ad recipiendum not to sacrifice the natural bodie of Christ for that is proper to Christ to bee Hostia Sacerdos the Sacrifice and the Sacrificer and no man may offer that in sacrifice that is not his owne 2. Sam. 24.24 As Dauid would not offer sacrifice till he bought it though Araunah offered to giue it to the King freely as a King And the worde of the Psalme applied by the Apostle is Corpus dedisti mihi Hebr. 10.5 thou hast giuen mee a bodie which is onely to be offered by him whose body it is And the Apostle exhorteth Offerte corpora vestra Rom. 12.1 It is not Corpus Christi offer vp your owne bodies wherof you haue power not Christs bodie whereof he onely hath power Ioan. 10.18 Ego ponam animam meam nemo tollit I lay downe my life and no man taketh it from me but it is giuen to vs to receiue it and therewith all the fruits and benefits of his death and passion And the word Hoc facite is not properly Hoc sacrificate doe this Luc. 22.19 that is sacrifice this he must sacrifice it and wee must commemorate and represent it for it is hoc facite doe this not simply sacrifice but doe this that I haue done that is Take bread wine and blesse and consecrate it and receiue it as my body and blood and Christ did not sacrifice his body there but on the Crosse The Euangelists say Effunditur my blood is shed but it is Praesens pro futuro the present tense for the future a phrase most common and familiar in Scripture because of the certainety of it or else Effunditur virtute effundetur actu it is shed in virtue Hebr. 13.8 Christ yesterday to day and the same for euer but to bee shed in act else it must needs follow that Christs blood was not in his body but shed on the earth before it was shed by the whips and thornes and nailes and speare and so he suffred before he suffered yea he suffered when he suffered not In which respect I cannot sufficiently maruell at Bellarmins subtiltie Bellar. lib. 1. de Missa C. 2. that will haue this Sacrament to bee an externall proper sacrifice not onely as the name sacrifice doth signifie rem sacrificatam the thing sacrificed that is Christ crucified which is there truely giuen and receiued but also as it doth signifie actionem sacrificij or sacrificandi the action of sacrifice so that the action of Christs sacrifice on the Crosse and of the Priests in the Host must bee one and the same action For if they bee diuers and many in number then Christ must be offered and so suffer often which is directly against the Apostle And Christ the Priest must be one high Priest and the same action must bee bloodie and vnbloodie and haue sufferings and no sufferings in it For the number doth vary the action and two diuers agents must produce two diuers actions and blood and no blood passion and no passion must necessarily make many and diuers actions in number and so Christ must suffer and offer often And as absurd is his other conceit Bellarm. ibid. C. 1. That one and the same Action should be Res and Repraesentatio rei the thing and the representation of the thing As if he should say that one and the same man is homo viuus and homo pictus a liuing man and the image and statue of a man that the Picture and the thing pictured is all one that a sound Logitian and a subtill Sophister is all one Surely in this coÌ„ceit Bellarmine is a plaine Sophister and no Logitian for he doth instance onely in this particular of this Sacrament that it is the representation of Christs sacrifice vpon the Crosse as Christ and all antiquitie call it and the very sacrifice it selfe or action of the sacrifice and he cannot giue an instance in any thing else in the whole world in no creature no not in the Creator For the Sonne Heb. 1.3 that is the brightnesse and Image of his Father though hee be one in essence wâ—â—h the Father yet is not one person with the Father so that if the Sacrament be the representation of the true proper and externall sacrifice of the Church then it cannot be the sacrifice it selfe And the trueth is that the Church hath euer offered true sacrifices and that in this Sacrament but as Saint Peter speaketh 1. Petr. 2.5 they bee Hostiae spirituales spirituall sacrifices acceptable vnto God per Iesum Christum by Iesus Christ so the Church offereth her dayly spirituall sacrifice not Iesum but per Iesum Christum not Iesus Christ he onely hath power to offer himselfe but by Iesus Christ her high Priest by whom they are presented vnto and accepted of God But although this Sacrament bee not an externall proper sacrifice as our aduersaries would make it yet it hath in it spirituall sacrifices of diuers sorts all which require all humilitie of soule and body in the offerers For to say nothing of the Elements that were in all times and ages brought by the people in sportulis in little baskets and so in a sort offered vp to bee consecrated for the vse of the congregation which is nowe done by publike charge there are besides diuers other spirituall Sacrifices in the whole action of the ministration of this Sacrament First then as the sacrifices of the Law had a double respect first as they were offered vp to God Secondly as they were communicated and eaten by those men that offered them so this Sacrament of the Lords supper which conteines a commemoration of Christs one and onely all-sufficient Sacrifice consummated vpon the Crosse and neuer more to bee reiterated by any man hath the same double respect in it and therefore as it is represented to God by our consecration so it may well bee called Sacrificium repraesentatiuum or commemoratiuum a representatiue or commemoratiue Sacrifice And that is warranted in the words of our Sauiour Do this in mei coÌ„memorationem Luk. 22 19. in remembrance of me or of my death and so expounded by the Apostle so often as yee eate this bread and drinke this cup 1. Cor. 11.26 Annunciatis mortem Domini yee shew forth or represent and commemorate the Lords death till he come And as it is receiued by vs it may be called Sacrificium communicatiuum a communicatiue sacrifice or the communication or application of that sacrifice that was offered for vs on the Crosse and that is most plaine in the Apostle 1. Cor. 10.16 The Cup of blessing which wee blesse is it not the communion of the blood of Christ the bread which wee breake is it not the communion of the bodie of Christ So that though there be not idem sacrificium the same sacrifice as it denoteth the action of sacrificing or offring which is here done only by way of representation yet
per illam nam quia ex vnopane partipamus omnes vnum corpus Christi vnus sanguis inuicem membra efficimur concorporati Christo existentes Wee communicate with Christ by the Eucharist and participate his flesh and Deitie and because we communicate wee are vnited among our selues by it for because wee all participate of one bread wee are made one body of Christ and one blood and members one of an other being incorporated with Christ S. Conf. lib. 7. c. 10. Augustine sayd excellently well in the person of Christ Cibus sum grandium cresce manducabis me nec tu me in te mutabis sicut cibum carnis tuae sed tu mutaberis in me I am the meate of strong men growe and thou shalt eate mee neither shalt thou change mee into thee as thou doest the meate of thy flesh but thou shalt bee changed into mee De passione Domini Serm. 14. And S. Leo in like sort Non aliud agit participatio corporis sanguinis Christi quà m vt in id quod sumimus transeamus The participation of the body blood of Christ workes nothing else but this De Sacram. lib. c. 4. that we shall become that which wee receiue S. Ambrose saith Qui vulnus habet Idem Aug. de verbis Domini Serm. 28. medicinam requirit vulnus est quia sub peccato sumus medicina est coeleste venerabile Sacramentum Hee that hath a wound let him require physicke the wound is that we are vnder sinne and the medicine is the heauenly and venerable Sacrament But why doe I trouble my selfe with many authorities When as it is confessed by all that in this Sacrament wee receiue the Body and Blood of Christ Instit l. 4. ca. 17 as Caluin doth most fully proue and Beza in an Epistle to Caluin Epist 309. Ad secundum verò non ponimus inquam pro re significatâ in Sacramentis ipsum tantùm meritum passionis Christi sed ipsissimum corpus cruci affixum sanguinem ipsissimum in cruce effusum pro nobis In summâ Christus ipsemet verus Deus homo nobis significatur per illa signa vt attollamus corda nostra ad illum contemplandum spiritualitèr fide in coelis vbi nunc est atque ita communicamus cum omnibus ipsius bonis thesauris in vitam aâ—ernam idquetam verè tamque cervò quam verum ac certum est nos naturalitèr videre accipere edere bibere signa illa quae videntur à nobis sunt corporea To the second for the thing signified in the Sacraments I say We put not the merit of Christs passion onely but the same bodie that was nailed on the Crosse and the same blood that was shed on the Crosse for vs. In summe Christ himselfe true God and man is signified vnto vs by those signes that we may lift vp our hearts to contemplate him spiritually by faith in the heauens where now he is and so we communicate with all his goods and treasures vnto eternall life and that so truly and certainly as it is true and certaine that we naturally see and receiue and eate and drinke those signes which are seene of vs and are corporall And after Inter. Epist Caluius he addeth the words of the Queene to the Cardinal Audisne Domine Cardinalis non aliam esse Sacramentariorum opinionem quam eam ipsam quam nunc ipse approbasti Doe you heare Sir Cardinall that the opinion of the Sacramentaries is but the same which you haue approued Add to this that Christ neuer commeth alone but is euer attended with a traine of graces and as the Father sendeth the Sonne God of God and Light of light to redeeme vs so the Father and the Sonne send the holy Ghost to sanctifie vs. Rom. 8.32 If God hath giuen vs his Sonne how shall he not with him freely giue vs all things saith the Apostle And that this Sacrament is a Communion or participation of Christs Body and Blood it is apparant in the Apostle 1. Corinth 10. And whereas wee participate of Christs Body and Blood in the preaching of the word and in Baptisme yet this onely Sacrament is called Communio the communication of the Body Blood of Christ there must be some special reason of it namely a more liuely and neere coniunction of our selues to Christ that we should indeed be liuing members incorporated into his mysticall body that liue no longer by our owne spirit but by the Spirit of Christ who is the spirit of our spirit the soule