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
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
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
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
or that which is the trueth the Fathers and Councels that vpon the particular of Christs resurrection decreed for standing prayer might and did as it will appeare vse kneeling at the Lords Table according to the generall rule of Prayer at all other times and occasions and according as they then vsed to do in the participation of those great and reuerend mysteries of the Body and blood of Christ Now among all these obseruations this must not be omitted in generall before wee come to the particular that all those Fathers who vpon particular reason of Christs resurrection speake for standing prayer on Sundayes and from Easter to Pentecost and at other times according to the Common Law or rule of prayer require kneeling and humility with prayer yet in the matter of this Sacrament either they are silent and say nothing or if they speake of it they reiect both sitting and standing and speake onely for adoration and kneeling And so here bee Testes but not Testimonia names of mute witnesses whose depositions or dictats are nothing against kneeling but rather pleade for it both by their silence and their reason For concerning their silence it is more then probable that they who for the resurrection of Christ and our hope and expectation of our owne Resurrection did in a maner violate the Law of Prayer and humilitie and ordaine standing on the Lords day and from Easter to Pentecost as a testimony of our ioy and confidence and expectation thereof and dispence against the generall Law of kneeling at Prayer would also haue added the like expresse declaration in a matter of so great consequence as the Lords Supper is and said plainely that for the same reason we ought also to stand at the Lords Table when we receiue the Body and Blood of Christ since these reuerend mysteries require as reuerend gesture and behauiour as prayer doeth because in this Sacramēt we receiue all that which our praiers can aske and receiue in this life that is Christ with all the benefits of his death and Passion and the holy Ghost with all the whole traine of his gifts and graces and the greater Gods gifts are the greater should bee our humilitie and reuerence in receiuing them And the Argument is good Quod hominem though it be defectiue in the Fathers sense which is this The Fathers and Counsels decreed for standing at Prayer on Sundayes and from Easter to Pentecost But in the celebration of the Eucharist according to Christs institution there was not neither should be now any prayer at all as these men suppose Therefore the Fathers and Councels that decreed for standing at Prayer on Sundayes and from Easter to Pentecost spake nothing of the Lords Supper in which there ought to bee no prayer at all So then the silence of the Fathers in point of the Lords Supper is an argument that they spake onely of standing at Prayer and not at the Lords Supper Come to the Reason and it wil appeare more plainely For besides that priuate Lawes are stricti iuris and therefore to be restrained to the strict letter and no further And as the Lawyers say Exceptio firmat regulam the exception doth make the rule more strong and firme the exception of Sundayes and betweene Easter and Pentecost concerning standing at prayer maketh the rule strong that we should not stand at any other time and the exception of Prayer on Sunday maketh it strong that at other parts of diuine worship whereof the Sacrament is a principall and most eminent part we should not stand but vse the gesture that the nature of the action requireth which is humilitie and kneeling The reason which the Fathers giue is the memorie and celebration of the resurrection of Christ and the confidence that we haue of our part in the first and second Resurrection Now what is this Reason to this Sacrament which is Commemoratio not Resurrectionis but Mortis a commemoration not of the Resurrection but of the death and Passion of Christ 1. Cor. 11.26 The Apostle saith not as often as you eate this bread and drinke this Cup Annunciabitis resurrectionem you shall shew forth the resurrection but Annunciabitis mortem Domini you shall shew foorth the death of the Lord So then the reason of the Fathers is quite turned against this disputer The Christians did stand at praier on Sundaies and from the Passeouer to Pentecost vpon a particular reason that is for the memorie of Christs Resurrection and the ioy and confidence of our Consurreximus our rising with Christ Phil. 3.10 and the power of his Resurrection in vs Wee come to this Sacrament not to celebrate the memorie of Christs resurrection nor our confidence of rising together with him but in remembrance of his death and Passion in which wee must die to sinne as hee died to nature Therefore though we stand at Prayer to celebrate Christs resurrection yet we ought to kneele in all humilitie at the receiuing of this Sacrament in remembrance of his death and Passion for the Passion of Christ is as forcible to procure sorrow and humilitie for our sinne that deliuered him to death as the Resurrection of Christ is able to procure ioy and confidence for our redemption and deliuerance from sinne and death And of the oxen and fatlings Christ said Matth. 22.4 Tauri mei altilia occisa sunt mine oxen and fatlings are killed and Christ was slaine not onely that he might be to Godward Pretium the price of our ransome but also that hee might to vs-ward be Cibus our food Wherein because man doeth altogether abhorre to eate liuing flesh our blessed Sauiour was put to death that so hee might be the food of our soules So then the reason of the Fathers which moued them to decree standing at Prayer on Sundayes and from Easter to Pentecost doeth proue a contrario that when we celebrate the memorie of Christs Passion in the Eucharist which mooueth compunction and humilitie we should then kneele in token of our contrition and humiliation as they did stand in the ioy and confidence of Christs and their owne resurrection Whereby it appeareth that the Fathers who ioyne teares and contrition and confession and prayer with this Sacrament ment not to alter the humilitie in the receiuing thereof though they change the ordinary gesture of kneeling at Prayer vpon Sundayes and from Easter to Pentecost for the ioy and confidence they receiued of our Sauiours Resurrection Thus haue we passed the example of our Sauiour and his Apostles and haue not yet found any solid proofe for sitting at the Sacrament but rather left it doubtfull what gesture they vsed whether standing as at the Passeouer or kneeling or lying or sitting Now after the time of Christs Ascention vnto the time of Iustin Martyr and Tertullian and Dionysius of Alexandria there is no Author produced that saith any thing concerning the gesture of Communicants only there is a coniecturall argument made to
