confess of the Body they consequently disbelieve the Traduction of Original sin which cannot be derived by the body alone because only the Soul is the seat and subject of sin Let them also consider whether by affirming that God doth dayly create new Souls they do not thereby charge God to be the Author of sin seeing sin is only in and by the Soul Those Scriptures which they use to alledge for the dayly creation of Human Souls will in no wise serve their turn As God giveth life to all and In him we live Acts 17. 25. 28. and move and We are his off-spring for it is true that God giveth life although it be by Propagation of life and we live by his gift and we are his off-spring because the first Soul was created by Him immediately from which first Soul all succeeding Souls were are and still will be derived That Saying in Ecclesiastes the Spirit or Soul shall return to God who gave it This Eccles 12. 7. doth not in the least gainsay the Doctrine of Propagation of souls from Adam's Soul nor doth it at all prove a daily Creation of new Souls We confess that God gave the first Soul to the first Man immediately by himself and we affirm that God daily gigiveth Souls but this daily Gift is not by way of any new Creation but only by way of Propagation from that First Soul which Propagation is effected by his daily Concurrence and Divine Cooperation with his Creatures and not otherwise And so also God daily is Operative in making Human bodies although not by way of Creation but by his Concurrence and Assistance with the ordinary means of Generation So that if we be asked who made us We may truly answer God These are the ways whereby God hath wrought from the Beginning untill this Day and this upon a most Mercifull design viz. To make us capable of Redemption by the Union of our bodies and Souls with the Body and Soul of the Redeemer Hitherto Good Reader we have endeavoured to shew the Vnion of Christ with Mankind which we have said to consist in this that Christ hath assumed both his Body and his Soul from that One and the same Root and Fountain from which all Men with Him received their Bodies and Souls and wherein He and we were originally united Now we are necessarily to enquire how Christ can be quitted more than we from that stain of corruption which is propagated from the loyns of the First Man and is called Original sin of which we are next to consider CHAP. XXIV CHrist being the Redeemer must necessarily be untainted and free from all sin not only Actual which no Christian will deny him to be but also from Original sin otherwise he cannot take away the sins of others but would require another to take away his sin The legal Type of the Redeemer was a Lamb without blemish and himself being Ex. 12. 5 the Evangelical Antitype is just so described by St. Peter A Lamb without blemish 1. Pet. 1. 19. or spot he is described by the Prophet to be lead like a Sheep to the slaughter Sheep Isa 53. 7. 2 Cor. â— 21. 1 John 3. 5. have no sin St. Paul saith he knew no sin St. John saith In him was no sin And that it was needfull for us that he should be so we are taught by the Apostle Such an High Priest became us who is holy harmless Heb. 7. 26. John 8. 46. undefiled Christ challenged his most malitious Censurers the Jews Which of you convinceth me of sin But how it came to pass that Christ could be free from that Universal contagion wherein all the other whole Race of Mankind are involved is now our Question To this Question I have answered at large in one of my former Books and I trust Satisfactorily which I shall not need Lib. 3. c. 11. De Incarn to rehearse fully in this place but only to point at the most concerning and principal Passages thereof summarily and as briefly as I can The First sin that was charged on our first Parents was their eating of the forbidden fruit but that sin was not by them transmitted to their Posterity for we did not eat thereof nor can their Posterity be charged with the Sin but only with the Curse For that first sin made them and all their Off-spring Christ and all liable and subject to the Curse denounced upon sin which was Mortality In the day thou eatest thereof thou shalt surely die Hence Gen. 2. 17. it is that not only we but Christ also by taking his Flesh and his Soul from them became liable to death yet He without sin therefore the Apostle saith Christ was made Gal. 3. 13 1 Cor. 15. 21 22. a Curse for us and by Man came death and in Adam all die The Curse was Death and that Curse fell not only upon us but also upon Christ as St. Austin very truly observeth that Christ derived mortality from the substance and mortality of his Aug. cont Julia. Pelag. l. 5. Ro. 6. 23. Mother but not sin The Apostle saith The wages of sin is Death the Death of Christ was the wages of the sin of Adam and Eve but not of the sin of Christ for he had no sin therefore the Apostle very warily declareth That God sent his Son in the likeness Rom. 8. 