of our soules and the very life of our liues He is the Sun from whose beames we receiue the light of grace the Fountaine from whom we as riuers receiue the water of life The Roote from whom wee as branches receiue the sap of increase and the Head from whom we as members receiue being and life By the force and effect of this Sacrament wee receiue power against sinne and Satan and abilitie to serue God in holinesse and righteousnesse and the neglect thereof giueth aduantage to our spirituall enemies whereby we are intangled in many temptations and fall into many sinnes S. Donatiuitate Christi Cyprian saith Sacramentorum communicatio per quam illius corporis sinceritati vnimur nos in tantum corroborat vt de mundo de Diabolo de nobis ipsis victoriâ potiamur Sacramentali gustu viuificis mysterijs inhaerentes vna caro vnus spiritus simus dicente Apostolo Qui adhaeret Domino vnus spiritus est The Communication of the Sacraments by which we are vnited to the sinceritie of his body doth so farre forth corroborate vs that we obtaine victory ouer the world the deuil and our selues And by this Sacramentall tast adhering to the life-giuing mysteries we are one flesh and one spirit as the Apostle saith He that adhaereth to God is one spirit with him Againe Panis hic azymus cibus verus sincerus per speciem De Caena Domini Sacramentum nos tactu sanctificat fide illuminat veritate Christo conformat sicut panis communis quem quotidie edimus vitaest corporis it a panis iste supersubstantialis vita est animae sanit as mentis This vnleauened bread the true and sincere meat by a shew or Sacrament sanctifieth by the touch illuminateth by faith and by trueth conformeth to Christ and as common bread which we eate daily is the life of the body so this supersubstantiall bread is the life of the soule and the health of the minde S. Ambrose saith Venias ad cibum Christi In Psal 118. Serm. 15. ad cibum corporis Dominici ad epulas Sacramenti ad illud poculum quo fidelium inebriantur affectus vt laetitiam induas de remissione peccati curas seculi huius metum mortis solicitudinesque deponas Come to the meat of Christ to the banquet of the Sacrament to that
saith to me Adore his foot-stoole I questiō what is his foot stoole and the Scripture saith to me that the earth is his foot-stoole wauering I turne my selfe to Christ because I seeke him heare and I find how the earth may be worshipped without impietie and his foot-stoole may be adored without impietie For he tooke earth of earth for flesh is of the earth and he tooke flesh of the flesh of the Virgin And because hee walked here in the flesh and gaue that flesh to be eaten by vs to our saluation and no man eateth that flesh vnlesse he first haue adored it is found out how such a foot-stoole of the Lord may bee adored and wee shall not onely not sinne in adoring but sinne in not Adoring In these words S. Augustine speaketh of the receiuing of the Sacrament and he saith in effect that the custome and gesture was vniuersall ouer all the world Nemo manducat no man eateth that flesh but first hee Adoreth not the Sacrament but the flesh of the Sonne of God which without reason our Aduersaries wrest to the Adoration of the Sacrament But this must not be omitted that S. Augustine saith That it was so farre from sinne to Adore the flesh of Christ that it was sinne not to Adore it so the omission of this Adoration or kneeling is a sinne in S. Augustines iudgement And S. Augustine speaketh generally of all Adoration spirituall and corporall externall and internall for else we may deny spirituall Adoration as wel as externall in the receiuing of the Eucharist and that this Author doeth acknowledge and then I marueile he can deny corporall where he granteth spirituall For why May we worship and adore God at the receiuing of the Eucharist with our hearts and refuse to worship him with our bodies and our knees If we giue him our hearts and spirits shall wee deny him any thing that the heart and spirit doeth command Shall wee giue him the greater and better part of our selfe our Soule and deny him the lesse the bowing of the knee So S. Augustine speaking of Adoration in the solemne and compleate worship of God must bee vnderstood of inward and outward Adoration when both may be giuen Besides it is a friuolous exception that this man maketh that what S. Augustine speaketh of the flesh of Christ must be vnderstood spiritually Spiritualitèr intelligite quod loquutus sum vnderstand that spiritually which I haue spoken for hee particularly speaketh it of the flesh of Christ Non hoc corpus quod videtis manducaturi estis You shall not eate this body which you see nor drinke that Blood which the Crucifiers shall shed I haue commended vnto you a certaine Sacrament being spiritually vnderstood it shall quicken you or giue life and though it be necessary to celebrate it visibly yet notwithstanding it must be inuisibly vnderstood So S. Augustine saith that those words of the flesh of Christ must bee spiritually vnderstood the flesh that is the fleshly vnderstanding profiteth nothing but though the flesh be vnderstood spiritually yet there is no syllable that the Adoration should bee onely spirituall And because I will not trouble my selfe with this mans dotage it is his owne word that Adoration must not alwayes meane kneeling no more then the name Man doeth signifie Socrates Let him giue mee a reason why Adoration should not signifie both inward deuotion and outward bowing and kneeling alwayes except some circumstance or necessitie doe restraine it onely to inward worship when both inward and outward may and ought to be tendered But S. Augustines Text is plaine for externall bowing and kneeling Ideo ad terram quālibet cum te inclinas et prosternis Therfore when thou doest incline or bow downe or cast downe thy selfe to the earth behold it not as earth but as that holy one whose footestoole thou adorest for him thou adorest So S. Augustine speakes of such adoration wherin there is inclining bowing downe or kneeling and therfore this gesture of kneeling was the vniuersall custome of the Communicants in S. Augustines time I passe that ouer that S. Augustine doth cal this Sacrament honorandum honorable as you may see in his 118. Epistle ad Ianuarium c. 3. Only see wherein hee yea S. Paul in his iudgement placeth the abuse of the Sacrament Apostolus indignè dicit acceptum ab eis qui hoc non discernebant à caeteris cibis veneratione singulariter debitâ The Apostle saith that it was vnworthily receiued of them who distinguish't it not from other meates by yeelding it that worship which is especially due to it The tenth is Theodoret Dial. 2. Neque enim signa mystica post sanctificationem recedunt à natura sua manent enim in priori substantia figura forma videri tangi possunt sicut priùs intelliguntur autem ea esse quae facta sunt creduntur adorantur vt quae illa sunt quae creduntur The mysticall signes after sanctification doe not depart from their nature for they remaine in their former substance there the substance of bread and wine remaines in the Sacrament and figure and forme and may be seene and touched as before but they are vnderstood to be those things which they are made and are beleeued and adored as being those things which they are beleeued So in Theodorets time there was adoration at the receiuing of the Eucharist and that externall for creduntur they are beleeued implies the inward as this Author would make S. Augustine to speake and then Adorantur must extend to the outward which doth consist in the bowing prostration and kneeling of the bodie Againe Dialogo 3. answering how a bodie might procure our saluation he sayth Not the bodie of a man alone but of our Lord Iesus Christ the onely begotten Sonne of God And if that seeme small and vile to thee Quomodo eius typum ac figuram venerabilem ac salutarem existimas cuius autem typus est adorandus venerandus quemadmodum est ipsum exemplar archetypum vile aspernandum How doest thou esteeme the type and figure of him to be venerable salutiferous for how is the Archtypal examplar vile and to bee despised whose type is to be adored and worshipped Here it is cleere that there was veneration and adoration of Christ in the receiuing of the Sacrament the very elements are sacred and dreadfull after consecration then Adoration is not due to them beeing creatures but to Christ whose flesh is the type and couering or vaile of his Deitie The 11. is Eusebius Emissenus Homil. in 2. Dominica post Epiphan his words are Quando vero ad Christi Sacramentum accedimus fragilitatem nostram consideramus quid aliud dicit vnusquisque nostrum nisinon sum dignus vt intres sub tectum non sum dignus vt corpus sanguinem tuum suscipiam in ore meo when wee come vnto Christs Sacrament and consider our owne frailtie what else doth
of our Natiuitie are layd downe by the Sacrament of Baptisme Caro abluitur vt anima emaculetur Tertul. de Baptismo Caro corpore Christi sanguine vescitur vt anima de Deo saginetur The flesh is washed or Baptized that the soule may bee made cleane or without spot the flesh is fedd with the body and blood of Christ that the soule may be fed and fatted with God Optatus saith Lib. 5. contra Parmentum Baptisma Christianorum Trinitate confectum gratiam confert si repetatur facit vitae iacturam The Baptisme of Christians giuen in the Name of the Trinity conferreth grace marke that word and if it bee iterated it effects losse of life It was S. Tract 80. In Ioan. Augustines question Vnde tanta virtus aquae vt corpus tangat cor abluat Whence commeth this force to the water that it should touch the body and cleanse the soule And surely if this Sacrament consist of two things the signe and the thing signified it must necessarily follow that grace which is the thing signified must bee exhibited in with or by the signe or else it will cease to be a Sacrament for it shall haue but one part And therefore Caluin out of S. Lib. 4. Instit C. 17. Sect. 35. Augustine maketh this collection where he sayth Sacramenta in solis electis efficere quod figurant that The Sacraments doe effect that which they figure onely in the elect Ib. §. 