a man, when he is
actually a banqueter, and at the instant of his communicating can be made
in any other sort a banqueter than he is; for _quicquid est, dum est, non
potest non esse_. Wherefore if a man in the instant of his receiving be an
unworthy banqueter, he cannot at that instant be made any other than he
is.

_Sect._ 22. The truth is, we cannot lawfully be either praying or praising
in the very act of receiving, because our hearts and minds should then be
exercised in meditating upon Christ's death, and the inestimable benefits
which comes to us thereby. 1 Cor. xi. 23, "Do this in remembrance of me."

This remembrance is described, ver. 26, "Ye do show the Lord's death." Now
one of the special ways whereby we remember Christ, and so do show forth
his death, is by private meditation upon his death, as Pareus
resolveth.(758)

This meditation is a speech of the soul to itself; and though it may stand
with short ejaculations, which may and should have place in all our
actions, yet can it not stand with an ordinary and continued prayer
purposely conceived, as Bishop Lindsey would maintain.(759) For how can we
orderly both speak to God by prayer, and to ourselves by meditation, at
one instant of time? If therefore prayer be purposely and orderly
conceived, it banisheth away meditation, which should be the soul's
exercise in the receiving of the sacrament. And by the contrary, if
meditation be entertained as it should be, it admitteth not prayer to have
place at that time. For it is well said,(760) that _Dum auribus, oculis,
manibus, dentibus exterius, auribus, oculis, manibus, dentibus fidei
interius occupamur, orationem continuam et durabilem, absque mentis
divagatione __ ab opere praecepto et imperato, instruere non possumus._

_Sect._ 23. But let us hear how the Bishop proveth that we should be
praying and praising in the act of receiving the sacrament. "Whatsoever
spiritual benefit (saith he)(761) we should receive with a spiritual
hunger and thirst, and with a spiritual appetite and desire after the
grace and virtue that is therein to salvation, the same we should receive
with prayer, which is nothing else but such an appetite and desire; but
the body and blood of Christ is such a benefit," &c.

_Ans._ 1. Why did not he prove his proposition? Thought he his bare
assertion should suffice? God's word is a spiritual benefit, which we
should receive with spiritual hunger and thirst; yet the Bishop will not
say th