3 of sinfull flesh he doth not say in the likeness of flesh for his Flesh was real and true flesh not only a bare similitude thereof as the Manichees said but he saith Aug. Epist 74. in the likeness of sinfull flesh that is although the Flesh of Christ was not sinfull yet it was like the flesh of other Men which is sinfull in them He was in all parts tempted Heb. 4. 15. like as we are yet without sin The second sin of our first Parents which is properly that Original sin which is from them propagated and transmitted into all their Posterity which have proceeded from the loyns of Adam and the womb of Eve by the ordinary natural way of Copulation and Generation is that sin which the Scripture calleth Concupiscence or Lust in which lust or concupiscence all children are begotten and the lust wherein they are begotten is transmitted into them from their Parents and remaineth in them as long as they live He that will carefully peruse the History of our first Parents both before and after their fall may discern what sin of theirs that was which they left as an inheritance entayled upon all their Posterity which naturally proceeded from them We find that before the Fall they were both naked Gen. 2. 25. and were not ashamed but after the Fall they were ashamed and affraid because they were naked and hid themselves and to cover that of which they were most ashamed they made them Aprons of fig-leaves Perizomata which served to cover Gen. 3. 7 10. only their Secret parts
out of the Man and not made of another piece of Earth for the Woman could not have been in union with Christ except she had been taken out of the Man as Christ and all Mankind are nor could she or we have been capable of Redemption by Christ without this union with Christ in the first Man Hence it is that the Apostle saith We are Members of his Body of his Flesh and of his Eph. 5. 30 31 32 Bones The like he saith of Christ and his whole Church They two shall be one Flesh but I speak concerning Christ and his Church This is said because all Men and Women with Christ also were originally joyned and united in Adam and therefore Prosper Prosp ad Cap. Gallorum observeth Nullus est hominum cujus natura non erat suscepta à Christo there is not any Man in the world whose Nature was not assumed by Christ Ipse Adam toto terrarum orbe sparsus est Aug. Ps 95. And St. Paul saith God hath made of one Blood all Acts 17. 26. nations of Men it is meant of the blood of the first Man by which word Blood something more is implied than only Flesh as will appear hereafter and more than Blood literally taken In the Old Testament where we read of Filius Hominis or Son of Man the same words in the Original are Ben-Adam often The Genealogy of St. Luke derives Christ from Adam and St. Paul calls Christ the Last Adam as children are called by the 1 Cor. 15. 45. names of their Progenitors therefore St. Austin to shew the original of all Men with Christ himself saith Omnis homo terrenus Aug. Retract l. 1. c. 16. est Adam every Man of the Earth is Adam for it is as easie to apprehend Christ to be the Son of Adam as to be the Son of David and of Abraham and as easie Mat. 1. 1. to understand that Christ was united with Mankind in the loins of Adam as to apprehend that Levi was in the loins of Abraham Heb. 7. 10 when Melchisedech met him which was long before Levi was begotten Moreover even when Adam was formed there was an original corporal union of all Mankind in that one parcel of Earth of which Man was made which is the reason why not only Adam but all his Posterity are called Earth and Dust O Earth Earth Earth hear the Word of the Lord. Gen. 3. 19 Jer. 22. 29. The reason why I have said that the Redeemer must be united and be one with the Redeemed is because God doth not punish or reward eternally one for another but the same that performeth or transgresseth his Laws is punished or rewarded The Wise man saith He that justifieth the Prov. 17. 15. wicked and condemneth the just are both abominable to the Lord. The Jews had a cursed and murmuring Proverb among them The Fathers have eaten sour grapes and the Eze. 18. 2 Jer. 31. 29. Childrens teeth are set on edge their meaning was that their Fathers had committed that sin for which their Children were punished but God did controll that false imputation saying Every one shall die for his own sin And He that eateth sour grapes his teeth shall be set on edge and the Soul that sinneth it shall die So it is said in the Gospel Every man shall bear his own burthen Gal. 6. 5◠1 Pet. 1. 17. and God judgeth according to every Mans work Therefore the Redeemer must be really united and be as one man with the Redeemed otherwise the passions and Death of Christ the Redeemer cannot in the exact Justice of the Godhead satisfie for the sins of the People Christ said to a young man If thou wilt Mat. 19. 