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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A17573 A dispute vpon communicating at our confused communions Calderwood, David, 1575-1650. 1624 (1624) STC 4356; ESTC S118324 41,392 84

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a familiar kinde of speaking to say that a thing is in doing which alreadie done is sealed and confirmed De sacram pag. 68. sayth Whitakers Fourthly the nature of the gift is to be considered Any man will behaue himself otherwise when he receiueth a Iewell out of the princes hand nor when he is receiving a supper is in the act of feasting with him Christ and his Apostles knewe after what maner we should behaue our selues at this banquet that we neede not to goe learn courtesie at the court You will say that men bow to the chair of estate The argumēt drawn from ceremonies of court answered or the Princes letter or seale without injurie done to the Kings person Yea the honour is conveyed to the Prince by the chair of estate or the seale Doctor Abbots answer to Bishop in another purpose may serue here verie well pag. 1215. It should seeme strange that formalities observed to Princes in th●●r courts for maiestie and royall estate should be made patterns of religious devotions to be practised in the Church De civit dei l. 2 cap. 4. Augustine sayth that civill courtesies often are grounded upon base humilitie or pestiferous flatterie Hence it is that some countries mislike the courtesies of other countries Conon an heathen refused to adore Artaxerxes after the manner of the Persians Next the bowing to the chair of estate or to the seal of the prince is but a civil worship for a politick end to testifie homage allegiance Doctor Abbots in defence of Perkins sayeth It is holden for a matter of princely Maiestie that there be a reverence performed to these things which serue in a speciall manner for the Princes use On the other side Pag. 121● no such duetie is done to the Princes Image It is thought good by the State that the Maiestie of Princes be upholden by such meanes because they are but weake mortall men But God needeth not any such props to hold up his maiestie neither wil he haue any worship conveyed to him mediatelie by anie creature never so holy or of whatsoever use The sacraments are compared to seales but not in every respect The sacraments haue all their force and power from the word so hath not the Kings seale from the Charter The word is of it selfe firme and sure without the sacraments so is not the Charter without the seale A seale maketh things authenticall as measures clothes grants or the like The sacraments are annexed to the word not to make the w●rd more authenticall but to confirme our faith The outward signes of the sacrament are made for us not we for them And as one sayth as they are the plainest part of Divinitie so they come lowest to our necessitie and capacitie When we heard the word we were sealed with the Spirit Ephes 1.13 The holy Spirit is the seale or signet sealing us to redemption the graces of the Spirit are the seales sealed or printed upon us The holy Spirit sealeth unto us Christ and all his benefites and properly assureth us of them sometime by the word and sometime by the sacrament as outward meanes The outward meanes are to bee reverenced but not to be adored The argumēt taken from bowing before the arke answered It is alledged that we may bow before the Sacramental bread and wine because the people of God bowed before the ark We answer they bowed not for reverence of the arke but to God dwelling or sitting in the arke betweene the Cherubims God was after an extraordinarie and singular manner present in the arke delivering oracles For this singular presence of God in the arke the Temple was built and al the implements therof made God promised to heare his people when they should turne them toward this Temple So they bowed toward the arke toward the Temple wherein the arke was toward the mountain wheron the Temple was situate because of Gods presence in the ark in the Temple wherein the arke was which was situate vpon the mountaine They bowed toward the Temple not as toward a particular thing but as toward a particular place of presence The bread is a particular thing not a particular place of presence wherein God may be said to sitt or dwell or from whence he promiseth to heare our prayers There is no such place of presence now under the New testament The arke wherein God dwelt or sate was a type of Christs manhood not yet existing and of the Godhead dwelling in the manhood The Temple also Iohn the second chapter and the nineteene verse But now under the new Testament we are directed to direct our worship to that place where the Godhead is dwelling in the Manhood existing that is to the heauen where Christs Manhood is Yee will say Improper adoration is idolatrous we may reverence the bread as a signe of Christs body by way of representation that is as if his body howbeit absent were present in the bread or under the accidents of bread and all the honour that wee would doe to the body of Christ as if it were present we doe before and about the bread as in a Comedie all the honour done to him that representeth the King is accounted done properly to the King not to him that representeth but improperly Sicklyke to an Embassadour and after the same maner to an emptie coffin at funeralls We answer that we owe no adoration to any creature either properly or improperly A representation of Christs body actiuely to the communicant that is to represent his body to be received we acknowledge but a representation of Christs body passiuely that is to stand in Christs roome to receiue adoration from the communicant as a Vicegerent of Christ absent we doe not acknowledge For that were to giue a portion of divine honour to the creature to make it Christs Vicegerent when wee worship him By this reason wee might not onely kneele but kisse the sacrament and direct our speech and prayer toward it as the Iesuite doth when fixing his eyes upon a Crucifixe in his Sermon hee directeth his speech to Christ To this kinde of worship many referre the convey of civill worship to the Prince by the chaire of estate But it is limited to one particular to wit bowing Coniunct adoration or proper respectiue of the signes are intended in the act and both are idolatrous Yee will say yee intend not this representation but consider Christ as present as the Papist considereth the samplar or person represented as present as clothed with the Image or shining in the Image that is present Secundum esse representativum non secundum esse reale that is by meere representation onely This coniunct adoration is like the coadoration of the purple robe wherewith the King is clothed or of the Popes shooe when the Pope is adored or any submission or supplication made unto him But God will not bee worshipped according to our apprehensions We make