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
with Christ or else humbly in all humiliation of soule and body And though the holy Ghost know the secrets of all hearts because he is God yet no man can know the heart of another man and therefore wee must iudge them to come pompously and braggingly that will not kneele but will sit as equall with the eternall God without all outward humilitie when they are but dust and ashes Againe in the 17. Num. Ad haec intra sacra mysteria ad gratiarum actionem conuertitur inclinato capite munditia cordis adepta se intelligens consummatum restitutus peccator sanctificat am Deo animam quasi depositum custoditum fidelitèr reddit After in the sacred mysteries the soule turneth to thankesgiuing and bowing the head the restored sinner hauing gotten purenesse of heart vnderstandeth himselfe to be consummated and restoreth his sanctified soule as a thing committed and faithfully kept vnto God Here we haue almost all the Sacrifices spoken of before Contrition Prayer Thankesgiuing and the offering of our selues and this is done with the exterior gesture not onely of the bowing of the knee but the head also So that in Cyprians time humilitie of the body and kneeling was in vse at the receiuing of the Eucharist The 4. is Cyrillus of Hierusalem In catacheâ—â— mystagogica 5. who describeth the whole order of the Liturgie in the celebration of the Eucharist the water in which the Priests did wash the kisse of reconciliation the wordes of the Liturgie Lift vp your hearts the thankesgiuing Holy holy holy Lord God of Saboath the prayer at the consecration the Lords prayer and the like which hee there mentioneth then first hee describeth the ministring of the Bread and Body of Christ and the maner of the receiuing of it at last hee commeth to the Cup and then he saith Tum verò post communionem corporis Christi accede ad Calicem sanguinis illius non extendens manus sedpronus adorationis in modum venerationis dicens Amen Then after the Communion of the Body of Christ come also to the Cup of his Blood not reaching out thy hands but falling on thy face in maner of Adoration and worship say Amen I hope this testimonie is so plaine that malice it selfe cannot inuent a cauill to auoyd it The 5. is S. Gregory Nazianzen 370. in the oration for his sister Gorgonia Hee doeth not indeed describe the celebration of the Eucharist for it was in the night when shee was alone and neither Priest nor consecration but onely shee caried with her some of the consecrated mysteries which shee had reserued as the fashion of those times was and then in the stilnesse of the night when her disease gaue her a little truce Ante altare procubuit she kneeled or fell downe at the Altar and called on him whom she worshipped with a lowd voyce and all her endeuour after she leaned her head on the Altar and with cries and teares like to the woman with the bloody issue she touched herselfe with those mysteries and the coÌ„clusion is she was made whole This Gregorie Nazianzen reueileth as a secret and approoueth and commendeth it And I relate it onely to this end not to iudge of the miracle but to obserue in this the custome of Communicants which was Procubuit ad altare to fall downe and kneele at the Altar For surely shee did now in her sicknesse as she and all others did in their health when they come to the Lords Table that is fall downe and kneele The 6. is S. Ambrose 374. Cap. 12. in his third booke De spiritu litera who expounding the words of the Prophet Psal 98.5.99 according to the vulgar Adorate scabellum pedum eius exalt you the Lord our God and worship at his footstoole for he is holy He discourseth that God hath no body and needs no footestoole that the earth is a creature and may not be worshipped and then remembring that Christs flesh is earth he saith Perscabellum terra intelligitur per terram caro Christi quam hodie quoque in mysterijs adoramus quam Apostoli in Domino Iesu vt supra diximus adorarunt By the footstoole the earth is vnderstood by the earth the flesh of Christ which wee also adore in the mysteries this day and the same which the Apostles did adore in our Lord Iesus as I haue sayd before This testimony is plaine and cannot be eluded with that idle shift of adoring in soule or by any other meanes then kneeling for his coÌ„parison is plaine of external adoration by kneeling in the Apostles who did adore Christ at his ascension with externall singular and visible worship Luk. 24.52 for with internall deuotion they did alwayes adore him But this speciall worshipping must bee vnderstood both of soule and body so we must adore in soule and body and that must be with kneeling at the receiuing of the Sacrament And in the Comment that goeth vnder his name 1. Cor. 11. Deuoto animo cum timore accedendum ad communionem docet vt sciat mens reuerentiam se debere ei ad cuius corpus sumendum accedit he teacheth that hee must come to the Communion with feare that the soule may knowe that shee oweth reuerence