17. enter into life keep the Commandments This must be confessed to be true that no man can be saved except he perform the Law If it be enquired how any meer man can enter into Life seeing every one transgresseth the Law We answer that every true and faithfull Member of Christ fulfilleth the Law because Christ hath performed it who is One with his Members This weighty and necessary Doctrine of the union of Christ with Mankind is evidently and plentifully declared both in the Holy Scriptures and also in the Writings of the Fathers which I have elsewhere shewed at large in the Gospel Christ said I am the Vine ye are the branches the root stock and branches of the Vine are Joh. 15. 5 but one Tree St. Paul saith of Christ and of men that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow Plants or planted together planted in Adam and we being many are one body in Christ and Rom. 6. 5 Rom. 12. 5. as the Body is one and hath many members and all the members of that one body being many are one body so is Christ And your 1 Cor. 12. 12. 1 Cor. 6. 15. 1 Cor. 12. 27. Gal. 3. 28 bodies are the members of Christ and ye are the Body of Christ and members in particular and therefore the same Apostle saith of the Galatians Ye are all one in Christ Jesus The union or Oneness of men with Christ doth not consist only in this that Christ communicateth his Spirit to us men but also in that Christ and all Mankind were originally together in the first Man and are all derived from the flesh and blood of him as I noted before from the words of St. Paul Acts 17. 26. that God made of one blood all Nations of men and that one Blood was the blood of Adam For although we never were in the loins of Christ nor derived from him yet because Christ and we and all Generations of men were originally in the loins of Adam therefore in him we were then all united CHAP. V. IN the next place we are to enquire what was the Doctrine of the Fathers concerning the Body of Christ and also concerning the Union of the Head with the members thereof 1. The Body of Christ in Scripture hath a double signification 1. It signifieth the natural proper and individual or personal Body of Christ of which it is said a woman poured ointment on his Body and Joseph begged Mat. 26. 12 27 58 the Body of Jesus 2. The Body of Christ signifieth his Body Mystical that is the whole Corporation of Christ and his Members of which it is said He is the Head of his body the Church Col. 1. 18 Christs Natural body is but a part of his Mystical body as our head is but a part of our natural body And as the head and other parts of our natural body are visibly united so Christ and all his Members are united and joyned by an invisible Tie or knot both in Flesh and Soul as will hereafter appear as also in one Spirit proceeding from Christ the Head and communicating it self to every particular member of that great Mystical Body as it is said of the precious Ointment upon the
flesh some other way and not from Man or Woman as sometimes he did in the days of the Patriarchs in the Old Testament as namely when he appeared to Jacob of which it is said There wrestled a Man with Gen. 32. 24. Josh 5. 13. him till the breaking of the day And a man of War appeared to Joshua with his sword in his hand who is called the Captain of the Lords host whom Joshua called Lord and fell on his face to the earth and worshipped Exod. 3. 5 him and pulled off his shoes from his feet as Moses was commanded before by God Surely this was an apparition of God the Son in the assumed body and shape of Man who appeared most evidently before to the Patriarch Abraham of whom it is written that the Lord appeared to Abraham Gen. 18. Three Men stood by him they talked with him they eat with him and travelled toward Sodom one of the Three certainly was the person of the Son of God whoever the other two were I will not dispute who being here called a Man no doubt but he had then taken a body of Flesh upon him howbeit that flesh and body was not derived or propagated from any man or woman as Tertullian observeth Christus cum Angelis Tert. adv Marc. lib. 3. n. 42. tunc apud Abraham in veritate quidem apparuit sed nondum natae quia nondum moriturae Christ with the other two Angels did verily appear at Abrahams Tent in true and real flesh yet not in flesh born or derived from Mankind because he was not to suffer or die in that Flesh Therefore he could not by reason of that assumed flesh be called the Son of Man although he was like to a real Son of Man and but only like and if the Son of God had still retained and continued in that assumed body or flesh in which he then prefented himself to Abraham and had not taken his human Nature otherwise from his Virgin Mother and so from the first Man he could not have been our Redeemer Such another apparition we find in the Prophet Daniel who in his Vision saw one like the Son of Man who came with the Dan. 7. 13 clouds of Heaven This was meant of the Son of God who in Daniels time was not the Son of Man or Ben-David being then not incarnate of the Virgin and is therefore said to be only like the Son of Man or as it is said in another place of that Prophet One like the similitude of the Sons of men and One like the appearance of the Sons Dan. 10. 