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
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
reuerence to him that feedes vs by these reuerend mysteries with the heauenly and diuine foode whereon the blessed Angels and Saints euer feed and euer desire to feede Inhiantes semper edunt edentes inhiant their eating doth not fill but increase their appetites and they euer say Ioan. 6. Lord euermore giue vs this bread Ratio 5. Praxis Ecclesiae Militantis THe fift Reason is Praxis Ecclesiae militantis the practise of the Church militant which is the best interpreter of the Churches doctrine in point of outward gesture Ceremonie as in the old Testament Praxis Prophetarum was Interpres Prophetarum the Prophets practise was the best expounder of the Prophets In which because it is not altogether cleare what Christ and his Apostles did in the first institution wee must be content to proceede à posteriori and from the neerest succeeding ages to collect what they learned from their predecessors euen from the time of the Apostles And first although it please them that are the fauourers of sitting at the Receiuing of the Comunion to take it as granted that Christ administred the Apostles receiued this Sacrament Discumbentes sitting or lying on one side or leaning on one arme as the custome of that time and Countrey was yet the grounds of that conceipt are not so cleere as they take them to be First then it must bee obserued that in this night in which this Sacrament was instituted there was Triplex Coena Paschalis Vulgaris Eucharistica the Paschal supper according to the Law Exod. 12. The vulgar supper of common meates if the Paschal did not suffice and the Eucharisticall which is the very institution of this Sacrament And of the Paschall and Eucharisticall there is no doubt The figuratiue Paschall Lambe was to continue vntill the true Paschall Lambe Christ was to bee offered and then in presence of the Substance the shadow was to cease and in the presence of the Truth the figure was to bee remooued Leo de Passione Domini Serm. 7 Vt ouem figuratiuam vera ouis remoueret hostia in hostiam transit sanguis sanguinem excludit legalis festiuitas dum mutatur impletur The true Lambe Christ that takes away the sinnes of the world tooke away the figuratiue Lambe one Sacrifice was translated into another Sacrifice the blood of Christ excluded all other blood and the legall festiuitie while it is changed is indeed fulfilled And Christ was to make his Will and Testament before his death that hee might seale it with his Crosse confirme it with his Blood so Christs death was the end of the figuratiue Passeouer and the beginning of the true Passeouer that was then offered for vs. And that there were three Suppers Euthim. in 26. Matt. cap. 63. Euthimius sheweth in these words De modo autem manducandi verisimile est quod stantes primùm manducauerunt Pascha secundum legem deinde discubuerunt coenauerunt For the manner of eating it is very likely that first they did eate the Passeouer standing according to the Law then they sate downe and did suppe And the same will further appeare out of Chrysostome and Theophylact. I obserue this to this end to shew how vncertaine this point of sitting at the celebration of the Eucharist is when they that ground it vpon the gesture of the Apostles which they take to be an eternall law or rule to all their successors are forced to make it vp with verisimile est or non constat it is very likely or probable that they sate or there appeareth no other gesture but sitting when they receiued this Sacrament For why Matth. 26.20 S. Matthew saith Now when the euen was come Discumbebat he sate downe with the twelue but this is plaine to be spoken of the Paschal Supper for the disciples say to Iesus Where wilt thou that wee prepare for thee to eate the Passeouer Vers 17. 19. And the disciples did as Iesus appointed them and they made ready the Passeouer And then follow the words When the Euen was come he sate downe with the twelue so this Discumbebat was in coena Paschali this sitting was at the Paschal Supper And the Eucharistical Supper was begunne after the end of the Paschal Supper Luke 22.20 1. Cor. 11.25 as it is plaine in S. Luke and S. Paul Et postquam coenasset and after Supper hee tooke the Cup And two seuerall Suppers might haue two gestures And it is a very poore argument to conclude thus Christ sate with his Apostles at the Paschal Supper and likewise at the vulgar supper if there were any therefore he sate also at the Eucharistical Supper For though S. Matthew say Matth. 