to him whose body shee comes to receiue this reuerence must bee externall as the deuotion is internall and that appeareth in the words following Quem cum disciplina nos accipimus which blood we receiue with discipline that discipline certainly is the exterior order and carriage prescribed by the Church so prostration and kneeling was in that time an ordinance of the Church at the Lords Table not equalitie in coheireship and prerogatiues of a Table The seuenth is Gaudentius Brixensis who speaketh not of this Sacrament of the Eucharist in speciall but of the other of Baptisme or of both and there is much more reason to kneele at the Lords Table De manducat Agntpaschalis Sermone 9. then at Baptisme His words are Lectiones diuinas aure percipimus ore Dominum confitemur laudamus benedicimus obsecramus manus supplices ad Coelum tendimus pedibus ad Ecclesiam currimus vnam Trinitatis Deitatem flexis ad terram genibus adoramus Wee perceiue the diuine reading with our eares wee confesse the Lord with our mouthes we praise him we blesse him we beseech him wee stretch out our suppliant hands to heauen and kneeling on our knees on the earth we adore the one Deitie of the Trinitie Hee speakes in this Sermon much of Baptisme but the Title is De manducatione Agnipaschalis of the eating of the Paschall Lambe so it may well be applied to both Sacraments The eighth is S. Chrysostome Hom. 61. Adpopulum Antiochenum Considera quaeso mensa regalis est apposita Angelimensae ministrantes ipse Rex adest tuastas oscitans Sordescunt tibi vestimenta nihil est tibi curae at pura sunt igitur adora communica
to examine himselfe but first euacuating or purging the wickednes of his sinns to offer himselfe tried pure at the Lords Table And therefore let vs daily runne to the lamentation of repentance who sinne dayly And I hope these things should not be publikly and solemnly done without kneeling Although at all times we ought to acknowledge out selues to bee sinners yet then chiefly must we coÌ„fesse Alcuiâ—us â—e Diuinus officijs cum illo sacro mysterio c. when by that sacred mysterie the grace of remission and the indulgence of sinnes is celebrated I proceed to the fourth for I shall haue occasion to speake of this againe and that is Sacrificium orationis laudis the sacrifice of prayer and prayse And here I cannot sufficiently wonder at those who would haue this Sacrament administred and receiued without all maner of prayer or prayse at all according as it is barely deliuered to be instituted by our Sauiour Christ a little before his death As if the Church should meete onely to heare a Sermon that is an exposition of some Text chosen by the Preacher of which forme of Preaching there is scant a patterne to be found in all the word of God and why then should that bee called Preaching that is without Example and that ended without any prayer or thankesgiuing or preparation or premeditation to proceede to accipite comedite take and eate this is my body this is my blood and so farewel for more is not to be found in the institutioÌ„ And yet in the very institution where we reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedixit hee blessed or consecrated many Greeke Copies haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratias egit hee gaue thankes which should worke much with them that value not Consecration much and both words of consecrating and thankesgiuing being in the Text I hope no man dates put thankesgiuing out of the celebration of the Sacrament when Christ vsed it in the Institution And after the very Institution there is further Hymnodicto when they had said Grace or sung an Hymne or Psalme surely that was thankes and prayse to God for his graces and blessings And it is worth obseruation that this forme of thankesgiuing or Hymne or Psalme of praise is principally if not onely mentioned in the institution of this Sacrament to shew that though it may and ought ex naturae dictamine by natures rule and direction be alwaies vsed to repay Gods goodnesse and bountie with the tribute of our thankefulnes yet it should neuer bee omitted in this Sacrament where if it bee not instituted surely it is most cleerely recorded and the greatnesse of the benefit requireth the greatest measure of thankefulnesse As for prayer 1. Tim. 4.5 if all creatures bee to bee sanctified by prayer and the word of God why should wee thinke that this heauenly spirituall foode of our soules should not first bee sanctified with prayer as well as consecrated by the word since it is a greater worke to sanctifie the food of the soule then of the bodie I euer thought that our Sauiour before he offered his all sufficient Sacrifice on the Crosse Heb. 5.7 did offer vp prayers supplications with strong cries and teares and hee was heard for his reuerence And his action being out institution we should folow his steps offer our prayers and supplications with strong cries and teares before we did presume to present Christ sacrificed to his Father or receiue