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That neither the objected manner of Invitation to come with feare, nor of Association of Angels, spoken of by the Fa∣thers, imply any Divine Adoration of the Eucharist.
OVt of a 1.1 Chrysostome is objected his Exhortation, that Chri∣stians in their approach to this Sacrament, Doe come with
horror, feare, and reverence. Next, is their talking of the Angels, being present at this Celebration, holding downe their heads, and not daring to behold the excellency of the splendor, &c. and to depre∣cate the Lambe lying on the Altar. These seeme to your Cardinall to be such invincible Testimonies, to prove the Adoration of Christ as Corporally present, that he is bold to say, They never hitherto were answered, nor yet possibly can be. So he; taking all Chrysostomes words in a literall sence; whom notwithstanding your owne * 1.2 Se∣nensis hath made to be the most Hyperbolizing Preacher of all the Fathers: and therefore hath given unto all Divines a speciall Caution against his Rhetoricke, in the point of this Sacrament, lest we understand him literally. Of which kinds you may have some Instances out of the very places Objected, where b 1.3 Chryso∣stome saith indeed, That we see that Lambe lying on the Altar. And said he not also, even in the same Oration, We see here Christ lying in the Manger, wrapped in his clouts; a dreadfull and admirable spectacle? So he. But (say) doe you see herein either Cratch or Clothes? or can you talke of Christ's lying on this Altar, who teach that, as he is in this Sacrament, hee hath no locall Site, Posture, or Position at all? It is also true of the Angels, he said [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] they stand in dread, and the sight is fearefull. And he saith no lesse of the festivall day of Christ's Nativity, that It is most venerable, and terrible, and the very Metropolis of all others. Yet doth not this argue any Corporall Presence of Christ, in respect of the day. This answer, taken from Chrysostome, may satisfie for Chrysostome.
We grant furthermore to your c 1.4 Cardinall, That all the Greeke Fathers call the Eucharist terrible, and full of dread. But what? As therefore implying a Corporall presence of Christ, and Divine Ado∣ration thereupon? This is your Cardinall's scope; but to prove him an ill marke-man, take unto you an answer from your selves, * 1.5 who teach with the Apostle, that All prophane commers to this Sa∣crament make themselves guilty of the Body and Blood of Christ; in which respect we doe acknowledge it to be Dreadfull indeed, espe∣cially to the wicked: but yet making no more for a Corporall pre∣sence, than the contempt of Baptisme, whereby a man maketh himselfe obnoxious to God's iudgements, (as * 1.6 Augustine hath compared them) can infer the same. Another answer you may re∣ceive from Ancient Fathers, who, together with the Eucharist, have * 1.7 called the reading of Scriptures Terrible; and so were the Canons of Baptisme called Terrible, even by * 1.8 Chrysostome him∣selfe.
As for your objected assistance of Angels, at the Celebration of the Eucharist, it is no such a Prerogative, but that the Prayers of the faithfull, and Baptisme will plead for the same honour: your Durandus granting of the first, that d 1.9 The Angels of God are pre∣sent with us in our prayers; and for the second, Divine Nazianzene teacheth that e 1.10 The Angels are present at Baptisme, and doe magnifie,
or honour it with their presence, and observance: notwithstanding none of you ever defended either Corporall presence of Christ in the Sacrament of Baptisme, or yet any Adoration of the conse∣crated Element of water therein. If these two may not serve, take unto you this saying of Augustine, spoken of persons baptized, f 1.11 They (saith he) with feare are brought unto Christ their Physician, that is (for so he expoundeth himselfe) unto the Sacrament of eter∣nall Salvation. Which one saying of so Oxthodox a Father doth instruct us how to interpret all your objected Testimonies; to with, that Whosoever come to the receiving of the Sacrament of Christ, they ought to come with feare, as if they were in the presence of Christ. And thus is your unanswerable Objection an∣swered, so that this your Cable-rope being untwisted is become no better than loose tow. Now to your third Objection.
Chrysost. in Mom. ad Cor. 24. Cum hor∣rore accedamus ad Deum. Ob. Harding &c. I••em Bellarm. lib. 2. d•• Euch. cap. 22. Citati•• locis quibusdam Chrysostomi, ad hae•• Adversarii neque respondent, neque respondere possint: Si enim Angeli ad altare astant capitibus inclinatis, & cum horrore ac tremore vix audent intueri, prop∣ter splendorem inde emicantem, quis negare potest aliud ibi esse quam panem? Et si Angeli adorant, quis homi∣nes reprehendere potest si adorent? Paulo superius ex Hon. 4. 〈◊〉〈◊〉. ad Coriath Accedimus ad agnum illum jacentem, & peccata mundi tollen••em deprecantes: ubi apertissimè dielt vocari agnum jacentem, &c. Et Hom. ad Ephes. 3. Hostiam quam Angeli cum tremore suscipiunt.
See above, B••••ke 5. Chap. 5. Sect. 3. in the Challenge.
Chrysost. Orat. in Philogon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem paulò superius.
Bellarm. lib. 2. de Missa, cap. 15. §. Quin∣to—Omnes Graeci Patres passim vocant terribile Sacrificium, & horroris plenum.
See above, Booke 5. Chap. 2. Sect. 4.
See above, Booke 5. Chap. 2 Sect. 7.
See above, Booke 6. Chap. 5. Sect. 8.
Ibidem.
Durand. Angeli adsunt semper nobis orantibus. Lib. 7. c. 12.
Nazianz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orat. 40. de Baptisme.
August. de meritis & de remiss. lib. 11. cap. 18. de baptizatis; Illi cum timore ad medi∣cum Christum por∣tantur.