26.26 Coenantibus illis while they did eate Luke 22.20 1. Cor. 11.25 Christ tooke bread and blessed it and brake it c. Yet S. Luke and S. Paul expound his meaning to be postquam coenauit after Supper or in the end of Supper betweene Supper and rising to goe to the Mount Oliuet Caluin harmo Euangel in Matih 26. And Caluin saith Finita coena sacrum parem vinum gustarunt they tasted the sacred Bread and Wine Supper being ended S. Marke hath the same narration of the preparation of the Passeouer and then addeth In the euening Iesus came with the twelue Mar. 14.17 18. and as they sate and did eate our Sauiour told them that one that did eate with him should betray him And in the 22. verse he saith as S. Matthew did Manducantibus illis as they did eate Iesus tooke bread c. But S. Luke maketh it most cleare for after the phrase of sitting downe with the twelue hee describeth two Cups one of the Paschal or common Supper of which he said Diuidite inter vos Take this and diuide it among your selues the other of the Euangelicall Supper Luke 22.14.17.19 in the 19. Verse He tooke bread And in the 20. Verse Likewise after Supper hee tooke the Cup. And lest any out of the former wordes should gather that onely the Clergie should taste of the Cup and the people should be debarred of the Blood of Christ because of the Paschal Cup he had said Diuidite inter vos Diuide it among you Of the Eucharistical Cup he saith in S. Matthew Matth. 26. ver 27. Bibite ex hoc omnes Drinke you all of this all for whom my Blood is powred out S. Iohn omitteth this Eucharisticall Supper or the institution of this Sacrament as being fully related by the other Euangelists but he mentioneth his rising from Supper and the washing of his Disciples feete And then hee addeth So after hee had washed their feete and had taken his garments and was set downe againe He said vnto them c. So it seemeth this sitting was ad pradicandum to teach them the vse of washing their feete and to discouer the traitor Iudas and then to fall into that excellent diuine Sermon equall to
the Sacrament of encrease and perfection This authoritie is grounded in Grammer or rather Criticisme not in reason which I the rather conceiue because I find the like words vsed by Chrysostome in his 61. Homil. ad populum Antiochenum and in his 3. Homil. ad Ephes In vaine is the daily offring Frustra stamus ad altare In vaine stand we at the Altar others read it Frustra assistimus ad Altare his reason is Nullus qui cōmunicetur none commeth to the Cōmunion surely when there was no Communion there was no kneeling but standing or being at the Altar expecting Communicants As for Chrysostome he is cleare that we should kneele at the Communion as his following words ad populum Antiochenum shew At pura sunt igitur adora communica but thy garments are pure therefore adore that is kneele and cōmunicate as he elsewhere sheweth by the comparison of the Wise men that kneeled to our Sauiour in the manger as I wil shew in his place In like sort saith this Author out of Chrysostome The Deacon slandeth vp and speaketh to the people Let vs pray altogether Had the Deacon stood vp and said Stemus communicemus Let vs stand vp and Communicate it had bene some what to the purpose but the Deacon stood vp not to cōmunicate himselfe but to call on the people to pray he stood vp that he might be the better heard of all the people So this standing of the Deacon is no gesture of standing at Receiuing but of calling to prayer And it is vsuall in those Churches that reteine kneeling that the Minister or some other standeth vp and calleth to the people Let vs pray and yet the people pray kneeling And this Author might haue remembred that the Deacon in the time of Liturgie stood vp and called to the people at Prayer and Receiuing Flectamus genua Let vs kneele which is more to the purpose then this standing vp to call to Prayer Centur 3. cap. 6. de ritibus circa Coenam And whereas hee alledgeth that the writers of the Centuries collect out of this Epistle of Dionysius that the rite and custome of the Church in that age was that the Communicants did stand at the Table and reach out their hands to receiue the holy meats the Centurie writers say it is peruetustus mos an ancient custome vsed in many Churches that they did reach out their hands to receiue the Bread and Wine and not expect to haue it put into their mouthes which they proue out of Clemens Alexandrinus Stromatum lib. 1. p. 2. But of standing they bring no custome of any other Church but onely vse Dionysius word in the plurall Mensae assisterent not adstarent which he speaketh onely in the singuler Mensae adstitisset which rather signifieth his presence then his gesture therefore this testimony is little to the purpose The second is Iustin Martyr though first in time whose testimony in part is cited before On Sunday c. the reader ceasing Anno 150. Apo. 2. Praesidens which he readeth the Pastour with his Oration instructeth the people and exhorteth them to the imitation of so beautifull things and then addeth Sub haec surgimus communitèr omnes precationes profundimus after this wee arise altogether and powre out our prayers and then proceed to the Eucharist This witnesse had need of some helpe for in himselfe