him our selues or offer vp the sacrifice of our soules and bodies and the whole Church which is the dayly sacrifice of the Church I euer tooke it that the Apostles knew best how this Sacrament was to be receiued 2. Cor. 16. and that they meeting on the Lords day which is out Sunday or the first day of the weeke to make collection for the poore did continue in prayer and breaking of bread which I thinke is more ordinarily vnderstood of the Communion of the body and blood of Christ then of the distribution of Almes And in the 13. Act. 13.2 of the Acts the Church at Antioch before they sent out Paul and Barnabas they ministred fasted and prayed here is fasting and prayer and it is likely it was not without the Lords Supper for that which we reade ministring is translated by Erasmus to bee sacrificing Sacrificantibus illis and sacrificing did surely imply the representation of Christs sacrifice and the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offring of diuine worship And so there was then a Liturgie and all Liturgies had this Sacrament in them so Prayer went through with this Sacrament And if the Apostles ioyned prayer and almes with breaking of bread I know no reason why our Church may not be bold to follow their example and ioyne prayer and breaking of bread or the Sacrament together vnder the protection of their practise especially since without all doubt the succeeding ages did follow their example Apol. 2. ad Antoninum as is cleere in Iustine Martyr and others Surgimus comprecamur vpon Sunday or the Sunnes day wee arise not wee stand it seemes from reading and hearing and pray and then that is after prayer Precibus peractis panis offertur vinum aqua Prayers being ended bread and wine and water is offered And Praepositus quantum pro virilisuo potest preces gratiarum actiones fundit populus faustè acclamat dicens Amen distributio communicatioque fit eorum in quibus gratiae actae sunt cuique praesenti The Bishop or Priest that was chiefe in that action doth powre out prayers and praises with all his might and the people doe ioyfully crie Amen and distribution and communication is made to euery one that is present of these things that are blessed or for which thanks were giuen and all antiquitie relate the same Origen saith L. 8. contra Celsum Nos qui rerum omnium conditori placere studemus cum precibus gratiarum actione pro beneficijs acceptis oblatos panes edimus corpus iamper precationem factos sanctum quoddam sanctificans vtens eo cum sano proposito Wee that study or endeuour to please the Creator of all things doe eate the offered bread with prayer and thankesgiuing for the benefits that we haue receiued being made Corpus quoddam sanctum sanctificans a certaine body marke that word holy in it selfe and sanctifying others by praier vsing it with a good intent c. Origen contra Celsum lib. 8. In this sacrifice saith S. Augustine Aug. Epist 120 there is thankesgiuing and commemoration of the flesh of Christ which he offered for vs And againe Hinc gratias agimus Domino Deo nostro quodest magnum Sacramentum in sacrificio noui Testamenti Chrysost Hom. in Matth. 26. And Chrysostome Gratiestote optima quippe beneficiorum custos est ipsa memoria beneficiorum perpetua gratiarum actio propterea reuerenda ac salutaria illa mysteria
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
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
verò his tantùm sacrificijs contentus fuit sed quia seipsum consecrauerat Deo etiam orbem vniuersum studuit offerre S. Paul offered not sheepe and oxen but himselfe that made him say Iam immolor I am now ready to be offered and hee was not contented with these Sacrifices but because hee had consecrated himselfe to God hee studied to offer vp the whole world also I haue beene too long in setting downe these places of S. Augustine who is the most doctrinall among the ancient Fathers and therefore I content my selfe with him and some few more onely I adde Eusebius who ioyneth both these that is the commemoratiue sacrifice and the sacrifice of our selues together with other sacrifices concurring in that action Sacrificamus nouo more secundùm nouum Testamentum Euseb de Demon Euang. hostiam mundam sacrificium Deo spiritus contritus dictus est wee sacrifice after a new manner according to the new Testament a pure sacrifice and a contrite heart is called a sacrifice to God A broken and contrite heart God will not despise Iamque etiam incendimus propheticum illum odorem in omni loco offerimus ei benè olentem fructum omni virtute abundantis Theologiae hoc ipsum orationtbus directis adeum facientes quodsanè ipsum alius quoque docet propheta qui ait fiat oratio measicut incensum in conspectu tuo igitur sacrificamus incendimus aliàs quidem memoriam magni illius sacrificij secundùm ea quae abipso tradita sunt mysteria celebrantes gratias Deopro salute nostra agentes religiososque hymnos orationes sanctas illi offerentes aliàs nos ipsos totos illi consecrantes eiusque Pontifici