Psal. cxix.

sentences of slaughter and of the confiscation of the goods may remain, and tarry the judgment of reason. When those days be once past, let the writers of thy sentence exhibit unto thee the work that thou commandest. Then, when thy anger is once assuaged, reason alone, even by her own judgment, shall be able to weigh, ponder, and consider, whether that thy sentence be lawful or unlawful. If that reason shall perceive and find it to be unlawful, then shall that prescription be rent and torn on pieces; but if it shall find it to be lawful, then shall it be confirmed; neither shall the number of the days hinder any thing at all the sentence that is justly and truly pronounced.' The emperor admitted and allowed this order, and commanded out of hand that the law should be written; and he straightways confirmed it with the subscription of his own hand. Thus at the last St Ambrose loosened him from his bonds; and the most faithful emperor, being now bold to enter into the church, stood not on his feet when he prayed unto the Lord, neither kneeled he, but falling flat down upon the ground, he uttered this saying of David: 'My soul cleaveth to the dust: O Lord, quicken thou me, according to thy word. Moreover, plucking his hair, and knocking his forehead, and watering the pavement with the drops of his tears, he desired to have forgiveness of his sins. Now when the time was come that they should offer their gifts at the Lord's table, the emperor rose up still weeping, and so came unto the holy place; and after the oblation, as he was wont to do, he stood still within the chancel. Neither did Ambrose, that valiant and mighty bishop, hold his peace in this behalf, but shewed unto him the diversities of places; and first of all demanded of him what he would have. To whom when the emperor had answered, that he tarried to be partaker of the divine mysteries, he sent him word by the chief deacon, saying, 'O emperor, the inward places are open to the priests alone; as for all other, they may not come into them: therefore get thee out, and stand with the other common people; for purple maketh emperors, and not priests.' The emperor received this admonition also willingly and gladly, and willed the deacon to tell the bishop again, that he did not remain in the chancel not of any presumption, but because the manner is so at Constantinople. Tell the bishop also,' saith he, moreover, that I thank him likewise for this medicine.' With such and so great virtue were both the bishop and the emperor noble and famous. For I marvel at them both; at the bishop for his liberty and frank speech; at the emperor for his obedience and humility: again, I marvel at the flames of the bishop's ferventness, and at the pureness of the emperor's faith'."

[ Ἑπτὰ γὰρ, ὡς φασιν, ἀνῃρέθησαν χιλιάδες οὐ κρίσεως ἡγησαμένης......ταύτην μαθὼν τὴν ὀδυρμῶν γέμουσαν συμφορὰν Αμβρόσιος ἐκεῖνος, οὗ πολλάκις ἐμνήσθην, ἀφικόμενον εἰς τὴν Μεδιόλα νον τὸν βασιλέα, καὶ συνήθως εἰς τὸν θεῖον εἰσελθεῖν βουληθέντα νεῶν, ὑπαντήσας ἔξω τῶν προθύρων, ἐπιβῆναι τῶν ἱερῶν προπυλαίων τοιάδε λέγων ἐκώλυσεν· Οὐκ οἶσθα, ὡς ἔοικεν, ὦ βασιλεῦ, τῆς εἰργασμένης μιαιφονίας τὸ μέγεθος, οὐδὲ μετὰ τὴν τοῦ θυμοῦ παῦλαν ὁ λογισμὸς ἐπέγνω τὸ τολμηθέν, οὐκ ἐῇ γὰρ ἴσως τῆς βασιλείας ἡ δυναστεία ἐπιγνῶναι τὴν ἁμαρτίαν, ἀλλ ̓ ἐπιπροσθεῖ ἡ ἐξουσία τῷ λογισμῷ. χρὴ μέντοι εἰδέ ναι τὴν φύσιν, καὶ τὸ ταύτης θνητόν τε καὶ διαῤῥέον, καὶ τὸν πρόγονον χοῦν ἐξ οὐ γεγόναμεν, καὶ εἰς ὃν ἀποῤῥέομεν· καὶ μὴ τῷ ἀνθει τῆς αλουργίδος ἀποβουκολούμενον, ἀγνοεῖν τοῦ καλυ πτομένου σώματος τὴν ἀσθένειαν. ὁμοφυῶν ἄρχεις, ὦ βασιλεῦ, καὶ μὲν δὴ καὶ ὁμοδούλων. εἷς γὰρ ἁπάντων δεσπότης καὶ βασιλεὺς ὁ τῶν ὅλων δη μιουργός. ποίοις τοίνυν ὀφθαλμοῖς ὄψει τὸν τοῦ κοινοῦ δεσπότου νεών ; ποίοις δὲ ποσὶ τὸ δάπεδον ἐκεῖνο πατήσεις τὸ ἅγιον; πῶς δὲ τὰς χεῖρας ἐκτενεῖς, ἀποσταζούσας ἔτι τοῦ ἀδίκου φόνου τὸ αἷμα; πῶς δὲ τοιαύταις ὑποδέξῃ χερσὶ τοῦ Δεσπότου τὸ πανάγιον σῶμα; πῶς δὲ τῷ στόματι προσοίσεις τὸ αἷμα τὸ τίμιον, τοσοῦτον διὰ τὸν