16 18. of Men. But the Redeemer must be not in similitude or appearance only but truly and really the Son of Man before he could be compleatly qualified for our Redeemer because the Redeemer and the Redeemed must be necessarily united in flesh mutually and must be considered and looked on by Divine Justice as if they were but one man or one Person which was wrought and performed by the union of Christ with all Mankind in the loins of Adam from whom all our bodies and souls are derived For the Law of God must be performed by that human Nature upon which it was imposed which law never hath been and never will be perfectly kept by any meer man therefore the Son of God made himself the Son of man and so to be under and subject to the Law and a Performer of the Law in the behalf of all the Sons and Daughters of men as both the Old and New Testaments declare Sacrifices and offerings Hâ—b 10 5 thou wouldest not but a body hast thou prepared for me And In the Volume of the Book it is written of me to do thy will O God then said he Lo I come to do thy will O God And I delight to do thy will O my Ps 40. 8. God yea thy Law is within my heart and by the which will we are sanctified or designed for Redemption by the Offering of the Body of Jesus Christ once for all And You now hath he reconciled in the body of his Heb. 10. 10. Col. 1. 21 22. 1 Pet. 2. 24. Flesh through death to present you holy and unblameable and his own self bare our sins in his own body on the tree CHAP. VII THe Redeemer of Mankind must needs have been both the Son of God and also the Son of Man and therefore is called Emmanuel or Theanthropos because the Son of God as only so could not die and therefore not redeem us Nor could the Son of Man as only so satisfie Divine Justice for the sins of the World None can be in a condition and state redeemable by Christ but only Adamites that is Adam and his off-spring Eve and their Posterity because they only are united with the Redeemer in the first Man The Apostate Angels can have no Redemption nor any benefit by the Incarnation or death of Christ for want of this Vnion because as the Apostle observeth He took not on him the nature of Angels but he took on him the Seed of Abraham Heb. 2. 16. We find several addresses in the Gospel made to Christ by the title of Son of David and we perceive by the events of them that Christ did well approve of that Appellation as by the two blind men Mat. 9. Thou Son of David have mercy on us Mat. 9. 27. 20. 3. 15. 22. and by two other blind men Mat. 20. Have mercy on us O Lord thou Son of David and by the woman of Canaan Mat. 15. for all of them obtained of Christ what they so desired The Church of England so prayeth O Son of David have mercy upon us and St. Matthew begins his Gospel with Jesus Christ the Son of David St. Luke derives Christ through many Generations of men through Adam and Christ himself very rarely and but secretly calls himself the Son of God but very often and openly and mostly the Son of Man because by Joh. 9. 35. 37. this Sonship he became Jesus the Saviour and Redeemer The Athanasian Creed declares that it is necessary to everlasting salvation to believe rightly in the Incarnation of our Lord Jesus Christ And the Hymn of St. Ambrose and St. Austin dayly repeated in our Churches thus declareth the way and means used by the Son of God to qualifie his Divine Person so as to be a fit Redeemer When thou tookest upon thee to deliver Man thou didst not abhor the Virgins Womb by all these expressions it appeareth that the Redeemership of Christ did consist not only in his Godhead but also in his Manhood in neither singly but in both jointly Both Christ himself and all Generations of men must have proceeded from one Original otherwise Christ could not be the Redeemer of all the World And if any one Man in the World can be found that descended not from Adam Christ cannot be the Redeemer of that man There were divers Heresies raised
necessarily to have been united in soul as well as in body otherwise he could be but an Half-Redeemer and we but Semiredempti i. e. redeemed but in one part or half-redeemed for it would prove but a Redemption of our Bodies only and not of our Souls Gregory Nazianzen in an Epistle to Cledonius Naz. Orat 51. a Priest which goes under the title of the 51 Oration thus writeth The Son of God took upon him the Nature of Man and all that of Man which needed help and recovery therefore he must needs have taken the Soul as well as the flesh from Man for otherwise he would be like to a Man who having a sore eye and a sore foot and should apply a Medicine to the foot only and quite neglect the eye Thus he so that although our bodies were well provided for by having a Redeemer yet the souls would want a Redemption for themselves and so the sentence of God would be executed on them The Soul that sinneth it shall die Eze. 18. 4 But the Mercifull Godhead took care both of our bodies and of our Souls and therefore sent God the Son as the Apostle saith in the likeness of sinfull Flesh and Rom. 8. 