ipsi vtique Verbo corpore animoque dicantes And now also we burne that propheticall sweete odour in euery place and we offer to him that sweete smelling fruit of diuinitie abounding with all vertue doing this with prayers directed to him which another Prophet teacheth also who saith Let my prayer be as incense in thy sight therefore wee doe but sacrifice and offer incense aliàs celebrantes memoriam sometime celebrating the memory of that great sacrifice according to those things which are deliuered by him and giuing thankes for our saluation and offering to him religious hymnes and sacred prayers aliàs nos ipsos totos illi consecrantes and sometimes consecrating out whole selues to him dedicating our selues in bodie and soule to his high Priest euen to the Word himselfe Here is both the commemoratrue sacrifice and the sacrifice or offering of our selues our soules and bodies beside the sacrifice of prayer and praise and contrition which I am now to speake of all ioyned in this one sentence of Eusebius To proceede then with this collection of sacrifices in this one sacrifice the third is Sacrificium non pecoris trucidati sed cordis contriti as S. Augustine calleth it The sacrifice not of slain beasts but of broken and contrite hearts by repentance and sorrow for sinne And this is collected out of the words of the Apostle Probet seipsum homo ◠Cor. 11.28 Let a man examine himselfe and so let him eare of that bread and drinke of that cup for he that eateth and drinketh vnworthily eateth and drinketh his owne damnation not discerning the Lords body And this probation is a iudiciall acte for so it followes If wee would iudge our selues w◠should not bee iudged And these are the actes of Penitents first to accuse and confesse or beare witnesse against themselues next to iudge condemne themselues and thirdly to execute and do vengeance on themselues by true sorrow cōtrition for their owne sinnes that so God may spare them And no man ought to approach the Lords Table till he haue first washed and clensed his soule by his repentance from all his sinne that so it may bee a fit house for the Lord to enter vnder the roofe thereof and a fit Temple for the holy Ghost to dwell in and to make his mansion or standing habitation So contrition and repentance to put away sin past and to put on a resolution against sinne to come is a necessary preparation before the receiuing of the body and blood of Christ lest we come to these holy mysteries with foule mouthes and polluted hearts and so eate and drinke our owne damnation Luk. 15.18 And so the prodigall sonne came First Peccaui in coelum I haue sinned against heauen and before thee and I am vnworthy to bee called thy sonne make me one of thy hired seruants by which sacrifice of contrition hee was not onely receiued as a seruant or hireling but as a sonne and admitted to his fathers kisse and embracing and adorned with a robe and a ring and then at last tanquam conuivae as a guest at the Lords Table he was fed with the fat calse that was slaine for him And so the adopted sonne of grace was fed with the flesh of the naturall Sonne of God the Sonne of his owne essence and substance And Saint Augustine said well In Psal 21. Quotiens Pascha celebratur nunquid totiens Christus moritur Sed tamen anniuersaria recordatio quasirepresentat quod olim factum est sic nos facit moueri tanquam videamus in cruce pendentem Dominum doeth Christ die as often as the Passeouer is celebrated But yet saith hee the anniuersary recordation of it doth as it were represent that which was long since done and doth make vs to be moued or affected as if wee now saw our Lord hanging on the Crosse And after he addeth Tempus lugendi estcū passio Dominicelebratur tempus gemendi est tempus flendi tempus confitendi deprecandi When the passion of the Lord is celebrated it is a time of mourning a time of sighing a time of confessing and begging of pardon Cyprian de Coena Domini In huius praesentia non superuacuae mendicant lachrymae veniam nec vnquam patitur contriti cordis holocaustum repulsam In his presence saith S. Cyprian teares doe not beg pardon in vaine and the sacrifice of a cōtrite heart neuer receiues repulse Quoties te in conspectu Domini videosuspirantem Spiritum sanctum non dubito aspirantem cum intueor flentem sentio ignoscentem As often as I see thee sighing in the sight of the Lord I doubt not but the holy Ghost is breathing vpon thee so oft as I behold thee weeping so oft I perceiue God pardoning And the holy Ghost chuseth the poore in spirit to this ministery and loueth them and he detesteth their worship that thrust themselues Pompaticè gloriosè pompously and gloriously to the holy Altars and who come more pompously and gloriously then they that will sit as coheires and fellowes as if they were Christs equals And S. Moral li. 2. c. 1. Gregorie vpon these words Let a man first examine himselfe Quid est hoc locose probare What is it saith hee
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
