary confessing that Protestants do not adore the bread euen because they beleeue it to be bread doth consequently acknowledge that they by their receiuing of this Sacrament cannot possibly be guilty of the Romish maner of Adoration of the outward Elements What needeth therefore so great an outcry in the eares of simple people to the slander of the true Church of Christ by associating her as afterwards ye do with the Synagogue of Antichrist in an Idolatrous reuerence I alwayes expected that as often as you take from the mouth of Bellarmine such kind of speeches as this obiecting that we thinke the Sacrament to bee nothing else but bread that came out of the Ouen you should haue shewne your selues zealous Aduocats for the common cause by controlling the Iesuits impudencie according as M. Iewell might haue instructed you in his Answer against the like scoffe of M. Harding in vilifying of our Sacrament Whereas M. Harding saith he vniustly defameth vs as reckoning the Sacraments of Christ nothing else but Tokens let him vnderstand that we both thinke and speake reuerently of Christ his Sacraments as knowing them to be the Testimonies of Gods promises and instruments of the holy Ghost and as we make not the Sacrament of Baptisme bare water notwithstanding the nature and substance of water remaineth the same still so we make not the Sacrament of Christ his body and blood bare bread and wine for as Saint Augustine saith Videndum est non quid sint sed quid significent We must not regard so much what they are namely in substance as what they signifie to wit according to the new nature that they haue of a Diuine Sacrament SECT XL. Our fourth Confutation of the Non-conformists and Iustification of our selues issueth from the Non-conformists owne Practise First by their Intentionall Reuerence You would account it an extreme iniurie to be censured as contemners or profaners of these holy mysteries or not to celebrate and receiue them reuerently with the truely religious affections of your hearts and mindes which you professe will be the dutie of euery worthy Communicant that shall rightly discerne in this Sacrament the Lords body This being granted which without impietie cannot be denyed it ministreth vnto vs an Argument whereby you may bee confuted as I suppose without all contradiction Fist I may reason thus That manner of Reuerence which it is lawfull for a Christian to conceiue in his mind the same is as lawfull for him the case of Scandall excepted to expresse in his outward gesture of bodie But it is lawfull for a Christian to conceiue such a Relatiue Reuerence as from the sight of the Sacrament being Obiectum àquo to raise his thoughts to a contemplation of the mysticall and spirituall obiect of faith signified thereby and vpon the vnderstanding of the mysticall euen the body and blood of Christ really albeit not corporally exhibited vnto vs in this Sacrament to receiue these visible pledges of our redemption by the death of Christ as the Obiectum propter quod with all holy and reuerent deuotion of heart and mind Therefore it is lawfull to performe a sensible and bodily reuerence at our outward receiuing thereof The infallibilitie of this Consequence ariseth frō the difference which is betweene the inward and outward Reuerence for the inward reuerence is the formall part and very soule of reuerence and farre exceedeth the bodily which is but onely the materiall Where therefore the materiall and bodily forme of Reuerence is acounted Idolatrous there the Intentionall and formall much more because the worship is in it selfe and Act indifferent and so may become either religious or superstitious by the vse or abuse thereof according to the intention and mind of the Agent euen as we may discerne in this one word Aue vsed in salutation for many came to Christ and said Aue O haile Master and did honour him the Iewes also bowed to him said Aue dishonoed him The difference of these two consisted not in the out ward gesture which was the same both sorts Saluters but from the diuerse Intentions the one kinde performing their salutations in ciuilitie but the other in mockery Euen so the gesture of Kneeling is an act indifferent in it selfe being vsed as wel of Children to their Parents as of either religious persons to God or sacrilegious vnto Idols but the formall distinction of each one proceedeth from the mind and affection of the Actor for that which is in childrē pietie in subiects loyaltie the same is in the truely religious deuotion and in the superstitious and sacrilegious Idolatrie Vpon these Premises wee inferre this conclusion that if there bee in you an inward relatiue reuerence of soule in the receiuing of this blessed Sacrament from a respect had betwixt the Doner God and this holy Sacrament being so precious a pledge of our saluation then can it not be vnlawfull to giue some expression of this your religious intention by the same visible reuerence in one or other outward gesture of the body especially being to participate of the Sacrament the seale of mans redemption both body and soule And indeed the bodily parts of man are nothing else but the Organs and Instruments of the affections of his soule If therefore that godly Indignation which the Publican had against his sinnes be shrewing as it were his owne heart commanded his hands to Knock on his breast If Hope