3. for sin condemned sin in the flesh So likewise did he send the same Son of God in the likeness of a sinfull Soul thereby to condemn sin in the Soul the Lord Jesus is a Saviour not only of bodies but of souls also and is therefore called by the Apostle the Sheepherd and Bishop of Souls 1 Pet. 2. 25. as Moses and Aaron had formerly stiled him The God of the Spirits or Souls of all Num. 16. 22. Flesh The Son of God was the Creator not only of bodies but also of souls and the Son of Man was and is the Redeemer of both For this gracious purpose only God did unite himself with Mankind not only in Flesh but in Soul also and thereby he became a Compleat Emanuel And this union or conjunction of God with Man was effected by the Propagation or Traduction of the Flesh and Soul of Christ from the flesh and soul of the first Man as all our Bodies and Souls have been and now are and will be to the end of the World Of the Traduction of our bodies no Man boubteth but of the Original and Traduction of Souls great disputes have been and yet are of which we are next in order to consider CHAP. XX. THE Doctrine of the Original of the Soul of Christ and of all human Souls and consequently the Doctrine of the Redemption of our souls by the Soul of Christ hath been much obscured by the vain and trifling Arguments of some natural Philosophers and as much by the frivolous Queries of some late Theologues whereas some learned Physicians to whom Jacobus Horstius Geor. Horstius Animas propagari ab animabus parentum putat Keckerman Phys p. 630. Truth is more beholding in this point have with great judgment and by their Experiences shewed and proved that our Souls are derived by Traduction from the Souls of our Mothers in the Womb as the Soul of Christ certainly was and as one of them saith Instar surculi ex trunco as a young grift sucketh life from the stock And the Souls of all Mothers as is beforesaid are derived from the Soul of the first Man unto which Doctrine all men who do rightly apprehend and understand the order and method of Redemption to consist in the Vnion of Christ with Mankind will be driven at last to consent Those Men that oppose the Traduction of Souls from the Soul of Adam demand how it is possible that such an innumerable company of Souls can be derived from one single Soul seeing the Soul is a Spirit and indivisible and therefore not to be parted by Decisions and mincings into such several parcels for so in time it would have nothing left to it self but would be utterly annihilated But these Men may as reasonably doubt how so many thousands of Bodies could proceed from that one single Body of the first Man during the 930 years of his life without any diminution of the quantity or dimensions of his Body seeing they were all Originally in his Loyns Or how the Sun communicates his light to every star in Heaven without any diminution or lessening his Light nothing is more like the Soul than light The Philosophers called the Soul of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter cognationem cum lumine as Plutarch saith because it is Plut. con Colot so like to light and Christ is said to Enlighten every Man because he hath given a John 1. 9. reasonable Soul to all Men as Expositors agree St. Austin resembles the traduction of the Soul to the Light of a lamp Ignis Aug. cont Pelag. T. 7. n. 63 lucernae integer manet licet altera de illa accendatur Millions of Tapers may receive light from one single Taper without diminishing the light of that one Taper and so our Souls are propagated from that one Original Soul without any division or diminution thereof Let it be considered that the Soul of the first Man was created immediately by God of which it is said God breathed into his Gen. 2. 7. Bucan p. 86. 88. nostrils the breath of Life or of Lives this Breath of God was Spiraculum Omnipotens of which the Psalmist saith By the Breath Psal 33. 6 of the Lord the Heavens were made and all the Host of them by the Breath of his mouth The human Soul hath a prerogative of its Original above other inferiour Animals of whom it is never said that God breathed into them the Breath of life That first Soul of Man especially was like unto Fire as one saith of all Human souls Igneus est Ollis Virg. Aen. 6. vigor It surely had the vigour of fire and did extend it self into the grand Corporation of all Mankind as one spark of fire may enflame a whole City The brute Creatures ever since their first Creation did propagate their Souls to their kind and to this day those Creatures do receive their souls by Traduction from their Dams The greatest Sciolists in Natural Philosophy cannot reasonably prove any other Original of those brute Souls but only by propagation which yet they deny to human Souls It must be confessed by Christians that the souls of brute Creatures were at the beginning created by God as the reasonable Soul of Adam was yet the souls of Brute Creatures are mortal but the reasonable Souls of Men are immortal the reason is because the Divine Nature did personally unite it self with our whole human Nature which is the only reason why human Souls do not die and that human Bodies after death shall rise again to Life at the general Resurrection But the Divine Nature did not so unite it self with the nature of those other inferiour Creatures which are therefore left to perish utterly Of which something