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
Lord himselfe the bread and meate and drinke of our soules The people of Israel who were a stiffe-necked people when Moses tolde them the law of the Passeouer Exod. 12.27 Incuruatus adorauit bowed themselues and worshipped or adored and that was but Typus the Type and Lex the Law of the Passeouer and not the true Passeouer But this Sacrament containeth Christ the true Passeouer and shall wee not much more bow downe and kneele when wee receiue this trueth and substance If the King that is but a mortal man whose breath is in his nostrils giue vs a pardon or some great gift and office who is so proud but hee will stoope and bow downe his head and kneele nay kisse his feete And the greater the Kings grace is the greater will be the receiuers humiliation And shall we denie that to God which we euery day tender to man So then as Religion taught men naturall and ciuill dueties to Parents to Kings and to Priests and benefactors to kneele and to bow the head in reuerence when wee receiue naturall and ciuill gifts so let nature and ciuilitie as Riuers returne their streames to the Sea of Gods goodnesse whence they take their beginning and teach men the dueties of Religion and deuotion to bow the head and the bodie and the knees with all reuerence and humilitie to God who giueth not onely naturall but also supernaturall and diuine graces and glory it selfe nay that giueth himselfe and his Sonne and his holy spirit for vs and to vs in this Sacrament And let Fathers and Masters on earth learne euen of their children and seruants on Earth to do their duetie to their Father that is in Heauen Thou bowest and kneelest to thy Father thy Master thy Prince thy ghostly Father in earth who are but instruments and vnder-agents of thy being and conseruation in nature and grace and therein doest but thy duetie And wilt thou not much more kneele and bow to thy Master and King and Father and God in Heauen who is the first and supreame Author and cause of our naturall and supernaturall being in grace and glory If thou doe it to Gods Image much more doe it to God himselfe for Gratiam Psal 84.12 gloriam dabit Dominus grace and glorie are both the gifts of God and because they bee the greatest gifts they must bee receiued with greatest reuerence and humiliation and therefore with kneeling Ratio 4. Tremenda mysteria I Come to the fourth Reason and that is Mysteriorum dignitas the dignitie of the mysteries And that surely is great since they exhibite Christ vnto vs for as it appeareth in the former Reasons in this Sacrament God giueth his Son Christ and Christ giueth himselfe to be our food And therefore since wee receiue the bread of Heauen and the soode of Angels we may well thinke the Church to bee another heauen vnto vs where God feedeth vs with his Sonne and the Angels assist and minister in this feast And in that respect all humilitie of soule and bodie and consequently kneeling is most fit for this holy action of consecration and participation of this heauenly and Angelicall foode Moses beheld a burning bush in the wildernesse Exod. 3.5 and hee might not come neere it vntill hee had put off his shooes the reason is because Locus in quo stas terrasancta est the place wheron thou standest is holy ground and is not this sacred mystery as holy if not more holy then this burning bush since it hath vim Sanctificantem a sanctifying power in all them that receiue it with true contrition and faith When God appeared to Iacob at Bethel Gen. 28.16 17 Iacob said Surely God is in this place and I knew it not and hee was afraid and said Quam terribilis est hic locus How dreadfull is this place This is none other but Domus Dei Gen. 31.13 and Porta Coeli the house of God and the gate of heauen and God calleth himselfe the God of Bethel But this mystery goes further It is not Domus but Mensa Dei not the House onely but the Table of God not Porta but Cibus Celi not the gate onely but the foode of heauen yea Christ that is God and man is here offered and receiued and therefore as that was Locus terribilis a dreadfull place so this is Actio terribilis an action not of familiarity which breedes presumption and presumption begets contempt but of dread and reuerence and therefore to be vndertaken with all deuotion of soule and humiliation and kneeling of bodie And if holinesse doe become Domum Dei Psal 93.6 the house of God for euer much more doth holines become Deum Bethel the God of Bethel the God of that house If holinesse become the materiall house or Temple much more doth it become the spirituall house and table of the Lord in which wee offer our soules and bodies to be spirituall Temples to the Lord. And this holinesse must make a difference of the Lords body from other meates 1. Cor. 11.29 for some eate and drinke their owne damnation because they discerne not the Lords bodie And what is it to discerne the Lords bodie Doth hee discerne or make a difference of the Lords body that commeth to