10. And his iudgement is cleare in the point Fateor sane fractionem panis symbolum esse non rem ipsam verùm hoc posito à symbolitamen exhibitione rem ipsam exhiberi ritè colligemus Nisi enim quis fallacem vocare Deum volet inane ab ipso symbolum proponi nunquam dicere audeat I truely confesse that the breaking of the bread is the symbole and not the thing it selfe but this being granted wee rightly gather from the exhibiting of the symbole that the thing it selfe is exhibited For vnlesse a man will call God false or fallacious he will neuer dare to say that God proposeth vnto vs an empty signe or symbole And thereupon hee proposeth a rule to bee held by all godly men that so often as they see the signes or symboles instituted of God Illic rei signatae veritatem adesse certò cogitent ac sibipersuadeant They should certainely thinke and perswade themselues that the trueth of the thing signified is there present And againe Dico igitur in coenae mysterio per symbola panis vini Christum verè nobis exhiberi adeoque corpus sanguinem eius I say then that in the mystery of the Supper by the signes and symboles of bread and wine Christ is truely exhibited vnto vs his body and his blood §. 5. And againe a little before Vbi idipsum intùs complet quod exteriùs designat Where that is in the Sacrament hee doth inwardly fulfill that which he doth outwardly designe Now the spring is on high Grace is desursum Iacob 1.17 from aboue from the Father of lights the channels or conduits are deorsum from below and run in the vallies of humilitie that is in humble soules and humbled bodies so that the Sacrament must bee receiued with reuerence adoration and kneeling Againe the Sacraments are vasa consecrationis or dedicationis the vessels or instruments of our consecration in which we are offered vp and dedicated to God and his seruice In Baptisme we are offered vp and dedicated to bee Christians and members of Christ In the Lords Supper we are offered vp and dedicated as liuing and holy Sacrifices to God And things consecrated dedicated and sacrificed must bee offered vp with all humilitie of soule and body because in them both our soules and bodies are offred vp to God Now before I come to the reasons themselues it shall bee needfull to cleare one point that much troubleth many weake consciences who out of an affected tendernesse refuse to kneele in the worship of Christ for feare they should commit Idolatry with the sanctified creatures But we are so farre from worshipping or adoring the bread and wine after consecration as the Church of Rome doth that wee hold it to bee no better then Artolatry and Idolatry It is true the hypostaticall vnion of the deitie and humanitie in the person of Christ is such that diuine worship is due and was euer tendered to the humanitie of Christ Lignum nudum non est tactui inaccessibile atqui igni coniunctum carbo factum non propter seipsum sed propter coniunctum ignem inaccessibile fit caro secundum sui naturam non est adorabilis adoratur autem in incarnato Deo Verbo non propter seipsam sed propter coniunctum ipsi secundum hypostasin Deum Verbum The wood saith Damascen may be touched of it selfe but being set on fire it cannot be touched and the flesh is not to bee adored for it selfe but being the flesh of Christ and ioyned in hypostaticall vnion with the deitie in one person wee adore not bare flesh vt creatura est as it is a creature Damas lib. 4. Fidei ortho c. 3. but carnem Dei Deum incarnatum the flesh of God and God incarnate Yea we dare not but adore Christs manhood because it is inseparably assumed by his Deitie into the vnitie of his person But in the Sacrament there is no impanation nor incorporation of his deitie with the bread and wine as the Godhead dwelleth bodily with the manhood in his incarnation and therefore it is most easie to make a manifest separation between the adoration of Christs humanitie as he is God and man which is to bee done euery where and the adoration of the Sacrament where Christs flesh and blood is exhibited and receiued by vs which may neuer bee done to the Elements though it must alwayes be giuen to Christ himselfe because there can bee no such vnion of the Godhead with the Elements that they should make one person that is God blessed for euer Adoramus Deum in mysterijs non mysteria in Sacramentis non Sacramenta P. Mornay de Miss l. 4. c. 7. So then though we doe adore Christ when wee receiue the Sacrament as antiquitie did yet wee doe not adore the species or Elements as our superstitious aduersaries doe because there is no colour of proofe that euer the ancient Fathers of the Primitiue and purest Church Vide Beza inter Epist Caluini Epist 309. did giue any such adoration to the Sacraments or externall signes The questions of curiositie de modo of the maner of Christs presence of Con and trans and sub and cum or in and the like which now vexe all Christendome were not then hatched and simple faith then beleeued that God performed his word without doubting or disputing whereas now Magnae scientiae est esse Christianum It is a matter of great knowledge to attaine to
all the subtilties and niceties that are imposed as articles of necessitie And surely in this point those men must not onely be accounted nescire to bee ignorant and know little in point of faith that cannot distinguish betweene the worship of God and Christ when wee receiue the Sacrament and the worship of the Sacrament or elements but rather after so many so cleere resolutions and demonstrations they must be concluded Nolle scire that it is a wilfull and affected ignorance in them that accuse our Church of Artolatry and Idolatry which so fully and so plainely professeth that she giueth adoration worship to God and Christ onely to whom it is due at all times and in all places and dareth not giue any worship to the bread and wine to which it can neuer be lawfully giuen For why Do we not daily worship God in his holy Temple and yet not worship the Temple it selfe The high Priest in Sancto Sanctorum in the holy place worshipped God before the Mercie-seat the Cherubims but he did not worship either the Mercy-seat or the Cherubims or the holy place And we worship Christ at his table or Altar and at the receiuing of the Sacraments but we vtterly renoūce the worship either of the Altar or Sacraments We do not in imitation of the superstitions of Rome vse any eleuation of the consecrated mysteries Wee hold them after they are blessed by the words of Christ to be reuerend and sacred mysteries so consecrated for vse not for Adoration to conuey the flesh and blood of Christ to the beleeuing soule not to the carnall teeth or belly Wee remember the words of our Master Accipite comedite hoc est corpus meū and we wonder and admire the order First accipite and comedite take and eat and then hoc est corpus meum this is my body and blood And wee worship Christ when wee receiue his Flesh and Blood but we destroy not the nature of the Sacrament to make a conuersion of the substance of Bread and Wine into the Body and Blood of Christ or to annihilate the substances the accidents still remayning and hanging in the aire without any subiect Neither doe we giue that rent and tribute of diuine worship to the creature which is proper onely to the Creator wee deale not with the Sacrament as they of Rome do with their Images which they adore perse and propter se by themselues and for themselues Wee worship God and Christ when wee receiue the Sacrament and wee hold a most reuerend opinion of the holy and reuerend mysteries but wee worship them not neither by themselues nor for themselues And wee pray our Brethren members of the Church of England as wee are to conceiue so charitably of their mother that shee will neuer giue any the least approbation of the worship of the Elements of bread and wine since the superstitious Papists who brought in not the adoration of God at the receiuing of the Sacrament for that is much elder then the new doctrines of the Papacie but the adoration of the Sacrament are ashamed and disclaime this superstitious worship of the elements or species as they call them I produce one of the greatest and learnedst Iesuites Suares his words are In Eucharistiâ mente discernendus est Christus à visibili signo Christus quidem adorandus est non tamen Sacramentum quia species illae sunt resrceatae inanimes consequentèr incapaces adorationis neque enim satis est vt Christus sub illis sit quia etiam Deus est in animá tanquam in templosuo tamen adoratur Deus non anima Tom. 3. Quest 79. Art 8. dist 65. Sect. 1. In the Eucharist Christ is to be discerned by the mind frō the visible signe and Christ truely is to be adored but not the Sacrament because those Elements are things created and without life and consequently incapable of Adoration for it is not enough that Christ is vnder them for God also is in the soule as in his Temple and yet God is worshipped and not the soule Ratio prima quod sit pars cultus diuini THe first Reason then is this It is Pars cultus Dei a part of diuine worship In which I vnderstand not the worship of God in a large sense for euery acte that concurreth in the worship of God but in a more neere and proper sense as it doth exhibite and offer vp somewhat to God I knowe that all antiquitie in their orderly Liturgies did intermingle many things which may not be properly called diuine worship in which respect they had both Sermons and readings of Scriptures which goe as parts of diuine seruice and this also is still obserued by them that haue no Liturgie nor order in the worship of God but what euery priuate mans fancie doth dedicate vnto him And therefore they that brought all ad nudum nomen to the bare name of worship and left nothing of reuerend antiquitie but a Psalme a Chapter and a Sermon admit somewhat if not all into the worship of God that may not properly be called diuine worship For reading and preaching are Doctrina cultus not cultus ipse the doctrine that teacheth and the way that leadeth to Gods worship but not properly the worship it selfe For worship offereth and sendeth somewhat vpward to God these do only bring somewhat downward from God to vs and serue to feede the vnderstanding and stirre vp the affection but the offering of our hearts and soules in some one kinde or other that is indeed the worship of God Ascensus mentis ad Deum When God speakes or sends to vs Colit he doth till and dresse vs as the husbandman doth his field or vineyard but when we speake offer to God then we doe indeed Colere Deum worship and adore God by our deuotion and seruice in which respect the wisedome of the Church hath so ordered that all the worship of God should not be prayer and praise onely least too much intention should weary out the soule as too much and too long bending the bowe doth make it slagge and grow weake in which respect reading is mixt with praying nor yet all the worship of God should bee reading lest the bowe standing still vnbent should not shoot at all and so send vp no prayers not so much as short eiaculations into heauen In which respect all the Liturgie is not spent in reading And the reason is that in Gods worship these three might euer bee ioyned Lectio meditatio oratio reading as the foode of the soule meditation as the ruminating and digesting of it and prayer as the force and strength that presents it vnto God Lectio docet meditatio praeparat oratio adorat reading teacheth the duety of worship meditation applieth and prepareth the heart to worship and prayer offereth vp and tendereth the worship it selfe vnto God Now the Sacrament is a part of Gods worship not as reading or
