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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	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

it is to be changed Our Answer Here are almost tot media quot verba and therefore you are to be intreated to resolue your confused Prosyllogisme into seuerall parts for our more plaine and expedite course in this our dispute Beginne at the first point by examples SECT III. Their first Instance in the Example of Christ. We are to imitate Christ and his Apostles but Christ did minister it sitting at Table And is it not wicked saith one not to imitate his doings of whom it is said that he did all things well Our Answer Christ doubtlesse did all things well but you do not well by abusing the example of Christ to proue a necessity of the imitation thereof This I make bold to affirme and I hope not without good grounds First by Reason SECT IIII. Our first Reason for Confutation of the Non-conformists former Assertion When we come to enquire the strict manner of Christ his Gesture out of the Euangelists we heare S. Matthew saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and S. Marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Caluin and Beza render it discumbentibus illis It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Sitting but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be as well Lying downe and the Euangelist S. Iohn concerning Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He fell downe or if you will laid himselfe downe as the same Euangelist vsing the first word saith concerning S. Iohn himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recumbens in sinu lying vpon Christ his breast Baronius by these phrases is induced to thinke verisimile esse Christum Apostolos lectis discubuisse which phrases of speech Interpreters haue diuersly rendered not according to the very propriety of words of the Euangelists but according to their different conceits about his Gesture which we may not deny to haue bene a kind of Sitting But yet when we shall aske more precisely the continued manner of the Sitting whether vpright or rather somewhat leaning or what the expresse forme of his Gesture was it is left by the holy Euangelists in such an vncertainety that we may iustly collect from thence that Christ intended not to make his gesture to be an exact patterne of necessary imitation to be continued in his Church SECT V. Our second Reason of confuting the Non-conformists This may be taken à paribus that is from diuerse other like circumstances of Christ his practise wherein the Non-conformists neither do nor can challenge any right of imitation This case will be euident if we shall consult with the Euangelicall Storie concerning Christ his first institution of the Sacrament where we obserue related vnto vs both the Example and Precept of Christ the Example is shewne in his preparation for this Communion his Precept is specified in the act of Administration Concerning his Example of preparation these diuerse circumstances appeare the first is of the Persons who were Twelue or if you will but Eleuen disciples the second in respect of the Sexe onely Men the third is of Place in a priuate House the fourth of Time it was in the Night the fift of Gesture which we acknowledge to haue bene a kinde of Sitting Not to insist vpon the nature of the Bread nor the mixture of water with Wine or the like Now if the example of the first Institution in these circumstantiall points be for perpetuall and necessary imitation then farewell from this Communion all women by reason of their sexe and also men aboue eleuen or twelue because of their number and let vs vse it rather in priuate houses than in publique Temples because of the circumstance of place which was a chamber and concerning the time not in the morning but onely in the night Is not this then a singular aduersenesse in these men so to impugne the ordinance of our Church by exacting sitting which is but one onely circumstance of the first institution of this Sacrament that they do consequently condemne themselues as Preuaricators in almost all the rest SECT VI. Our second grand Confutation of the Non-conformists is by their owne Witnesses Your owne Witnesses to wit M. Beza and Zanchius do willingly confesse the one touching vnleauened bread the other concerning the mixture of water with wine that we are not bound to an imitation of Christ And this they conclude but not without as iust premisses and good reasons as can be required which will appeare in Answer to your second accusation SECT VII Our third grand Confutation of their first Exception is from the practise of the Non-conformists themselues It is true Christ did administer this Sacrament in a kind of Sitting-gesture and in the same Gesture did the Apostles of Christ receiue it The maine question is whether the Church be bound to the strict imitation of all such circumstances of the first administration You challenge a precise obseruation thereof and we desire you to be satisfied from your owne practise for Christ is found Sitting at one Table with