this Sacrament with no more respect or reuerence then hee commeth to his ordinarie supper Doth hee discerne the Lords bodie that adoreth and kneeleth to the Elements and giueth the worship to the creature which is due onely to the Creator Doth hee discerne the Lords body that commeth to this Sacrament Pompaticè gloriosè pompously Cyprian de Coena Dom. and gloriously without all contrition and sorrow for guiltinesse of sinne without all praise and thanks for the great blessings hee is to receiue without any prayer that hee may worthily receiue those great mysteries Doth hee discerne the Lords bodie that commeth to these mysteries rashly and presumptuously as if he were coequall and hailefellow with Christ when as wee should indeed come cum timore tremore Chrysost with feare and trembling in respect of Gods greatnesse and our owne vnworthinesse to receiue these sacred mysteries So then these holy mysteries by their dignitie and greatnesse should strike an awe and reuerence in vs when we come to the Lords Table and procure adoration and kneeling not to them for they are but creatures consecrated to an holy vse but to the Creator that feedeth vs in such holy yet fearefull maner In which respect the ancient Fathers spake of these mysteries with great reuerence Hom. 24. in 1. Cor. 10.16 chiefly S. Chrysostom who expounding the words of S. Paul The cup of blessing which we blesse c. saith Quid dicis O beate Paule volens auditori pudorem suffundere reuerendorum mentionem faciens mysteriorum benedictionis Calicem vocas illum terribilem maximè formidandū calicem certè inquit non est enim paruum quod dictū est Nam
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
Sundayes and from Easter vntill Pentecost as the Fathers doe but spake generally of Prayer wee must vnderstand him to speake according vnto the cōmon law of prayer of that position which prayer in the nature thereof doth require which is kneeling of which Anselme elsewhere speakes very largely lest wee seeme to make him contradict himselfe Now the same Anselme vpon the words Flecto genua Ephes 3. For this cause I bow my knees to the Father of our Lord Iesus Per flectionem genuum intelligimus humilitatem supplicantis nam ad hoc solent in oratione flecti genua vt humilitas interior denotetur humiliori supplicatione affectus orationis commendetur By the bowing of the knees we vnderstand the humilitie of a supplicant for to this end knees are bowed in prayer that inward humilitie may be declared and the affection of prayer is commended by the more humble supplication And then he varieth the words thus I bow my knees that is I supplicate humbly in prayers so that humble prayer and kneeling at prayer are equiualent with Anselme And humble prayer is effectuall prayer and then as it is true humilis oratio penetrat coelos humble prayer pearceth heauen so kneeling prayer must haue the same effect that it entreth heauen and is accepted of God Now I come to the Councels And first Cap. 20. the Fathers of the Nicene Councel decreed for standing at prayer on the Sundayes and the dayes of Pentecost but giue not their reason as the Fathers before had done but they labour for the vniformitie of one custome in the external forme of Gods worship which was not a forme prescribed by the word of God nor agreeable to the nature of prayer but yet decreed by those Fathers whose names are glorious in Gods Church vnto the worlds end And therefore they thought they had authority to ordaine establish and confirme externall worship and ceremonies in Gods seruice and those repugnant to the nature of the thing they had in hand which if they grant to bee vsed in the Communion as they affirme without proofe either these Patrons of standing must confesse the Churches power to be so great to alter the gesture vsed by Christ and his Apostles which is essentiall to the Sacrament it selfe and vpon priuate reason to place another in the stead thereof repugnant to the nature of prayer or else they must lay a foule aspersion vpon that most reuerend and venerable Synod of greatest note and authoritie that Christianitie hath knowen since the Apostles liued that is that they violated an essentiall part of this Sacrament when they turned sitting into standing at prayer and ministration of this great mystery Now as concerning this custome it was not begun by those Nicene Fathers but reduced to vnitie and vniformitie a thing which these sitters cannot endure but desire to be left at libertie enery man to vse what gesture and fashion he likes best but it was as all customes are and should bee so ancient that it was beyond all memorie of man for how can that be called a custome whose beginning is knowen by them that style it by the name of a custome and therefore no one witnesse or Father produced for standing at prayer speakes other of it then as of a receiued custome In moribus hominum in the manners of men before his time Iustin Martyr is the first he saith wee rise vp and pray hee sayth onely