cup with which the affections of the faithfull inebriantur are drunken that thou maiest put on ioy of remission of sinnes and put off the cares of this world And Chrysostome saith Hom. 24. in 1. Cor. Vt frigida ad Eucharistiam accessio periculosa est it a nulla mysticae illius Coenae participatio pestis est interitus ipsa namque mensa anima nostrae vis est nerui mentis fiduciae vinculum spes salus lux vita nostra As the cold comming to the Eucharist is dangerous so no participation of this mysticall Supper is a plague and death it selfe for this Table is the strength and force of our soule the sinewes of the mind the band of confidence our hope our health our light and our life In Ioan. homil 45. Againe Hic mysticus sanguis Demones procul pellit angelos angelorum Dominum ad nos allicit Demones enim cum Dominicum sanguinem in nobis vident in fugam vertuntur angeli autem concurrunt his sanguis effusus vniuersum abluit orbem terrarum This mysticall blood driueth the deuils afarre of draweth the Angels and the Lord of Angels to vs for the deuils when they see the Lords blood in vs they are turned to flight and the Angels come vnto vs this Blood being powred out doeth wash the whole earth And againe In Psal 22. Qui veniunt ad mensam potentis considerantes ea quae apponuntur eis accipere cum timore tremore tribulationes fiunt consolationes auferuntur ea quae sunt carnis infunduntur ea quae sunt spiritus ex mensa praeparat a proficiunt contra eos quitribulant eos To them that come to the Table of the mightie considering to receiue those things that are set before them with feare and trembling feare and trembling is the gesture of Communicants with S. Chrysostome not familiaritie and equalitie of heires that boast of the Prerogatiues of a Table to them tribulations are consolations those things that are of the flesh are taken a-away and those things that are of the spirit are powred in and by this prepared Table they profit or preuaile against them that trouble them This made him say Ad Popul Antioch homil 61. Tanquam Leones ignem spirantes ab illa mensa recedimus facti Diabolo terribiles As Lions that breath fire we depart from this Table made terrible to the diuel c. And after Parentes quidem alijs sepè filios tradunt alendos ego autem inquit non ita sed carnibus meis alo meipsum vobis appono vos omnes generosos esse volens bonas vobis praetendens de futuris exspectationes Parents often deliuer their children to others to be nourished or brought vp but I doe not so saith the Lord but with mine owne flesh I nourish them and set my selfe before them willing to haue them all noble and pretending good expectations to them of future things This made S. Cyprian to say Epist 54. Non infirmis sed fortibus pax necessaria est nec morientibus sed viuentibus communicatio â nobis danda est vt quos excitamus hortamur ad praelium non inermes nudos relinquamus sed protectione sanguinis corporis Christi muniamus c. Peace is necessary not onely to the weake but to the strong the Communion is giuen by vs not to the dead but to the liuing that wee may not leaue them vnarmed whom wee excite and exhort to the battell but arme them with the protection of the Blood and Body of Christ And whereas the Eucharist is ordained for this end that it may hee a defence to the receiuers Let vs arme them with the muniment of the Lords saturitie whom wee desire to be safe against the aduersary For how doe we teach or prouoke them to shed their blood in the confession of Christs name if we deny to them going to fight the Blood of Christ Giue them the Cup of Christ that are to drinke the cup of Martyrdome Serm. de Bapt. in Coena Dom. I conclude this point with S. Bernard Duo illud Sacramentum operatur in nobis vt videlicet sensum minuat in minimis in grauioribus peccatis tollat omnino consensum si quis vestrum non tam saepe modò nontam acerbos sentit iracundiae motus inuidiae luxuriae aut caeterorum huiusmodi gratias agat corpori sanguini Domini quoniam virtus Sacramenti operatur in eo gaudeat quod pessimum vlcus accedat ad sanitatem This Sacrament saith he worketh two things in vs it diminisheth sense in small faults and in great sinnes it altogether taketh away consent if any of you feele not so often nor so sharpe motions of anger or enuie of luxurie or the like let him giue the thanks to the Body and Blood of Christ for the power of the Sacrament worketh in him and let him reioyce because the worst soare draweth neere to health Now Luke 15. what shall I say more The Sonne of God as the Sheepheard seeketh vs and carrieth vs to the fold of the Church The holy Ghost as the woman lighteth the candle of knowledge and sweepeth the house by obedience and sanctitie and there remaineth but one onely greater gift the vision and possession of God the Father who is our exceeding great reward The two first of the Sonne and the holy Ghost pertaine to grace the third of God the Father belongeth to glory The two first are in the way the third in the Country in the end of the way What greater gifts could God giue vs then those that he hath giuen in this Sacrament that is not creatures but the Creator the second and third person in the Trinitie the Sonne and the holy Ghost Quem horum contemnitis which of these two can wee despise The Sonne whose members wee are or the holy Ghost whose Temples we are If God had giuen vs the best of his creatures wee ought with all reuerence to haue receiued them kneeling had bene decent and necessary Respectu doni donātis both in respect of the gift it selfe which far surmoūteth all proportion of desert in vs but much more of the giuer whose incomparable and infinite greatnes and loue more then infinite requireth all reuerence of body and soule of vs vile wretched sinners who deserue punishment and receiue remission and life euerlasting But when he giueth Creatorem the Creator the Sonne and the eternall Word that made all things and the holy Ghost who is Charitas increata vncreated and essentiall charitie and Donum the gift that is both the gift of God and God himselfe can any deuotion or adoration of the soule and prostration and bowing or kneeling of the bodie bee too humble nay humble enough when wee come to the Table of the Lord there to receiue not Panem Domini the bread of the Lord alone as Iudas did but Panem Dominum the
quae in omni certe Ecclesiae congregatione celebramus Eucharistia id est gratiarum actio nuncupatur Giue thanks for the memory of benefits is the best keeper of benefifits and a perpetuall confession of thankes and therefore the reuerend and healthfull mysteries which we celebrate in euery Congregation are called the Eucharist or giuing of thankes So in those times prayer and praise were alwayes ioyned with the Eucharist though it bee not expresly mentioned in the institution of Christ And there is all reason for it For why should any man thinke that the Eucharist should be without praise and thankesgiuing when as it is the Eucharist or a Sacrifice of thankesgiuing for the greatest blessings that euer God gaue to man Or why should any hold it vnfit to vse contrition and prayer in the ministration of this Sacrament when as for the preparation thereunto nothing can be more needfull then these two things 1. That wee should be fit and worthy for so great mysteries which wee can neuer obtaine at Gods hand but by prayer which is the meanes that draweth downe all Gods graces to vs. 2 That God would giue vs Panem super-substātialem the supersubstantiall and heauenly bread of our soules that is the Body Blood of Christ which we aske in the Lords prayer Giue vs this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our supersubstantiall or heauenly bread the bread of our soule which is more needfull and therefore more to be asked as well as our daily bread the bread of the body which is earthly and transitory and if there bee cause to aske Panem corporis the bread of the body there is farre greater cause to aske of God Panem animae the bread of the soule the Body and Blood of Christ S. Gregory noteth that Mox post precem straight after prayer ended wee say the Lords prayer Quia mos Apostolorum fuit Greg. Mag. l. 7. Indict 2. ep 63 vt ad ipsam solummodo orationem oblationem hostiae consecrarent For it was the custome of the Apostles that they consecrated the Host of the oblation with that prayer onely So then there were other prayers and the Lords prayer before the consecration And that made S. Hierome say Malachies oblation is contained in prayers Epist 59 Qu. 5. S. Augustine in the sanctification of the Eucharist and distribution thereof findeth out al these Supplications Prayers Intercessions and giuing of Thanks mentioned 1. Tim. 2. Supplications he calleth those which wee make in the celebration of the Sacraments before that which is set on the Lords table is begunne to be blessed Prayers hee calleth that when it is blessed and sanctified and broken for Communion which whole petition almost all the Churches conclude clude with the Lords prayer And then disputing whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be votum or Oratio hee addeth all things are vowed which are offered vp to God chiefly the oblation of the holy Altar in which Sacrament another of our greatest vowes is preached Quo nos vouemus in which we vow our selues to be mild or meeke in the band of Christs body Postulationes Intercessions are made when the people are blessed In which the Bishops or aduocates doe offer vp to the most merciful power Susceptos suos their Christened or confirmed by imposition of hands And these things being done and the Sacrament being parricipated gratiarum actio thankesgiuing concludeth all so in those times the sacrifice of prayer and praise were ioyned with the Sacrament of the Lords Supper August de spirit lit c. 11. And in his booke De spiritu litera he saith Theosebeia porrò si ad verbi originem Latinè expressam interpretaretur Dei cultus dici poterat qui in hoc maximè constitutus est vt