his Disciples vnto whom he still Sitting distributed the blessed Sacrament as vnto his Communicants but you in the Administration of this Sacrament departing from the Table of the Lord walke from person to person and deliuer these holy Rites vnto them Say now I pray you is there any iust resemblance betweene Sitting and Walking or is not the example of Christ as good a prescription for Gesture vnto Ministers how to distribute the Eucharist as the example of the Apostles can be vnto Laicks how to receiue it Wherefore the pressing of your first exception was but the shooting an Arrow vp directly into the Sky without all regard that in falling down it must necessarily light vpon your owne heads SECT VIII Our determination of this first point concerning the first Accusation from the Example of Christ. That we may more accurately determine this whole doubt consider we pray you that the Acts of Christ concerning the institution of this Sacrament were of two different sorts some were onely occasionall and accidentall and some were truely Sacramentall and Essentiall I call them Occasionall which accidentally fell out by occasion of Christ his celebration of the Passeouer which being the Sacrament of the Iewes was at the same time to expire and die at what time the Eucharist the Sacrament of the new Testament was to take life and breath Now then the circumstances of the Passeouer occasioned Christ to institute this Sacrament of the Lords Supper onely with his owne family onely with men onely in a priuate house onely in the night as hath bene said Whereunto some do referre also the circumstances of the bread that it was Azyme and vnleauened as then necessarily required in the celebration of the Passeouer and of the Cup that it had a mixture of water in it to allay the spirit of the wine according to the ordinarie custome of that Country But the Acts that were

actio a continuing of the same gesture at the administration and participation thereof either because of the publique Psalmes then vsed in the Church or for that you are ex●rcised in a diuine meditation about the Analogie between the elements of bread and wine and the body and bloud of Christ signified thereby by as reall an applying of the same body and bloud of Christ to your soules for the nourishment thereof as you haue a reall and substantiall incorporation of the bread and wine into your bodies that you are presently ready to proceed in other prayers so that being vncouered you cannot be said so much to put off as to keep off your hats nor to be made kneele but to be found kneeling at the receiuing of this Sacrament He that condemneth in his own conscience an other mans direct vncouering of the head at the receiuing of the holy Sacrament as superstitious being himselfe vncouered and shall notwithstanding excuse his owne gesture because of the former pretence of a continued action or spirituall meditation This man shall be but as S. Iames calleth him a Paralogizer and deluder of his owne soule because no act is called goo● nisi ex integra causa that is wh●n it is good in euery part but it is euill ex quouis defectu that is vpon any one defect Therefore the continuance of the same gesture cānot ma●e that action good wherein any part thereof in respect of the obiect is condemnable in it selfe because if the reuerence at the receiuing be vnlawfull I ought in my behauiour as well to haue declined that which ought not as to haue practised that which ought to haue beene performed especially where for God is a iealous God there could be the least iealousie of Idolatry The nature of due reuerence will more clearely appeare by a sight of the contrary If any Tenants seeing their Lord riding with his seruants some before and some behind yet but meanely furnished for their attendance should be disposed to laugh and iest at them exercise the same scoffe vpon their Lord approaching would it be any tollerable satisfaction to say when they should be called in question that they did but onely continue their laughing and iesting Or will you hereupon suspect that you haue erred in being vncouered and hereafter make amends with couering your heads This would be but an hiddie and giddie retractation by which you must needs contradict the custome as I suppose of all the reformed Churches in Christendom whereof one of your own choicest Witnesses testifieth saying De h●c membro inter omnes pios constat reipsa enim h●c comprobant cùm ad Sacramentorum participationem reuerentèr apertóque Capite accedunt hàc ratione protestantes aquam illam Baptismi panem vinum Coenae non amplius esse res profanas sed sacras per quas Christus seipsum suamque gratiam cōmunicat eóque esse reuerentia dignas c. It is a thing granted saith he of all godly men and indeed testified and approued of them by their comming to the participation of the Sacraments Reuerently with their heads vncouered protesting thereby that the water of Baptisme and the bread and wine in the Lords Supper are no cōmon but sacred things whereby Christ doth communicate himselfe and his graces vnto vs and that therefore they are worthy of this reuerence