surgimus wee arise it is factum a thing not now begun but done before not decretum not now decreed to be done Tertullian sayth Nefas ducimus wee hold it vnlawfull to kneele at such times this custome was growne olde of great strength not to be resisted it was become naturall vnto them and prescription was another law to them to crosse which custome hee sayd we hold it vnlawfull So though this age testifie of it yet must it bee much elder and take beginning from the Apostles or succeeding Apostolicall men And this custome is onely confirmed and decreed in this Nicene Councell because as it seemes Christians liked not altogether the reason of it for there may be ioy in him that kneeleth as well as sorrow in him that standeth so though it were ancient and had some colour of reason for it yet it seemeth because there was greater reason for kneeling then for standing it began to grow out of vse and that was the cause of this decree Now that this decree for standing reacheth onely to Praier and not to the Sacrament it may appeare by another decree not of the first twentie that Ruffinus hath but those other set out by Gelasius Cyzicenus l. 3. wherein because in those times it seemed they were too humble at the Sacrament they thus decree Ne humiliter intentisimus ad propositum panem poculum sed attollentes mentes fide intelligamus situm in sacra illa mensa agnum illum Dei tollentem peccata mundi incruentè à Sacerdotibus immolatum pretiosum ipsius corpus sanguinem nos verè sumentes credere haec esse resurrectionis nostrae Symbola Let vs not be humbly intentiue to the Bread and Cup set before vs but lifting vp our minds let vs by faith vnderstand that the Lambe of God that taketh away the sinnes of the world and is slaine vnbloodily by the Priests is set vpon that holy Table and that wee truely receiuing his pretious Body and Blood doe beleeue those to bee the Symbols of our Resurrection It seemeth somewhat was amisse that the Councell by this Canon would redresse and it must be in the humble intending to the Elements That must be either in the inward thought and opinion of the Bread and Wine and then the Councell should not haue said humilitèr intenti but reuerentèr intenti not humbly intentiue as if they thought too basely or humbly of them but rather reuerently intentiue as thinking too highly of the Elements or creatures or else it must be in the outward carriage and behauiour and then the Canon would redresse the outward gesture which might incline vnto too much honour of the Elements and so detract from the humble reuerence that was due to God whom we doe worship and adore more specially in this Sacrament And so it will appeare that they were too humble at the receipt of the Eucharist and therefore receiued it with kneeling for so much the Canon doeth imply à contrario sensu Ne humilitèr intenti simus ad propositum panem poculum Let vs not bee humbly intentiue to the Bread and Cup set vpon the Table Ergo humilitè intenti erga Deum qui corpore sanguine agni nos pascit Therefore let vs be humbly intentiue towards God who feedeth vs with the Body and Blood of the Lambe of God that taketh away the sinnes of the world The next is the sixt Councell of Carthage Canon 20. which is no other then the former of the Nicene Councell in effect Quoniam sunt
confessing their sinnes So it is apparent by Tertullian that they which stood at praier on Easter day the most solemne day the day of Christs Resurrection they kneeled at Baptisme And if they came to baptisme cōfessing their sinnes they ought to come to the Eucharist with the like confession of their sinnes for there is as great necessitie of confession of sinnes in the Eucharist as in Baptisme as confession auricular was more enioyned before the Eucharist then before Baptisme And there was greater reason of kneeling at the Eucharist then at Baptisme because wee come neerer to Christ in this Sacrament of encrease then in the other of regeneration And of confession of sinnes which was neuer omitted before the Eucharist De poenitent Tertullian saith Itaque Exhomologesis prosternendi humilificandi hominis disciplina est Confession is the discipline of casting downe or prostration and humbling man So no Eucharist without confession of sinnes to God no confession without casting downe and humbling by kneeling therefore no Eucharist without prostration and kneeling so Tertullian that speakes most confidently of standing at prayer on Sundayes for the memorie of the resurrection of Christ speakes very throughly for kneeling at Baptisme and by consequent at the Eucharist The 2. is Origen about 220. yeeres after Christ vpon Numbers his words are Sed in Ecclesiasticis obseruationibus sunt nonnulla huiusmodi quae omnibus quidem facere necesse est nec tamen ratio corum omnibus patet Nam quod verbi gratia genua flectamus orantes quod ex omnibus coeli plagis ad solam orientis partem conuersi orationem fundimus non facilè cuiquam puto ratione compertùm sed Eucharistiae siue percipiendae