anima ei non sit ingrata Vnde in ipso verissimo in singulari Sacrificio Domino Deo nostro agere gratias admonemur Theosebia that is pietie to God if it be interpreted according to the expresse deriuation in Latine may bee called the worship of God which doeth chiefly consist in this that the soule should not be vnthankfull to God and therefore in the most true and singular Sacrifice we are admonished to giue thankes to our Lord God As for the necessary vse of prayer heare Tertullian de Oratione Neque enim propria tantum orationis officia complexa est vel venerationem Dei aut hominis petitionem sed omnempene sermonem Domini omnem commemorationem disciplinae vt reuera in oratione breuiarium totius Euangelij comprehendatur It doth not onely containe the dueties of Prayer the worship of God and the petition of man but also almost all the word of God and all commemoration of discipline insomuch that in trueth in this prayer there is contained a breuiarie of all the Gospel So that out of this it may wel be inferred that there can be no act of diuine worship and Religion without prayer And surely since the Iewes that had no forme of Gods worship prescribed for them did frame to themselues a forme of Liturgie which they dayly vsed and among Christians there bee many Liturgies or formes of diuine worship that beare the names some of the Apostles others of the ancient Fathers which whether they bee theirs whose names they beare I cannot say but surely by all mens confession they are very ancient It is a strange noueltie and indeed most monstrous in the Church of Christ that there should bee no prescribed formes of Prayer and administration of Sacraments but euery man left to his libertie or rather license to worship God after his owne fancie and vnder the name of forbidding will-worship to set out nothing but will-worship in the Church and indeed as many will-worships as there be wils and so set vp Altar against Altar and worship against worship and make the Church that is acies ordinata a well ordered Armie or house or kingdome to bee no better then Babel a Tower of confusion And either the Church must haue power to ordaine and order Liturgies and Gods worship or else I know not why any priuate man may bee so bold as to frame a worship or Liturgie to himselfe For if the whole Church haue not this power where was it committed to any priuate man or any part or member of the Church And I know the Apostles desired Christ to teach them to pray And Christ taught them onely the mother prayer of all prayers by which all prayers must be ruled and squared and so it shall be lawfull onely to vse the onely prescribed prayer that is the Lords prayer when you pray pray thus And then I know there bee other precise Brethren that stand at their elbowes and tell them that the Lords prayer was not made for that vse to bee said publikely or priuately but onely to be layd vp as a rule an Idea or exemplar to make other praiers by and so it commeth to passe that wee must
Deus not somewhat of God but God himselfe to whom it is proper to bee the Physitian and the Phisicke the food and the Feeder of our soules So then although all Gods gifts and graces be great and like to himselfe yet here in this Sacrament he giueth not simile but idem not somewhat like himselfe of a like substance to himselfe but hee giueth himselfe and the Sonne of his owne Substance And then quantus Deus qui dat Deum How great how good and gratious is God the Father to vs that giueth vs no lesse nor no other then God himselfe his onely Sonne to be the meat of our soules and the holy Spirit to bee our Comforter and refresher in this Sacrament The Elements or Signes after the words of Consecration are not bare accidents or signes and species but true substances and in that respect they are by Christ and the Euangelists and Apostles called Bread and Wine but the thing signified is the Body and Blood of Christ It is not figur a tantùm though the Sacrament be a figure it is not a figure onely but the trueth substance and God doeth not now feed vs with shadowes because the trueth and substance is there receiued this Sacrament doth exhibite this which it signifieth Neither is it Efficacia tantùm that is a very weake and short exposition Hoc est corpus meum 1. efficacia corporis mei This is my body that is this is the efficacie and vertue of my Body This is my blood that is this is the efficacie or effect of my Blood for that were to deuide the Body Blood of Christ from the force and vertue thereof But this is indeed the Body and Blood of Christ not in any grosse or carnall or corporall maner but in a spirituall maner a maner best and onely knowne to him that performeth that which he promiseth Caluin instit l. 4. c. 17. §. and as Caluin and Sadeel and others teach a manner aboue our capacitie and vnderstanding Experior magis quam intelligo which we prooue rather then vnderstand and therein are happie that wee finde it to bee so in deede and trueth though it surpasse the capacitie of mans wit be knowen onely to God In which wee doe imitate the blessed Apostles who beleeued Christs word and receiued it with faith Cyril in Ioan. lib. 4. c. 13. without once doubting or asking the Iewish question full of infidelitie Quomodo How can he giue vs his flesh Chryfostome saith Hom. 26. in matth 8. Etsi enim paruum aliquid fuerit quod datum est fit magnum tamen de honore dantis immò nihil exiguum est quod illo largiente confertur non solùm etiam quia datur à Deo sed quia tale est quicquid ille confert vt dici non mereatur exiguum vt enim alia vniuersa praeteream quae multitudine suâ numerum exuperant arenarum quidnam poterit ei quae propter nos facta est dispensationi conferri Quod enim erat apud eum omnibus pretiosius vnigenitum pro nobis filium dedit quidem cum adhuc essemus ipsius inimici nec dedit solùm sed nostram illum fecit esse mensam Although it be little that is giuen yet it is made great by the honour of the giuer yea nothing is little which is conferred God giuing it not onely because it is giuen of God but that whatsoeuer he giueth is such that it deserueth not to bee called little for to passe all other things which with their multitude exceede the number of the sands what can bee preferred before that dispensation that is made for vs For that which was more precious to him then all things hee gaue his Sonne for vs and that truely when wee were his enemies neither did hee giue him onely but also he made him to bee our Table Nec Moses dedit nobis panem verum Hieron ad Heb. d. qu. 2. sed Dominus Iesus ipse conuiua conuiuium ipse comedens qui comeditur illius bibimus sanguinem sine ipso potare non possumus quotidiè in sacrificijs eius de genimine vitis verae vineae sorec quae interpretatur Electa rubentia musta calcamus nouum ex his vinum bibimus de regno Patris Moses gaue not vs this true bread but the Lord Iesus saith S. Hierom he is the guest and the banquet the feeder and the foode wee drinke his blood and without him wee cannot drinke dayly in his sacrifices wee treade those chosen red sweete wines out of the fruit of the true vine and vineyard sorec and out of those wee drinke the new wine of the kingdome of the Father Cuiusdā Serm. d◠Coena Domini inter opera Ber. In coena illa munerans munus Cibans cibus conuiua conuiuium offerens oblatio He is the giuer and the gift the feeder and the foode the guest and the feast the offerer and the oblation In which respect the Eucharist Dion Areop c. 5 de Hier. Ecclesiast by Dionysius is called Omnium Sacramentorum consummatio or perfectissimum Sacramentum The consummation of all the Sacraments or the most perfect Sacrament Medicamentum immortalitatis antidotum non moriendi sed viuendi per Iesum Christum in Deo Catharticum expellens malum It is the Physicke of immortalitie the antidote or preseruatiue against death giuing life in God by Iesus Christ the medicine purging of all vices or driuing away all euils so Ignatius It is Cibus inconsumptibilis Epist ad Ephes vnconsumable meate so Cyprian De Coena Dom. Pignus salutis aeternae tutela fidei spes resurrectionis It is the pledge of eternall saluation the defence of faith and the hope of resurrection so Optatus S. Cyrill goeth further Lib. 10. in Ioan. c. 13. Considerandum est non habitudine solùm quae per charitatem intelligitur Christum in nobis esse verum etiam participatione naturali Nam quemadmodum si igne liquefactam ceram aliae cerae similiter liquefactae miscueris vt vnum quid ex vtrisque factum videatur sic communicatione corporis sanguinis Christi ipse in nobis est nos in ipso Consider saith hee that Christ is in vs not onely by an habitude which is vnderstood by charitie but also by a naturall participation for as waxe if it bee melted by the fire is so mingled with other melted waxe that it makes one waxe of both so by the communication of the body and blood of Christ he that is Christ is in vs and wee in him And hee prooues it out of S. Paul The bread that we breake is it not the communion of the body of Christ De fide orthodox lib. 4. c. 14. And Damascen explaining those words saith Communicamus per ipsum Christo participamus eius carne diuinitate quia communicamus vnimur inuicem