Euen as saith he the word preached although it is not to be adored yet must it be reuerently handled is the word not of men but of God and so likewise the Sacraments in the administration of them a●e worthy of reuerence whereunto appertaineth the saying of the Apostle commanding vs to eat and drink that cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthily which worthinesse and dignity although it doth properly consist in the minde indued with faith an● loue yet may we not without cause referre it vnto the externall reuerence whereupon it was that they that came to the Lords Supper irreuerently were seuerely chastned by the hand of God 1. Cor. 11. You see how exactly this your choice and venerable Witnesse hath pleaded for an externall gesture of reuerence by vncouering the head at the receiuing of such holy Rytes which he maketh to be the same in the case of worship with the bowing of the knee You will peraduenture reply if the case standeth so concerning vncouering our heads why are we then condemned for irreuerence and why is Kneeling required Shall I tell you I can conceiue but three reasons hereof the first is because diuers of you are thought to be vncouered not with any intention to expresse your reuerence at the receiuing of this Sacrament because you condemne those that performe any reuerence by kneeling therefore yee are vrged to kneele that thereby you may manifest your vnanimity of one iudgement with our Church Secondly the order of kneeling hauing bene established by the Church and being as hath bene proued a Ceremony indifferent it is lawfully exacted and ought to be performed by you for expression of vniformitie Lastly because that women also who because of their sex may not be vncouered might shew the deuotion of their soules by their bodily representation of kneeling this gesture is required for an vniuersality of Conformitie To conclude be you exhorted but to permit your internall reuerence to become visible by bodily gesture or suffer your knees to be answerable to your heads in outward reuerence and then may we all ioyne the hands of true fellowship and godly vnion in the participation of this holy Communion and a more acceptable Thankesgiuing in the Eucharist vnto the Trinity in one indiuisible Vnitie whereunto be ascribed all glory and prayse for euer Amen FINIS Gal. 1.8 Psal. 45.5 Psal. 12 2.6 a Col. 2.21 b Act. 25. v. 10.12 c Danaeus Isag de Tradit cap. 29. * These other Testimonies ensuing are cited and expressed in this Treatise throughout d Caluin e Zanchy f Bucer Zanc. and others g Caluin h D. Rainold i Chemnis k B. Iewell Zanchy Chemnis l Bucer m P. Martyr Beza n Bucer o B. Iewel p Caluin q B. Iewell P. Martyr r Caluin B. Iewel Zanchy Zepper P. Martyr s Bucer P. Martyr t P. Martry loc comm pag. 1086. u Bucer Gal. 2.14 Abridg. Linc. part 1. pag. 44. M. Hy M. Pag Heb. 12. Luc. 2. Act. 15 10. Heb. 3. Caluin Inst. l. 4. c. 10 § 30. Matt. 28.19 Mar. 16.15 Abridg. Linc. quò supra Hy. disp 1. Reg. 5.3.4 1. Reg. 8.17.18 M. Hy M. Hy. Exod. 3.18 Exod. 8.8 M. Hy. Exod. 12.13 M. Hy. Gen. 4.4.5 Abridg. Linc. implyeth pag. 44. Vers. 31 and more expresly 1 Kin. 23.10 Leuit. 18.2 Infra cap. sect 2. 3.4 ● c. M. Hy. Bas. lib. de fide Cy. Epist. 74. ad Pomp. Amb de voca gen lib. 2. Aug. Tom. 9. col 478. Idem Tom. 9. col 1089. Idem Tom. 7. con Donat. li 2. ca. 6. col 365. Idem Tom. ● Epist. 73. Aug.

testimonies of their principall witnesses You your selues in this question haue obiected M. Caluin P. Martyr and Zepperus as if they had abandoned all vse of Romish Ceremonies with as an extreme a detestation as they do the very Heathenish whereas if you would haue consulted with M. Caluin in a place professedly assigned for the Auoiding of Romish superstition he would haue taught you that there is a maine difference betweene Turkes and Papists Because Multa habemus c. There are many points common saith he betweene vs and Papists especially this that we haue both our Denominations from Christ c. And after he inferreth that Although there be many Ceremonies among the Papists which we may not obserue yet saith he Nequis me adeo austerum esse vel praecisi rigoris c. lest any man may thinke me to be so rigorously precise that I would forbid a Christian ne se Papistis vlla in Ceremonia aut obseruatione accōmodet that is to apply himselfe in any Ceremony vnto the Papists Be it knowne that it is not my purpose to condemne any thing which is not directly euill in it selfe Now who knoweth not that the thing which is made Euill onely through Abuse cannot be said any way to be euill in it selfe And we haue heard already of his allowance of materiall Churches howsoeuer they were once polluted with Romish superstition whereof Zepperus confesseth saying The Popish Temples what were they but the Receptacles of all Idolatrie which did bellow out nothing but meere abhominations yet from hence it doth not follow that the Churches of Protestants must therefore be destroyed and new ones built in their steads because those Temples were not the immediate instruments of Idolatry as the Altars were which could not but serue immediatly