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
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
there is made a commemoration of that one onely sacrifice which was made for vs vpon the Crosse and this commemoration hath thankesgiuing ioyned with it that it may bee an Eucharisticall sacrifice of thankesgiuing and therefore it is to be reckoned among the spiritual sacrifices of Christians Againe because in the sacred mysterie if it be celebrated by vs with true faith and sincere minds we do consecrate our whole selues to God which is the spiritual sacrifice chiefly cōmended to vs by the Apostle Rom. 12. And to conclude because it was the ancient custom that when the sacred Supper was celebrated then the faithfull did offer Almes which is a kinde of spirituall sacrifice Heb. 13. It is sufficiently manifest by the name of Eucharist which signifieth thankesgiuing that the Fathers had a respect to this Sadeel in Resp ad fid profes a Burdegalen Act. 14. P. 140 when they called the Eucharist a Sacrament And againe Propterea veteres Patres Coenam Domini vocarunt Sacrificium quod in ea fit commemoratio sacrificij Iesu Christi ac proinde est Sacrificium laudis Adde quod ibidem nos offerimus Deo vt ei consecremur quost est rationalis noster eultus Denique propterea quod antiquitùs in celebratione Coenae Domini Eleemosynae in pauperes conferebantur quae omnia dicuntur Sacrificia in sacris Literic The ancient Fathers therefore called the Supper of the Lord a Sacrifice because in it there is a commemoration of the sacrifice of Iesus Christ and therefore it is a sacrifice of prayse Adde to this that there wee offer our selues to God that we may be consecrated to him which is our reasonable worship of him And to conclude therefore also it is called a sacrifice because anciently in the celebration of the Lords Supper almes was bestowed on the poore all which are called Sacrifices in holy writ Calu. l. 4. c. 17. S. 43. Caluin mentioneth publike prayers and a Sermon and then a Prayer againe afterward the Elements were set forth vpon the Table that God who had giuen vs his aliment would make vs fit and worthy to receiue it then there should bee Psalmes sung or somewhat read and so the people should communicate decently After the Supper ended there should be an exhortation to the sincerity of faith and charitie and good life beseeming Christians And lastly there should be thankesgiuing and praise sung to God This is then plaine that in the ministration and receiuing of the Sacrament there are these fiue kindes of sacrifices 1. The Sacrifice commemoratiue to Godward and communicatiue to vs. 2. The Sacrifice of our selues our soules and bodies in which the Church offers the mysticall body of Christ that is it selfe the Church to God by her High Priest Christ 3. The sacrifice of a broken and contrite heart 4. The Sacrifice of Prayer and Praise and 5. The sacrifice of Almes And in the offering of all these solemne Sacrifices humility both of soule and body is necessarily required and therefore this Sacrament ought to be receiued with kneeling And this will appeare the more plainely if we consider the meditation and behauiour of sacrificers And that will be the more manifest if we doe but remember that which all ancient Liturgies haue and wee retaine Leuate corda ad Dominum Lift vp your hearts saith the Priest the people answere Wee lift them vp vnto the Lord. Videte quid ad quem so S. Augustine obserueth Consider what you lift vp your hearts and to whom you lift them vp vnto God and as God is pure so be sure to lift vp pure hearts to him that is the God of all puritie And it may passe as probable that the bodily gesture of those that come to the Lords Table was very humble in those times because they called on them Leuate corda lift vp your hearts though your bodies be humbled and cast downe and let not your soules be fixed on these sacred Elements here belowe but lifted vp to heauen And surely if we remember 1. the greatnesse of God before whom we stand and 2 the greatnesse of the sinne which stands out against vs which wee there confesse and 3. the vilenesse and basenesse of vs poore silly creatures dust and ashes that there present our selues and stand out before him Tantus tantillos tantum so great a God and Creator as the Lord is to whom none can be comparable because he is singular aboue all and so vnworthy and contemptible creatures wormes and no men nay worse then wormes for the poorest worme neuer sinned against God and wee neuer did any thing but sinne in his sight and yet that so great a God should so infinitely loue vs vile creatures and foule polluted sinners that hee should giue the Sonne of his Substance for vs the rebellious workemanship of his owne hands whom hee loued so dearely that hee spared not his onely and dearely beloued Sonne that he might spare vs most disobedient and wicked seruants that is loue aboue all loues and measure without all measure To which when wee reckon that wee are no way able to make any recompense or satisfaction as hauing nothing to pay for Plùs diligit priùs he loueth vs first and he loueth vs most how can it be but wee which are the worst of all Gods creatures for no creature below man is a sinner but man when we presume to sacrifice and offer vp our selues most vnworthy and vnfit for so great grace to that God who is holinesse it selfe and cannot endure nor admit any vncleannesse when wee aduenture to presse into his presence and not onely approach to his Table as Communicants but also exhibit our selues as Sacrifices on his Altar but wee should then I say tender our selues with all humilitie of soule and humiliation of body since both soule and body are there offered vnto him in mentall and corporall adoration and prayer and praise and almes and the like in which the worke of the hand and the tongue is but an idle sound without the word of the heart and the soule and the word of the heart is but empty and barren without the obedience of the hand So the person to whom we Sacrifice and the person that offereth himselfe a Sacrifice require our humilitie of soule and humiliation of body this is the Sacrificers meditation and other it ought not to bee for finiti ad infinitum nulla est comparatio there is no comparison betweene God that is infinite and man that is finite because they differ Plusquam genere more then in kinde And therefore dust and ashes that appeareth before his Creator must appeare in his owne kind as dust and ashes neerest to the earth since sinne hath placed man in this Earth in the vale of miserie Now what is the behauiour of Sacrifices Gene. 22.9 Isaak was a liuing and reasonable Sacrifice and no doubt holy therfore acceptable to God in Christ as much as the state