prooue sitting Christ and his Apostles sate at the institution the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importe so much In which assertion there is neither Grammer nor reason no Grammer for the proper signification of these words is not to sit but to lie downe as it is well knowen to all that are skilled in the originall Nor no reason for if these words doe signifie sitting this Discumbere was at the Passeouer as appeares most clearely in the Gospels and there might be great difference of gesture at the Paschall and vulgar supper and the institution of this Sacrament It is confessed that their sitting was both a sitting and a leaning I rather take it to bee lying and leaning then sitting and leaning But I make no controuersie about words I say resolutely the word of sitting or leaning or lying is vsed of the Paschall Supper or the vulgar supper if they had any but whether they continued the same gesture at the Euangelicall Supper it doth not appeare and it is more probable that they did not if Christ betweene these Suppers did arise and wash his disciples feete Now for the practise of the Apostles after Christs Ascension there are two other coniectures vsed first it is probable that the Apostles departed from that gesture vsed by themselues at the institution and this is not easily to bee gainesayd but it doeth no where appeare that they sate either at the first institution or at any time after the Ascension And all that is said of sitting is spoken of the Paschall Supper So this coniecture commeth farre short Secondly 1. Cor. 10.21 the Apostle compareth Christs Table with the table of deuils You cannot partake of the Lords Table and of the table of deuils and this cannot bee denied but withall it doth not appeare by the name of a Table what gesture was vsed at Corinth at the feasts of Idols and I thinke it not vnlikely that their Tables were such as were in vse at those times and so it is likely to be lying on the ground and leaning on pillowes As for the Lords Table I conceiue by S. Pauls words that there was more reuerence to bee vsed then at either the feasts of Idols or other common feasts or eatings of Christians such as their loue-feasts were for els why doth S. Paul say that there must bee an examination and probation of our selues before wee come to the Lords Table Why doth he say that they which eate this bread and drinke this Cuppe of the Lord vnworthily shall bee guilty of the Bodie and Blood of the Lord and eate and drinke damnation to themselues not discerning the Lords Bodie If this Supper may not bee receiued without due probation and worthinesse which was not required at the tables of Idoles nor at the ordinary feasts of Christians why should any man presume to make a comparison betweene the Lords Table and the tables of ordinary Christian feasts why should any bee so prophane among Christians to compare Christs Table with the tables of deuils As if he would haue vs in our comming to this Sacrament to vse no more reuerence then the Idolatrous heathen did at the feasts of their Idoles If Church gesture must bee ruled and squared out by the Idolatrous worship of deuils why doe we not send Christians to the Idolatrous Priests of the heathen to bee tutored and disciplinated by them Nay if we must bee schooled in Gods worship to carrie our selues at the Lords Table as wee doe at our ordinary tables why doth S. 1. Cor. 11. vers 21 22. Paul reprooue the eating of Christians out of order in such sort that one is hungry and another is drunker what sayth he haue you not houses to cate and drinke in or despise you the Church of God and shame them that haue not The Church was for the Lords Table the house was for ordinarie tables they that eate in the Church in such irreuerend fashion as they eate in their priuate houses they despise the Church of God Then surely there was more reuerence to bee vsed at the Lords Table then at ordinary tables there must be a discerning of the Lords Bodie from common eatings and how shal this discerning be discerned by the inward affection and deuotion of the heart which is knowen only to God This S. Paul could not reprooue in the Corinthians for hee was not the searcher of the heart and reines therefore he must discerne their hearts by their hands and their intentions by their actions that is by their gestures and so it will necessarily follow that whereas at common tables there was societie and equalitie and nothing but ciuill reuerence which must not bee denied at common eatings betweene the Feaster and his guests yet at the Lords Table there must be more then ciuill reuerence and that must necessarily bee diuine worship to God who makes this Feast with whom there can bee no equalitie at all as hereafter more at large shall be shewed Now I come to the authorities that are alledged in this cause The first that is produced is Dionysius Alexandrinus who liued about 250. yeeres after Christ not first in order of the time but first in the order that this Author conceiues though erroniously for he placeth him Anno 157. before Iustine Martyr and Tertullian I thinke because hee onely commeth neere to the purpose he placed him first for he onely speaketh of the Lords Table Enseb l. 7. hist c. 9. the rest of prayer Hee writes to Xistus the Bishop of Rome concerning one that desired rebaptization because hee had been baptized as hee said with a Baptisme full of impietie and blasphemie whom hee durst not rebaptize although troubled in his minde about it because his often communicating did suffice him who had heard thanksgiuing in the Church and said Amen with others Mensae astitisset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee stood at the Table and reached out his hand to take that holy foode This phrase Hee stood at the Table in this mans conceit prooues standing to bee the gesture of Communicants in that age But if hee had considered the proprietie of the word that signifieth Propè vel iuxtasistere vel adesse to be present or neere to the Table hee might haue conceiued that Dionysius spake nothing of the gesture of Communicants but of his presence at the Communion For Ruffinus reades it thus Quod tamdiu in Sacramentis nobis iamparticeps fuerit Because he had bene partaker of the Sacraments so long with vs. And againe Neque audet vltra ad mensam Dominicā accedere he dares not come any more to the Lords Table so Ruffinus vnderstandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the action of receiuing not of the gesture And the force of his answere is not placed in his standing but in his presence and partaking of the Communion he need not to be rebaptized and begin at regeneration Why because he had often receiued the Communion
rest and reioyceing for Christs Resurrection and yet haue sorrow and contrition and humiliation for his sinne without which no man can bee duely prepared for the Lords Table And as standing at prayer may agree with rest and reioyceing so compunction and humiliation is most sutable to a Penetentiarie and all Communicants must first be penitents and examine themselues and discerne the Lords body before they receiue it And therefore they that reioyce at Christs Resurrection and so stand must bee contrite and humble and so kneele when they participate of Christs Body and Blood And I presume it will be plaine that S. Augustine required kneeling at the receiuing of the Body and Blood of Christ And here I pray you obserue what a vast hiatus gulfe or space this Author maketh From S. Augustine he descendeth per saltum or rather praecipitium hee leapeth or rather casteth himselfe downe headlong to Anselme our Archbishop of Canterbury a long leape from the beginning of the fiue hundredth yeere vnto eleuen hundred yeeres at one iumpe It seemeth in all that time of 700. yeeres he could not finde one writer except a Councell or two that spake for standing at Prayer And S. Augustine though hee allow the custome of the Church in standing at prayers for certaine dayes yet hee doubteth of the successe of the decree of the Nicene Councell in that case Epist 119. cap. 17. in his last words Quod vtrùm vbique seruetur ignoro which whether it be euery where obserued I know not and hee would not haue made the doubt if hee had not knowne that it was not euery where obserued And if it were doubted whether it were obserued in S. Augustines time who liued about an hundred yeeres after the Nicene decree I should haue thought it had bin quite discustomed long before Anselme but that it was held in life by some after Councels yet from the last Councell vnto Anselme there passed about 300. yeeres in which time there is not found one word in fauour of standing at prayer Now this Author from S. Augustine cites no other till he come to Anselme who liued neere 700. yeeres after him yet this gesture of standing is mentioned in Beda and Alcuinus and I finde it in Hugo de sancto Victore who liued neere 60. yeeres after Anselme But in this I obserue That this standing was not during all the Liturgie but onely at a part not at the Eucharist For Hugo de sancto Victore obserueth that they stood at prayer vntill the Collect Domine Deus Pater qui nos ad principium O Lord God and heauenly Father which hast safely brought vs to the beginning of this day which is the last Collect in our first Seruice in the Liturgie of the Church of England I say the first Seruice for it is still in vse in some Cathedral Churches in England they haue the first Seruice on the Sunday morning and then goe out for a time and come in againe and beginne at the Lords Prayer ten Commandements or second Seruice and so goe to the Communion and the first Seruice is said in the ordinary place but at the second the Priest goeth vp to the Communion Table or Altar and there proceedeth to the Communion And in some Churches the Sermon is betweene the first and second Seruice Yea in some Parish Churches though they goe not out to come in againe yet they make a pause and knoll a Bell to giue warning of the beginning of the second Seruice De diuinis Officijs And I finde in Alcuinus somewhat recorded to the same purpose His finitis omnes exeunt this being ended and in this there is no mention of the Eucharist all goe out And Hugo de Sancto Victore speakes in the fame place of so much of the Liturgie De Officijs Ecclesiast lib. 2. cap. 2. as he there reckons Et haec omnia in Dominicis diebus caeteris festiuis diebus stando dicuntur propter memoriam Dominicae resurrectionis cum quo omnes sanctispe consurrexerunt And all these prayers are sayd standing on Sundayes and other festiuities for the memorie of the Lords Resurrection with whom all the Saints are risen in hope And hitherto hee hath not one word of the Eucharist After Cap. 4 Hugo makes a difference Inter preces orationem which must be expounded by some that are better skilled in their Masses and orders then I am His words I will relate and leaue them to the iudicious Reader to be further scanned Dum preces dicuntur Sacerdos qui peccator est cum peccatoribus prostratus est sed quia vicem tenet Christi stando dicit orationem vt resurrectionem recolat eius cuius vicem tenet While the prayers are said the Priest because hee is a sinner kneeles or prostrates himselfe with sinners but because hee beares the place of Christ he saith the prayer standing that he may remember his Resurrection whose place he beares Here be preces prayers many in number which both Priest and people all sinners say prostrate or kneeling and here is oratio one prayer in the singular whether the Lords prayer or some other singular prayer made for the celebration of the Resurrection I cannot resolue but must leaue it to the Readers more mature iudgement But the argument is very probable because Hugo designeth some prayers that were sayd standing which are no part of the Communion therefore the speciall prayers vsed at the receiuing of the Eucharist were not said standing but kneeling according as the Deacon called to the people Flectamus genua Let vs kneele and as wee in our Liturgie stil obserue at the confession before the Eucharist Make your humble confession to Almightie God meekely kneeling on your knees And surely Anselme vpon those wordes Cap. 4. ad Coloss Instate in oratione saith little for it for in the place cited hee onely sayth It becomes all to bee instant in prayer And hee doth well to command to watch in prayer vt cum stamus ad orationem that when wee stand at prayer all carnall and worldly thoughts may be banished Cumstamus ad orationem is no more but cum oramus when wee stand at prayer is no more but when wee pray and so much his reason shewes for we must watch in prayer bee it on Sunday or any other day and drowsie and sleepie prayers are neuer acceptable vnto God and the word of the Text is Instate in oratione bee instant in prayer and watch in the same with thankesgiuing and Instare in oratione and astare ad orationem to bee instant in prayer and to stand in prayer are of one extent to bee vsed at all times Sundayes and other dayes and this watching in prayer with thankesgiuing is as much required in kneeling as in standing and wee must shut out all worldly and fleshly thoughts in all our prayers Wherein because Anselme doth not mention this priuate law of standing at prayers on