τοῦ θυμοῦ λόγον ἐκχέας παρανόμως αἷμα; ἄπιθι τοίνυν, καὶ μὴ πειρῶ τοῖς δευτέροις τὴν προτέραν αὔξειν παρανομίαν, καὶ δέχου τὸν δεσμὸν, ᾧ ὁ θεὸς ὁ τῶν ὅλων δεσπότης ἄνωθεν γίνεται σύμψηφος. ἰατρικὸς δὲ οὗτος, καὶ πρόξενος ὑγιείας. τούτοις εἴξας ὁ βασιλεὺς τοῖς λόγοις τοῖς γὰρ θείοις λογίοις ἐντεθραμμένος, ᾔδει σαφῶς τίνα μὲν τῶν ἱερέων, τίνα δὲ τῶν βασιλέων ἴδια· στένων καὶ δακρύων ἐπανῆλθεν εἰς τὰ βασίλεια. χρόνου δὲ συχνοῦ διελθόντος, ὀκτὼ γὰρ ἀναλώθησαν μῆνες, κατέλαβεν ἡ τοῦ Σωτῆρος ἡμῶν γενέθλιος ἑορτή. ὁ δὲ βασιλεὺς ἐν τοῖς βασιλείοις ολοφυρόμενος καθῆστο, τὴν τῶν δακρύων ἀναλίσκων λιβάδα. τοῦτο θεασάμενος Ρουφίνος, μάγιστρος δὲ τηνι καῦτα ἦν, καὶ πολλῆς μετεῖχε παῤῥησίας, ἅτε δὴ συνηθέστερος ὤν, προσελθών ἤρετο τῶν δακρύων τὸ αἴτιον. ὁ δὲ πικρῶς ἀνοιμώξας, καὶ σφοδρότερον προχέας τὸ δάκρυον, σὺ μὲν, ἔφη, Ρουφῖνε, παίζεις τῶν γὰρ ἐμῶν οὐκ ἐπαισθάνῃ κακῶν· ἐγὼ δὲ στένω καὶ ὀλοφύρομαι τὴν ἐμαυτοῦ συμφορὰν λογιζόμενος, ὡς τοῖς μὲν οἰκέταις καὶ τοῖς προσαίταις ἄνετος ὁ θεῖος νεως, καὶ εἰσίασιν ἀδεῶς, καὶ τὸν οἰκεῖον ἀντιβολοῦσι δεσπότην· ἐμοὶ δὲ καὶ οὗτος ἄβατος, καὶ πρὸς τούτῳ μοι ὁ οὐρανὸς ἀποκέκλει σται. μέμνημαι γὰρ τῆς δεσποτικῆς φωνῆς ἢ διαῤῥήδην φησὶν, ὃν ἂν δήσητε ἐπὶ τῆς γῆς, ἔσται δεδεμένος ἐν τοῖς οὐρανοῖς, ὁ δὲ, δραμοῦμαι, ἔφη,

THE NINETEENTH ARTICLE.