hee saith nothing for them and nothing against vs and therefore hee helpeth him with a false translation a false collection First he readeth it we arise and pray and that is the trueth of the letter which implieth the leauing of their former gesture of sitting or reading but no way designes a new gesture in particular that followed after sitting and therefore to helpe him out he after addeth there it is plaine Pag. 76. the people sate at the hearing of the word and rose vp to stand at prayer but after he plainely peruerteth the reading and saith After that they stood vp and prayed here rising is turned to standing But the Collection is they arose and prayed therefore they receiued the Sacrament standing which hath no coherence for they might arise to kneele as well as to stand and they might stand at some of the Prayers and yet kneele at the receiuing of the Body and Blood of Christ But whatsoeuer may bee iudged of this Collection sure I am this doeth necessarily follow out of this testimony they arose and prayed and after they receiued therefore they did not receiue sitting which according to this new doctrine is the essentiall gesture of Communicants The third is Tertullian De corona militis who saith Anno 203. Of prayer on the Sunday and from Easter to Pentecost Die Dominicâ ieiunium nefas ducimus vel de geniculis adorare we hold it not lawfull to fast on the Lords day or to pray on our knees This is not to be denied But no one of the Fathers is more resolute against sitting at prayer De oratione then Tertullian is Siquidem irreuerens est assidere sub conspectu contraque conspectum eius quem quà m maxime reuerearis ac venereris quantò magis sub conspectu Dei viui Angelo adhuc orationis astante factum istud irreligiosissimum est nisi exprobramus Deo quod nos oratio fatigauerit It is irreuerent to sit in the sight and before the face of him whom thou doest most reuerence and honour how much more is that actiō most irreligious to sit in the sight of the liuing God the Angel of prayer being present vnlesse wee exprobrate to God that our prayers haue wearied vs. As for that Collection that as they prayed so they Receiued standing as if they had vsed the same gesture at the Sacrament which they did at prayer Heare what Tertullian saith of the receiuing the other Sacrament of Baptisme De Baptismo in fine Ingressuros Baptismum orationibus crebris ieiunijs geniculationibus pervigilijs orare oportet They that were to be baptized ought to pray with often prayers and fastings kneelings and watchings Kneeling was ioined with the Sacrament of Baptisme which was giuen on the Sunday aswell as the Eucharist So the collection is not good they stood at prayer therefore they receiued the Eucharist standing for at the same time they stood at prayer and yet receiued Baptisme kneeling But in the word of station he is egregiously deceiued For saith he Tertullian de oratione putteth the word statio standing for prayer and calleth the Lords days Dies stationum the dayes of station or standing For it is cleere in Tertullian that Dies stationum the dayes of station were neuer made on the Sundayes and his words are plaine De corona militis Iam stationes aut alij magis faciet quam Christo aut die Dominico quando nec Christo He shal make his stations to another rather then to Christ or else on the Lords day and so not
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
kingdome of Christ should deny subiection to him in any action of Christianitie Luc. 19.14 Is not this to say Nolumus hunc regnare super nos we will not haue this man to reigne ouer vs we will doe no act that shall import subiection and disfellowship with him to whom it is performed He is our Brother and Coheire and that is in effect to say Hee is no more but our Brother and Coheire that is he is a man and no more but a man For if they did acknowledge him to bee God they would yeelde humilitie and subiection to his Deitie though they claymed Coheireship and Fellowship with his humanitie So then the Reason is turned thus against them It is the Sonne of God that feedeth vs in the Eucharist with his flesh and blood All worship and Adoration and Kneeling is due vnto the Sonne of God in signe of humilitie and subiection to him Therefore all worship Adoration and kneeling is due to him that feedeth vs in the Eucharist with his flesh and blood in signe of humilitie and subiection to him If any shall say Because they haue societie with the Sonne of man therefore they will not be subiect to the Sonne of God they are fitter to be chastised with Lucifer then confuted with Reason and so I passe to the third Reason which is as reasonlesse as the two former are The third Reason is Prerogatiua mensae conuiuarum Ratio 3 the Prerogatiues and liberties of a Table and a guest his reason is this Not to partake with Christ in the Liberties and Prerogatiues of a Table in the Eucharist is a sinne Kneeling