quidam qui die Dominico in diebus Pentecostes flectunt genua placuit de hoc sanctae magnae Synodo cunctos in omnibus locis consonantèr consentientèr stantes Deum orare debere Because there be some that bow their knees vpon the Lords day and the dayes of Pentecost it hath pleased this sacred and great Synod in this point that all in all places ought to pray to God standing consonantly and with one consent In which I obserue nothing but that the continuance of this gesture at this time began to decay belike because it declined from the naturall gesture of prayer which should be kneeling with all humilitie and therefore they in Africa made this Canon to keepe life in it For as it is said before in S. Augustine there was some doubt of the obseruation of it in all places and in this Councell it is last mentioned plainely and affirmatiuely And after S. Augustine there is no author produced vntill Anselme And after this Councell there is little mention of it in plaine termes vntill the Councell of Turon about Anno 800. except the Quinnisext Councel of Constantinople and these wil appeare to be but cold testimonies for it To the third which is the Roman Councel held vnder Hilarius the Pope there needeth no answere for they doe onely decree the obseruation of the Nicene Canons in generall words without any particular mention of standing at Prayer on the Lords day in the dayes of Pentecost Vt diuinae legis praecepta Nicenorum Canonum constituta that the precepts of the diuine Law and the cōstitutions of the Nicene Canons be not violated This is all and it may be this 20. Canon about standing at Prayer was not much thought of in particular by those 48. Bishops in that Councell The Canons of the Councell called Quini-sextum which were made at Constantinople mention and approue this standing at Prayer and withall limit it Canon 90. that Post vespertinum ingressum After the euening ingresse to the Altar on Saturday to the next euening no man should kneele and after that euening they should kneele againe In which that appeareth which was before said that this was but a dispensation or a priuate Law which doth derogate from the publike vpon speciall reason and therefore it did easily returne to the prime institution The fourth and last Councell is the Councell of Turon vnder Charles the great and Leo the third I will set it downe at large Sciendumest quòd exceptis diebus Dominicis illis festiuitatibus quibus vniuersalis Ecclesia ob recordationem Dominicae resurrectionis solet stando orare fixis in terram genibus supplicitèr Dei clementiam nobis profuturam nostrorumque criminum indulgentiam deposcendum est cuius rei in Euangelio ipse Dominus nobis dedit exemplum sed Stephanum Martyrem Apostolum Paulum eadem fecisse Liber Actorum Apost testis est Ex quibus intelligi datur oportere Christianum humilitèr ad terram prosterni ne fortè illi dicatur Quidsuperbis terra est cinis We must know that except the Lords dayes and those festiuities in which the Vniuersall Church for the remembrance of the Lords Resurrection vsed to stand at Prayer wee ought to pray not wee may pray as this Author renders it or intreat Gods mercie profitable to vs and pardon of our sinnes humbly with our knees fixed on the ground of which kneeling in prayer our Lord himselfe gaue vs an example in the Gospel and the Acts of the Apostles are witnesse that S. Stephen the Martyr and S. Paul did the like By which it is giuen to vnderstand that Christians ought not may cast themselues humbly on the earth lest it be said to them Why art thou proud that art but dust and ashes The Canon doth not say Nefas ducimus as Tertullian did we hold it vnlawfull to pray kneeling on Sundayes and in the dayes of Pentecost but resolutely decreeeth for kneeling in prayer and by way of priuiledge onely permitteth standing at prayer on the Lords day and other festiuities celebrated in the Church by way of exception out of the generall rule Wherby it appeareth that the generall rule is that we must kneele at prayer and therefore prayer being ioyned with the celebration of the Sacrament not excepted we must also kneele at the receiuing of the Eucharist So this Councell is the last that speakes for standing at prayer and that by way of exception for Anselme saith nothing to the purpose and therefore there passing 300. yeeres from this Councell to the decree of Honorius it is very probable that kneeling at Prayer was receiued long before Honorius the third his time And kneeling at the Communion is as old as the eldest witnesse produced against it as I presume shall appeare in the testimonies that ensue I come now to this mans Verbum grande his great and grand and lowd word that I say no more of it that is that vntill Honorius the third about the yeere 1120. made a decree for the adoration of the Sacrament the Eucharist was euer receiued standing and not kneeling And kneeling is Antichristian brought into the Church for the adoration of their Breaden god in honour of Transubstantiation and as hee calls it Real presence which opinion was first hatched by Damascen and then fostered by Innocent 3. and now honored by Honorius the third I would this man had studied his Masters Caluin and Beza a little better hee would peraduenture haue learned a great difference betweene Transubstantiation and the Reall presence and no lesse then Inter rem ipsam modum rei betweene the thing it selfe and the manner of doing of it And surely Caluin and Beza doe allow a true and Reall presence if I vnderstand them that is that we in the Eucharist receiue the true Bodie and Blood of Christ which all antiquitie doe collect out of Christs wordes This is my Bodie This is my Blood But they renounce this new found manner by way of Transubstantiation found out against Berengarius whereby they thought to quench the flame that was then kindled but it was Igne maiori they put out the lesser with a greater fire and not onely filled their bookes with a number of curious idle and philosophicall questions and so corrupted diuinitie with philosophie but also for this new fangle of Transubstantiation and the maintenance of the Popes vast and vnlimited transcendent power made the rent and diuision of the Church vncureable desperate and past all hope because the Popes will neuer renounce and disclaime their boundlesse ambition and the Schoole will neuer giue ouer to adore this their Idol of Transubstantiation which the more they labour to make plaine the further they inuolue themselues with a world of difficulties Which no doubt is the occasion that most of the wise and vnderstanding Papists who see how great euill hath fallen to the Church by it and how much blood hath bene shed in
euery one of vs say but this I am not worthy that thou shouldest enter vnder my roofe I am not worthy to receiue thy bodie and blood in my mouth He speakes not plainly for kneeling but the opinion of the ancient is that this Centurion Prouolutus adpedes Domini fell down or kneeled at Christs feete and then hee meant this acknowledgement to bee with kneeling And sure I am this testimony confounds this man that denies any humilitie to bee vsed in receiuing the Eucharist for his confession of his vnworthinesse argues his humilitie and his humilitie is the first linke or moouer of kneeling so hee that requires inward humilitie of soule may well bee vnderstood of outward humiliation of bodie in the publike solemne and highest acte of Gods worship The 12. is Caesarius Arelatensis Homil. 12. Biblioth SS Pat. Tom. 2. p. 107. Ideò qui vult missas ad integrum cum lucro suae animae celebrare vsque quò or atio Dominica dicatur benedictio populo detur humiliato corpore compuncto corde se debet in Ecclesia continere He that will celebrate the whole Masse or Liturgie with the gaine of his owne soule ought to containe himselfe in the Church with an humbled body that 's kneeling and a contrite heart vntill the Lords prayer be said and the blessing bee giuen to the people And hee spends almost an whole Homilie the 34. of this title De genibus flectendis in oratione vel de verbis otiosis in which hee perswades that while they pray at the Altar or the Deacon calls on them to pray they should bend not onely their hearts but also their bodies faithfully and then hee makes an obseruation that when the Deacon calls flectamus genua let vs kneele hee marked most of the pleople erectos sicut columnas stare to stand vpright like pillars and therefore those words flectamus genua are very auncient since it is remembred by him as a thing receiued in vse not newly brought into the Church of which hee saith Obedientibus in remedium inobedientibus in testimonium it is a remedie to the obedient and a testimonie to the disobedient After he saith The Publicane by his humilitie obtained mercie of God that lifted not vp his eyes to heauen but hanging or inclining downe his head smote his breast Againe he doth not beleeue his sinne to be heauie who doth not prostrate and kneeling seeke the cure of his soule Againe hee saith I would know of them that will not kneele nor incline their heads if they should sue for any needful thing of the Iudge or any potent person whether they would supplicate stantes standing and holding their hands vpright Wee aske temporall things of earthly men and wee incline and bow our selues humbly euen almost to the earth and wee aske remission of sinnes and eternall rest of God and vouchsafe not to bow and incline our heads Againe did our Sauiour want nothing for which he should supplicate in this sort he wanted nothing but he prepared for vs by his example the remedies of prayer Orat misericordia non orat miseria orat charitas non humiliatur iniquitas orat prostratus in terra medicus non inclinatur aegrotus orat innocentia non orat nequitia Mercie prayed kneeling and shal not miserie charity praieth and is not iniquity humbled the Physitian lay prostrate vpon the earth and doth not the sicke man bow Innocencie prayeth and doth not guiltines pray He that sinned not neither was there guile found in his mouth prayeth and doth not he cast himselfe on the earth that is obnoxious to many sins the Iudge prayeth and desires to spare and doth not the guilty person pray that he may obtaine pardon Orat qui Iudicaturus et orare dissimulat iudicandus hee that is to giue iudgement prayeth doth he that is to be iudged dissemble to pray And after he compareth the Church to a liuing spiritual fountaine of liuing water and no man can drinke of an earthly spring vnlesse he stoope or bow downe and no man can drinke of Christ the liuing fountaine and the Riuer of the holy Ghost vnlesse hee will incline in all humilitie I omit many other things which the Reader shall there finde and the Homilie is worth the reading The 13. is Eligius Nouiomensis Homil. 