siue eo ritu quo geritur explicandae vel eorum quae geruntur in Baptismo verborum gestorumque ordinum atque interrogationum atque responsionum quis facilè explicet rationem In the Ecclesiasticall obseruations there are some such things which it is needfull all should doe yet the reason is not manifest vnto all For example sake that we pray kneeling and powre out our prayers frō all parts of the world towards the East I thinke it is not easily knowen to euery one by reason And who can easily expresse the reason of receiuing the Eucharist and explicate the Rite with which it is performed or of those things that are done in Baptisme the words and gestures and orders and of the interrogations and answeres This witnesse is little fauourable to these sitters for he mentions interrogatories in Baptisme which they cannot well brooke and of kneeling in prayer and presently orders the rites of the Eucharist which if they had been different he had reason to haue set downe And so the Argument is concludent They kneeled at prayer and therefore at the prayer in the Eucharist so the Eucharist in Origens time was receiued with kneeling But in his fift Hom. In diuersos he speaketh more fully discoursing vpon the words of the Centurion Quando Sanctum cibum illudque incorruptum accipis epulum quando vitae poculo pane frueris manducas bibis corpus sanguinem Domini tunc Dominus sub tectum tuum ingreditur tuergo humilians teipsum imitare hunc Centurionem dicito Domine non sum dignus vt intres sub tectum meum vbi enim indignè ingreditur ibi ad iudicium ingreditur accipienti When thou receiuest that Sacrament and that vncorrupt banquet when thou enioyest that bread and cup of life and eatest and drinkest the Body and Blood of the Lord then the Lord entreth vnder thy roofe thou therefore humbling thy selfe imitate this Centurion and say Lord I am not worthy that thou shouldest enter vnder my roofe for where the Lord entreth vnworthily there he entreth to iudgement to the receiuer This is most plaine humilians teipsum must be in bodie and soule else it were humilians partem tui humble thy selfe thy whole selfe not a part of thy selfe in body as well as in soule The Centurions humilitie appeares in soule in his words and in his sending by others as thinking himselfe vnworthy to come by himselfe And all the Ancient thinke that at his comming hee humbled himselfe in bodie as Basil of Seleucia sayd Vidi Centurionem ad pedes Domini prouolutum I beheld the Centurion fallen at our Lords feete Therefore in Origens time humble kneeling was in vse at the receiuing of the Eucharist The third is S. Cyprian in his booke De oratione Dom. he saith The word and prayers of them that doe pray let it bee with discipline euery man may not doe what hee list and pray in what fashion he lift Continens quietem pudorem expressing rest or peace and shamefastnesse or modestie that is not to stand vpon the prerogatiue of coheires and a table without all humilitie certainly shamefastnesse will cause humilitie or confusion Let vs thinke wee stand in the sight of God and then he addeth Placendum est diuinis oculis habitu corporis modo vocis We must please the eyes of God with the habite of our body that is not sitting and the tune of our voyce And in his booke of the Lords Supper he commeth neerer to the point Sacramento visibili ineffabilitèr diuinase infundit essentia vt esset religioni circa Sacramenta deuotio The diuine essence doeth ineffably infuse it selfe into the visible Sacrament though our Transubstātiators know the maner of it that Religiō might haue deuotion about the Sacrament Deuotion is sometimes the inward Adoration of the heart but in Gods solemne worship outward Adoration is required with it And againe hauing described the sighes Num. 13. and groanes and teares of those that come to this Sacrament he saith Gemitus illos pietas excitat it is pietie that sendeth forth those sighes and after Inter data cōdonata se diuidens affectiō diuiding it selfe between graces giuen and sins forgiuen Fletibus se abluit lachrimis se baptizat washeth it selfe with weeping and baptizeth it selfe with teares Is not this the very highest or rather the lowest of humilitie And why should not the body bee as humble in kneeling Num. 14. as the soule in teares And then he addeth Pauperes spiritu eligit diligit Spiritus sanctus eorum qui pompaticè gloriose sacris se Altaribus ingerunt obsequia detestatur The holy Ghost chooseth those that are humble in spirit to this mysterie he loatheth them and hee hateth their obsequiousnesse that thrust themselues to the sacred Altars pompously and gloriously What is this pompous and glorious comming to the Altar Is it not to come proudly without humilitie For I must leaue the schoole of diuinitie if I doe admit any medium betweene Theologicall contraries euery man either humbleth himselfe or exalteth himselfe euery man commeth to the Lords Table either pompously gloriously without humilitie as if hee were coheire and coequall