That none ought to be present at the ministration of the Lord's supper but the communicants only.

Probations out of the old fathers.

Eccles. Observat. cap.

XXVI.

"It is to be noted that, as we read in the ancient fathers, the communicants only Microlog. De in times past were wont to be present at the celebration of the divine mysteries. Thererefore, according to the ecclesiastical canons, the learners, otherwise called catechumeni, and the penitents, and all such as had not yet prepared themselves to receive the communion, were commanded to go out of the church before the ministration of the sacrament. This thing also evidently appeareth by the celebration of the sacraments, wherein the priest doth not only pray for his own oblation and partaking, but also for others, and specially in the prayer after the communion he seemeth only to pray for the communicants"."

Nic. de Cusa.

Greg. in Expos. Ord. Rom.

Ibidem.

Ibidem initio

Lib. ii.

In Lib. de
Div. Offic.sec.

"One church had but one priest; and the rigour of the primitive church ceased. For, as Dionysius saith, after the gospel all that were not ready to receive the sacrament of the body and blood of Christ were expelled and put out of the church'."

"The manner in time past was that, when the sacrament of thanksgiving should be ministered, the deacon cried out with a loud vocice, saying: Si quis non communicat exeat: that is to say, If any man do not communicate, let him depart and go out of the church "."

"And for this cause, verily, it is called missa, because they are to be sent out of the doors by the deacon, which are not partakers of the sacrifice or holy communion. Therefore, seeing that Christ is the righteousness of God, and the church representeth that righteousness, forasmuch as it is grounded upon Christ, yea, and it is also called righteousness, which giveth to every thing his due; seeing this is so, I say, how shall it be missa, except it be permitted to have that belongeth unto it, I mean, that the deacon cause them to go out which may not be present at the holy mysteries "?"

"We say that the Lord's supper is called missa, because, when the gospel is once read, they are sent out at the voice of the deacon which may not be present at the receiving of the divine mysteries, because they do not communicate as other do."

"All that is done for any purpose is proved so long to be imperfect as it wanteth that for the which it is done. But it is called missa for this purpose, because that they are commanded to go out and to depart that ought not to be present at the ministration of the divine sacraments, &c. Therefore, except such as do not communicate be commanded to go out at the voice of the deacon, as the manner also was among our forefathers, the office, duty, or service, which is commonly called missa, is not done truly and lawfully"."

"The exorcist must cast out devils, and say unto the people, that such as will Rom. de Of not communicate should give place and depart"."

fic. Exorcist.

In Liturg.
Ethiop.

In Miss.
Armen.

In Liturg.
Chrysost.

"So soon as the gospel is done, the deacon saith: Ye that will not receive the sacrament, get ye hence, and depart from among us. Again, after the creed is sung, the deacon saith: Ye that will not communicate, get ye hence; but ye that will communicate, embrace and kiss one another"."

"The deacon, a little before the preface, saith: They that are not worthy to receive this oblation of God (he meaneth the sacrament of the body and blood of Christ), let them go out, and stand before the church-door, and let them pray there."

"Let none of the learners, or such as are not yet perfectly instructed in the doctrine of God's holy mysteries, remain here, but the faithful only 10."

[ Una autem ecclesia non habebat nisi unum sacerdotem, et cessavit rigor primitivæ ecclesiæ. Nam, ut dicit Dionysius, post evangelium omnes qui non fuerunt parati ad perceptionem eucharistiæ expellebantur ab ecclesia.-Nic. de Cusa Op. Basil. 1565. Epist. vii. de Amplect. Unit. Eccles. ad Bohem. Tom. II. p. 854.]

[ Cassand. Op. Par. 1616. Liturg. cap. xxvi. p. 55. See Vol. II. page 256, note 2.]