15. Quocirca cum timore compunctione mentis omnique reuerentia debemus accedere ad altare ad mensam corporis sanguinis Christi dicere humilitèr cum Centurione Domine non sum dignus vt intres sub tectum meum Wherefore wee ought to come to the Altar and Table of the Body and Blood of Christ with feare and compunction of heart and all reuerence then of body and soule and say humbly with the Centurion Lord I am not worthy that thou shouldest enter vnder my roofe The 14. is venerable Beda in 1. Ioan. 1. vpon those words And the Blood of Christ purgeth vs from all sinne Humiliter quotidie nostros confitemur errores cumsanguinis illius Sacrament a percipimus Wee doe humbly confesse our errors to him dayly when wee receiue the Sacrament of his Blood and Confession as Tertullian saith is the discipline of kneeling The 15. is Damascen de Orthodox fid li. 4. c. 14. Proinde omni cum timore conscientia pura indubitabili fide accedamus et omnino fiet nobis quod credimus non dubitantes et veneremur ipsum omni puritate animi et corporis Therefore let vs come with all feare and a pure conscience and faith without doubting and altogether it shal be done to vs as wee beleeue not doubting and let vs worship him with all purenesse of minde and body Here is expresse veneration and worshipping in the receiuing of the Sacrament and worship of body as well as soule and therefore Kneeling The 16. is Albinius Flaccus Alcuinus de diuinis officijs He first sheweth that it was receiued in the Leiturgie or the Masse that the Priest saith Oremus Let vs pray and the Deacon calleth Flectamus genua Let vs kneele And a little before he saith Pro periculis huius vitae pro haereticis per omnes alias orationes genua flectimus vt per hunc habitum corporis mentis humilitatem attendamus excepto quando pro perfidis Iudaeis oramus for the perils of this life and for Heretickes and Pagans and in all other our Prayers we kneele and this was on Easter day that by this habite of the body we may attend the humilitie of the mind except it be when we pray for the perfidious Iewes And he giueth his reason For they bowed their knee to our Sauiour doing a good worke ill because they did it mocking him wee to demonstrate that we ought to auoyd those workes that are done in dissimulation auoyd kneeling for the Iewes And after Licèt omni tempore peccatores nos esse ex corde cognoscere debeamus tunc quà m
humilitie and come Pompaticè gloriosè Cyprian de Caena Domin pompously and gloriously as if we were haile-felow and equall with God No It was humilitie that prepared vs to come to the Lords Table and it must be humilitie that presenteth vs at the Lords Table And Eadem sunt principia constitutionis conseruationis Humilitie was the first principle of Constitution to make vs Christians and humilitie must bee the same principle of conseruation to keepe vs Christians and when we leaue humilitie we leaue to be Christians for humilitie is Proprium quarto modo no Christian without humilitie And therefore Christ saying indefinitely Learne of me for I am humble and meeke saith vniuersally because humilitie is necessary to Christianitie Learne of me to be humble in all actions of Christianitie Christ saith not Learne of me to be humble in the way and to be proud and presumptuous in the end of the way he saith not Learne of me to be humble in confession of sinne and then to be proud in confession of praise hee saith not Learne of me to be humble in your priuat prayers and bee proud at your prayers in the Temple and corners of the streets hee saith not Bee humble and come by weeping Crosse in your preparation to the Eucharist and then be proud and presumptuous at the Eucharist as if you were equall with Christ coheires with Christ and owed him no reuerence at his Table No the Lesson is Catholicke and vniuersall Bee humble in all actions and dueties of Christianitie And surely this Man neuer learned this Lesson of the Fathers but doeth indeed father his vntrueth vpon them For they neuer discerned kneeling the gesture of humilitie to be vnsuteable and repugnant with reioycing and cheerefulnesse their standing at Prayer was as full of humilitie as of Ioy and cheerefulnesse and they well knew that reioycing was ioyned with reuerence As it is in the 2. Psalme Exultate cum tremore so they reade it Reioyce to him with trembling They knew Abraham that feasted the Angels or the Sonne of God did adore them And yet his feast was not without Ioy. And had this man read and obserued the Fathers well hee should haue found that they neuer thought humilitie it selfe or the gesture of humilitie to bee vnsutable and repugnant to the Ioy of Communicants S. Cyprian saith that we must come Cum lachrymis nectareis suspirijs contemplationis with teares sweeter then Nectar and sighes of contemplation Fletibusse abluendo lachrymis se baptizando washing and baptizing our selues with teares Chrysostome saith we must come Cum timore tremore horrescendo with feare and trembling and a certaine horror Ambrose saith Cum cordis contritione lachrymarum fonte with contrition of heart and a fountaine of teares with a deuout heart with feare with reuerence and trembling with chastitie of body and puritie of soule S. Augustine saith Cum veneratione singularitèr debitâ with singular veneration with adoration and prostration and kneeling as Ambrose and Augustine and many others of the Fathers speake Wee must come confessing our selues to be sinners with feare and a pure conscience with feare and compunction of heart with humbled bodies and contrite soules with due reuerence and vigilancie and many the like phrases most common in their writings as the Reader may in part see in the fift Reason I hope all these phrases proue sufficiently that the Fathers no way thought the gesture of humilitie to be altogether vnsutable or repugnant to the Ioy and cheerefulnesse of the guests at the Lords Table They knew well ynough that this is a Sacrament of humbling our selues after the guise and maner of suppliants and penitentiaries though it were a spirituall Feast and reioycing For the more humble we are in soule and body when we come to this Feast the more Ioy we shall haue in our selues Ioy in the Feast of God and the participation of the Body and Blood of Christ and an encrease of Ioy because wee haue encreased our sorrow and contrition for our sinnes past and sent vp our sighes and teares to procure our pardon and acceptation of our selues our soules and bodies to be liuing Sacrifices holy and acceptable to him which is our reasonable seruice of him and the greater was our sorrow the greater is our Ioy for the treasure that is sought in sorrow is found with Ioy Matth. 13.44 and the blessed Virgin Ioseph that sought Iesus sorrowing found him with Ioy in the Temple Luke 2.48 But why doe I trouble my selfe and the Reader with this vn-Christian doctrine that excludeth all humilitie of soule and humiliation of body from the Feast of the Lords Supper Surely I make this one vse of it that I presume if the words of this Author were well obserued by all his absurd fauourers and followers they would renounce that prophane or ciuill gesture of sitting which dasheth out one of the most glorious and eminent vertues of Christianitie that is Humilitie out of the greatest and principall part of Gods worship that is the Eucharist which assuredly the more humble it is the more acceptable it is in the sight of God and bringeth in stead thereof that same Luciferian Pride that was so odious in Satan that presumed to say Esay 14.13 Sedebo in monte testamenti I will sit vpon the Mount of the Congregation O thou impudent Lucifer Bern. Serm. de S. Bened. when thousands of thousands and millions of millions stand and minister about him and fall downe and worship him Tusedebis wilt thou sit as if thou thoughtest thy selfe equall to God Cast downe thy selfe then O thou miserable soule at the feet of Iesus that thou mayest cease to be miserable and bow thy knees to him Phil. 2.10 to whom all knees are bowed of things in heauen in earth and vnder the earth and know that all Christian vertues without humilitie can neuer make vp the wedding garment without which thou shalt neuer be suffered to abide at the marriage Feast but be cast out into outward darkenes where is weeping and gnashing of teeth Now the first Reason is Ius cohaeredis Ratio 1 the right of a coheire wee are Sonnes not seruants and not yonger Brethren but heires and heires of God not of man and coheires or ioynt heires with Christ and heires must take their place and right vpon them and sit as coheires with Christ But this man had forgotten the Text Gal. 4.1.2 The heire so long as hee is a childe differeth nothing from a seruant but is sub Tutoribus vnder Tutors and gouernours vntill the time appointed of the Father Surely though wee haue put off the beggerly rudiments of the world and bee Sonnes of grace and no seruants of the world and haue put away disciplinam naturae legis the discipline of nature and Moses Law and the discipline of seruitude and feare yet wee haue not put away Disciplinam Euangelij charitatis