in the Eucharist doth debarre vs from partaking with Christ in the Liberties and prerogatiues of a Table Therefore to kneele in the Eucharist is vnlawfull and may not bee performed without sinne All this Reason is drawen from the rules of Tables and Feasts amongst men wherein this man is as grosse and carnall as in the two former Reasons hee was absurd and smelt of Arianisme A ciuill Symposiarch admits all his guests to sit with him at his Table therefore all must sit with Christ at his Table This is the force of this Argument as if hee should say Christ is tied to the rule of ordinarie Feast-makers and must doe as they doe It is a Table and a Feast and they are guests and therefore all liberties and prerogatiues of a Table and a Feast and guests and so sitting equalitie and society without humilitie and subiection is due vnto them as their libertie and prerogatiue The word of the Apostle was neuer truer then in this case 1. Cor. 1.14 Animalis homo non percipit ea quaesunt Dei this carnal man vnderstands not the things of God For what greater ignorance can there be then out of the fashion of Tables and gestures of guests at Feasts amongst men to gather a necessary Conclusion That because the Lord hath a Table and admits guests to that Table therefore men may demeane themselues with like gesture at Gods Table as they doe at the feasts of men But this man might haue remembred that the Eucharist is as well called Sacrificium and Cultus Dei as Caena a Sacrifice and the worship of God aswell as a Supper and then Kneeling and Prostration and Adoration are more fitter gestures for sacrificers and worshippers then sitting is for guests at the Table of the Lord of all power and Maiestie And therefore as in S. 1. Cor. 10.21 Heb. 13.10 Paul there is Mensa Domini the Table of the Lord. So there is Habemus altare wee haue an Altar whereof they haue no right to eate which serue the Tabernacle And the word Altar in the Fathers is more common then the word Table so that as the name of Table may pleade for sitting so the name of Altar enforceth worship and Sacrifice and that implieth Adoration and Kneeling But his grand error is that hee inferreth that the gesture vsed by guests at the feast or table of a man is and must bee essentiall at the Lords Table For why Suppose the greatest Monarch or King should feast the meanest of his Subiects and admit him to sit at his Table is it an Argument à pari to conclude therefore Wee must sit at the Table of the Lord why then will it not follow thus The King suffers his subiect to sit at his Table with him couered or his Hat on for this is one of the liberties prerogatiues of a table and vsed ordinarily at all great feasts therefore we must come and sit couered or our Hats on our heads at the Table of the Lord. But the true difference is this The King and the Subiect though different instatu in state the one is to gouerne as Gods Vice-Roy the other to bee gouerned and the King hath power of life and death ouer his Subiect according to Iustice and Law yet they are equall in nature and condition both men created according to one stampe or Image the Image of God both borne by one way of generation both liuing and dying after one fashion and the graue knowes no difference betweene the ashes of the King and his meanest vassall And they are equall in grace both bought with one price the blood of Christ both regenerate in one Lauer of Baptisme both sanctified by one holy Spirit both fed with one and the same bread the Word of God and the flesh and blood of Christ both equall in hope of eternall glory so there is inequality in one thing that is in state but there is equalitie in three for it that is in Nature Grace and Glory But betweene God euer blessed and euer to bee adored and man whose greatest blessing is to bee admitted euer to blesse and adore God there is no equalitie at all For it is proper only to the eternall Sonne of Gods owne substance to be aequalis Deo sine rapina equall to God without robbery Men are called Gods but they are Gods onely in name Psal 82.6 Dixi Dijestis I haue sayd yee are Gods Iob 10.34 35. because the word of God was sent to them and can neuer be equall to God and it is grosse saeriledge that any man who is a God by grace or name onely should account himselfe Gods equall or fellow as this man doth account himselfe all his coheires to be equal to Christ For God and man doe differ infinitely because God is infinite and man is finite and betweene eternitie mortalitie the Creator and the creature there can bee no comparison at all And in this Sacrament Christ as man is our food and Christ as God and the whole Trinitie doe giue this food yea Christ not onely Qua homo but also Qua homo mortuus not onely as he is a man but also as he is dead for vs is our food and therefore this Sacrament doth represent not vitam but mortem Christi not the life but the death of Christ So Christ