vnto their God Mauzim euen to the execrable sacrifice of the Masse And although we reade in the Ecclesiasticall Storie of Ruffinus of the destruction of an Heathenish Temple by conuert Christians and of Constantine his Edict for the demolishing of the Temples of the Gentiles and Heretickes the like of the Edict of Theodosius the elder that is no more than we may say of some Churches and Temples which stand in remote places instituted by Papists for the vse of Pilgrims and Passengers whereof there is no conuenient vse In this Authour you may obserue a distinction betweene things immediatly as Altars and mediatly as Temples dedicated to Idolatrie and that Zepperus excluding the latter yet alloweth of the first although the Temples so polluted with Idolatry be now materially and indiuidually the same which are vsed by Protestants in the syncere and holy worship of God P. Martyr is plentifull in this point first putting in a Caueat which will be for the direction of your consciences if you will hearken vnto him if you will not yet then also will it make for your correction Cauendum est profectò c. Wee must in any case take heed saith he lest that we do presse the Church with too much seruitude as to thinke that we may vse nothing which hath bene Popish Surely the ancient Fathers tooke the Temples of Idols and conuerted them into holy houses of God wherein Christ our Sauiour should be worshipped and the Reuenewes which had bene consecrated vnto the gods of the Gentiles for the maintenance of their Vestall Virgins that they tooke for the support of the Ministers of the Church albeit such things had serued not onely to the honour of Antichrist bu● of the diuels themselues Yea and also the very verses of the Poets which were dedicated vnto the Muses and diuerse gods or for the vse of Comedies or seruing in the Theater for pacifying of their gods such did Ecclesiasticall Writers the holy Fathers vse so farre as they found them fit good and true and were thereunto directed by the example of the Apostle who did not disdaine to cite Menander Aratus and Epimenides and to set downe the same words which were otherwise prophane and to apply them to Gods worship Except perhaps you shall deeme that the words in holy Writ do serue so much vnto Gods worship as do the visible words of the holy Sacraments Furthermore who doth not know that wine was consecrated vnto Bacchus Bread to Ceres Water to Neptune Oliues to Minerua Letters to Mercurie Songs to the Muses or to Apollo All which notwithstanding we doubt not to apply as well in Sacred as in Ciuill vses albeit they had beene dedicated vnto the very Diuels So he Whereby as we see he putteth in a caueat against all fierce and calumnious Disputers who inferre from euerie former abuse of Surplice a necessarie abolishing of all vse thereof SECT XXX Our fift and last ground of Confutation of their generall Argument against our Ceremonies in respect of their former Abuses is taken from the Confession and Practse of the Non-conformists themselues The first and fairest obiects which offer themselues vnto our eyes among the Ceremonies in Romish worship and their Churches Chalices Vestiments Bels and if you will also their round Wafer-cake all which haue bene Idolatrously abused by Papists Their Churches were most superstitiously dedicated after the manner of charming their Chalices and Table-clothes were no lesse immediate Instruments of their Idolatrous Masse than were their Altars their Bels were baptized with an opinion of infused Holinesse and vertue to driue away Diuels Durandus and Durantus two Maisters of the Ceremonies in the Romish Church do deriue many superstitious Significations from these almost all other Instruments of Romish seruice even vnto the verie Knots of the Bel-ropes The Case thus standing must we now by the Conclusion of our Non-conformists stand chargeable to turne our Temples into Barnes or Hay-lofts which I wish were not practised by some that will seeme to make most cōscience against a Ceremony Siluer Chalices into wooden cuppes Bels into Gunnes and Bel-ropes into halters c Nay euen your selues are not so farre fallen out with Popish Ceremonies but that you can be contented to except out of your Position such as may bee of necessary vse Yea and one who is held as a principall and as it were Super-intendent among you doth more fully expresse your opinion than others thus Many of our Churches were builded by Papists and dedicated to the honour of Saints and seruice of some Idol yet these being in the first foundation which I take to h●ue beene in Constantines time intended for the true worship of God and hauing both then and now a needfull vse among vs may be retained I thinke that Gregory did well who said vnto Augustine the Monke being then in England that for the Pagan and Idol Churches he should onely purge them and not pull them downe yea and Popish vestments may serue for substance of the stuffe to make window Cushions or a Pulpit-Cloth Prouided alwayes that there be no Crosse nor Crucifix vpō it The like may be said of

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