[3 Et propter hoc certe dicitur missa, quoniam mittendi sunt foras per diaconum qui non participant sacrificio, vel communione sancta. Proinde cum Christus sit Dei justitia, ecclesia autem justitiæ forma, utpote super Christum fundata; verum enimvero justitia dicitur, qua cuique sua tribuuntur; cum hoc (inquam) ita sit, quomodo missa erit, nisi id quod suum est ei permissum fuerit, scilicet ut diaconus faciat exire, quos non oportet sacris mysteriis interesse? Id. ibid. pp. 55, 6.]

[ Ibidem initio lib. 2. Missam ideo appellari dicimus, quia lecto evangelio foras mittuntur ex pronunciatione diaconi, qui minime offerendo vel communicando non poterunt interesse sacramentis divini mysterii. Id. ibid. p. 56.]

[ Ibidem. Omne quod pro re aliqua agitur, tam diu imperfectum esse probatur quamdiu deest illi aliquid propter quod agitur: sed missa pro eo dicitur quo qui divinis interesse sacramentis non debent, exire jubentur. Idem est autem exire quod mitti, sicut probari potest ex dominica locutione: Et cognoverunt vere quia a te exivi, et crediderunt quia tu me misisti. Igitur nisi ad vocem diaconi more majorum non communicantes exire præcipiantur, officium quod usitato nomine missa dicitur, rite non perficitur. Id. ibid.]

["Folio, eies.]

[ Id. ibid. See Vol. II. page 256, note 2.]

[ Lit. Com. Æthiop. in Liturg. Orient. Coll. Stud. Eus. Renaudot. Par. 1716. Tom. I. p. 513. See Vol. II. page 256, note 4.]

[ Ord. Cel. Myst. ex Lit. Armen. in Cassandr. Op. Liturg. cap. xii. p. 30. See Vol. II. page 256, note 5.]

[10 Ὁ διάκονος. Όσοι κατηχούμενοι προέλθετε, οἱ κατηχούμενοι προέλθετε, ὅσοι κατηχούμενοι προέλθετε, μή τις τῶν κατηχουμένων, ὅσοι πιστοὶ, ἔτι καὶ ἔτι ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν.—Div. Miss. D. Joan. Chrysost. in Rit. Græc. Op. Jac. Goar. Lut. Par. 1647. p. 70.]

In Liturg.

Basilii.

Eccles. Hier.

"The deacon cry, Doors, doors; and straightways the doors are shut"." "When the ministers have once read the lesson out of the holy bible, the learners, Dionys. in and with them such as be vexed of evil spirits, and the penitents, such as tofore have been public offenders, and afterward repent them of their former life, are put out of the church. They only remain which are worthy both of the sight, and of the receiving of the holy mysteries 12'

Matt. Hom.

"We celebrate the mysteries, the doors being shut and inclosed, and forbid them Chrys, in to be present which yet are no perfect Christians, not for this purpose, because we 24. perceive any infirmity 13 or imperfection in the mysteries, but because that they whom. we put out are as yet weak, and unmeet to be partakers of so worthy and blessed mysteries "."

14

cap. viii.

Hom. 18.

"We exclude and put them out of the places where the priests celebrate the Id. in 2 Cor. Lord's supper; because they are not meet to be partakers of the holy table "." "After that the mysteries be finished and done, ye may come nigh and see; Id. in Epist. but so long as the mysteries are in handling get thee hence. For thou hast no more to do here than the learner hath 16"

Give the glory to God alone.

[11 Καὶ ὁ διάκονος...ἐπισυνάπτει ἐκφώνως. Τὰς θύρας, τας θύρας ἐν σοφίᾳ πρόσχωμεν. Div. Miss. S. Basil. in eod. p. 165.]

[12 Dionys. Areop. Op. Antv. 1634. De Eccles. Hierarch. cap. iii. 2. Tom. I. p. 284. See Vol. II. page 256, note 3.]

[18 Folio, infynyte.]

[14 See before, page 478, note 2.]
[15 See before, page 478, note 3.]

[18 Chrysost. Op. Par. 1718-38. In Epist. ad
Ephes. cap. i. Hom. iii. Tom. XI. p. 24. See Vol.
II. p. 257, note 8.]

ad Eph.

Hom. 3.