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blood_n	drink_v	eat_v	word_n	14,073	5	4.8489	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

a sacriligious opinion that the Element of bread which they adore is the very person of Christ but not as it may be vsed religiously by Orthodoxe and godly professors For better demonstration whereof it will be our office to produce their owne choicest Witnesses all of thē exacting of Cōmunicants an outward reuerence and some allowing also of this kind of Reuerence which is by Kneeling First M. Caluin chalking out as it were the right line of true Decencie saith Sed operaepretium est c. It will be worth our labour to define what is to be vnderstood by that decorum and Decencie which Paul commendeth Indeed the end of Decencie is partly that whilest such Rites which are vsed may gaine veneration or reuerence vnto sacred things we may be thereby holpen and exercised vnto Deuotion partly that also modestie and grauitie which ought in all actions to be especially regarded may most shine in them But that must we account to be decency which shal be so fit for the reuerence of holy mysteries as is meet for the exercise of godlines or els cōuenient for ornament nor can this be without profit but will serue for the admonishing of men with what modestie religiousnesse and reuerence they ought to handle holy things To this end we are forbid by the Apostle to mingle our profane drinkings with the holy Supper of the Lord that women come not without the couers of their heads and many other things we vse as namely our praying vpon our Kn●es with our heads bare and we administer the Sacraments of the Lord not sordidly sed cum aliqua dignitate but with a kind of Dignitie You that haue excepted against vs for Kneeling to auoide profanation do you see how instantly and vrgently M. Caluin requireth an outward Reuerence in the handling of such sacred Rites Secondly B●shop Iewell falling vpon the same subiect saith Neither do we onely adore Christ as very God but also reuerence the Sacrament and holy mystery of Christ his body and blood and as Saint Ambrose teacheth Baptismum Christ vbicunque est veneramur That is we worship Baptisme wheresoeuer it is had and according to the Councell of Athanasius Dominica verba attentè audiant fideliter adorent Let men diligently heare and faithfully reuerence the words of God Briefly we worship all other like things in such religious wise vnto Christ belonging but these things we reuerence as holy and as appointed and commended by Christ but we adore them not with any diuine honour as Christ himselfe Doe you not now see a Reuerence due vnto the Sacrament without Adoration that is to say a Religion void of Idolatrous superstition namely by Relation from the giuer to the receiuing of the gift Thirdly Zanchie labouring likewise to remoue two contrary Vices as the deadly enemies of Gods worship the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Contempt or neglect of due worship the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false and superstitious worship to the end he might establish that golden meane called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the true sincere worship of God He against the former Monster of Contempt of holy worship out of the Apostles doctrine 1. Cor. 11. whereby were condemned the vnreuerent commers to the Eucha●ist collecteth saying The Sacrame●ts are to be vsed with outward Signes Tokens of honor reuerence not in reg●rd of themselues but in respect of Christ by whom they are instituted for God himselfe when he forbad in his Law the worship of any Images of mens making yet taught he that his owne Images to wit his Sacraments the signes of heauenly things should not be handled without some honour and reuerence For as the word of God although it must not be adored yet ought it to be handled and hearkened vnto with Reuerence so are the Sacraments worthy of Reuerence which the Apostle perswadeth vnto when he teacheth that men must eate the Sacrament of the Lords Supper Dignè worthily For although this worthinesse consisteth in the mind of a man which is indewed with faith and Charitie yet may it be also referred to an externall Reuerence seeing that they among the Corinthians that came irreuerently vnto the holy Supper were grieuously chastned of the Lord as the Apostle teacheth in the same place Fourthly M. Beza is alledged as although commending both inward outward adoration when these fearefull Ceremonies are celebrated yet that for the auoiding of danger or else suspition of Idolatrie he held it dangerous to vse the Gest●re of Kneeling in the Act of receiuing It is true and so it may be very requisite in those places and times whereof he spake and his exception is onely that it might be dangerous by some Consequence But M. Beza saith not that the gesture of Kneeling in the act of the receiuing the Sacrament is Idolatrous in it selfe No but the flat contrary Gen●culatio denique cum Symbola accipiuntur Speciem quidem habet piae Christianae venerations ac proinde olim potuit cum fructu vsurpari Do you not obserue that he condemneth not the gesture in it selfe which saith he might haue bene profitably vsed in former times namely before that it was Idolatrously abused in the Popish Chuch Which Testimonie as it cannot preiudice our Church which is now so seuered from Poperie euen in this point of Adoration that Papists themselues do know and confesse it so doth it iustly condemne your condemnation of the act of Kneeling by iudging it to be in it selfe directly Idolatrous If you shall persist to tell vs that Beza was of your Iudgement then must you grant that with the same breath he defended a commendable Idolatry seeing that he iudgeth the act of Kneeling to be in it selfe a profitable gesture euen in the receiuing of the Sacrament Fiftly to the same purpose and somewhat more expresly P. Martyr I do not contend saith he that Ceremonies should be euery where the same but yet we ought to prouide that they be not against the word of God yea they should as much as may be be reduced vnto edification and decencie Therefore it is no matter of difference whether we receiue the Sacraments sitting or standing or Kneeling so that the Institution of Christ it selfe be preferred and occasion of superstition remoued This his Position conteineth in it these two suppositions the first is that Kneeling at the receiuing of the Communion is not an act of superstition it selfe Secondly that it may possibly be vsed now without danger of Superstition And is not this also a plaine contradiction vnto your former assertions I make no quetion but all other the Authors who haue spoken absolutely for outward Reuerence in the vse of sacred Mysteries would not haue bene more vehement in condemning the Idolatry and sacrilegious manner of Kneeling of the Papists then they would haue bene at the least equall and indifferent to admit of our custome of Kneeling

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