that we look for both and that all Men shall rise with their Bodies and shall give an account All therefore Good and Bad. This being evident we are further to enquire what is the efficient or true cause of the Immortality of Human Souls and of the Resurrection of Human Bodies more than of the souls and bodies of other inferior Creatures although their bodies and souls were at first Created by God as ours were and therefore the Mahumetans say that there shall be a Resurrection of Brute creatures as Armachanus reporteth and Arm. f. 161. Heathens said that in their Elysium a place was for Birds as Ovid. Amorum L. 2. Eleg. 6. Colle sub Elysio nigra nemus illice frondet Ovid. Amorum li. 2. El. 6. Vdaque perpetuo gramine terra viret Si qua fides dubiis volucrum locus ille piarum Dicitur obscoenae quo prohibentur Aves To this our Answer is That because Human bodies and Souls are united with the Body and Soul of Christ in the first Original Soul and Body therefore our Souls are Immortal and our Bodies shall rise immortal but so shall not the other Creatures because they are not so united The reason is clearly declared by Christ himself in these words He that eateth me even he shall live John 6. 57. by me For as the Body and Soul of Christ are now Immortal because united with the Divine Spirit as himself saith I live by the Ibid. Father so our Souls are and our Bodies shall be Immortal because they are united with the Body and Soul of the Son of God and this not by vertue of his meer Soul and his meer Flesh both of them being of themselves but Creatures but because his Soul and Body are and ever were personally united with the Divine Spirit or Godhead that is it only which caused this kind of Vitality in all Mankind for of his meer Flesh alone Christ saith The Flesh profiteth nothing Joh. 6. 63 But of the Spirit or Godhead united with his Flesh he saith It is the Spirit that quickneth the words that I speak unto you they are Spirit and they are Life and therefore the Apostle saith of the whole Person of Christ The last Adam was made a quickning 1 Cor. 15. 45. Spirit that is He was made so by Union with the Godhead for the Flesh of Christ alone was mortal but by this Union it became both Vital and Vivifical They that say that our Souls are Immortal only by Creation being Reasonable Souls and should have been Immortal though God the Son had not united himself with our Nature These to me seem to gainsay the words of Christ for it is not by the Reasonabless but their Union with the Soul of Christ that makes them immortal I suppose they will not say that our Bodies shall rise from death only because they are human Bodies No for both these are the effects of this Union which Christ called the Eating his Flesh and Drinking his Blood and nothing else and therefore St. John saith God hath given to us Eternal Life and this 1 John 5. 11. 12. Life is in his Son he addeth He that hath the Son hath Life and he that hath not the Son hath not Life To this most Holy Son of God and Son of Man our ever blessed Redeemer and Saviour together with the Eternal Father and the Divine Spirit of both Benediction Honour and Thanksgiving for ever and ever Amen Amen FINIS THE CONTENTS Chapter 1. THE Vnion of Christ with Mankind in Adam in order to our Redemption signified by the Eating and Drinking the Flesh and Blood of Christ the different understanding thereof by Romanists Lutherans and Zuinglians from the Church of England 2. The signification of eating of the Tree of Life of the Tree of Knowledge of Manna of Sacrifices and of the Paschal Lamb. 3. That Eating the Flesh of Christ is not meant of Oral Eating of St. Peters Eating parallel'd with our Eating of Christ 4. That the necessity of our real Vnion with the Flesh of Christ is called Eating how we are united with his Body and the benefit thereof 5. The Doctrine of the Fathers concerning our Vnion with the Body of Christ of his Body natural mystical Of the Subjection of Christ 6. Why this Vnion is described by eating the Flesh of the Son of Man and not rather of the Son of God 7. That the Redeemer was necessarily to be the Son of Man and also the Son of God 8. Why this Vnion is expressed by such Tragical words of eating his Flesh and drinking his Blood Why the Primitive Church mingled water with Wine in the holy Chalice 9. The practice of some Hereticks in eating Human flesh in their Sacrament compared with the Doctrine of Transubstantion The calumny of Anthropophagy charged upon Christians and removed 10. That this Eating the Flesh of Christ is now to be done for that it was performed at our first Conception in the Womb that the Fathers and all other Latin Translators render those words of Eating the Flesh of Christ otherwise then we do 11. How our Vnion with the Flesh of Christ is more beneficial to us than our Vnion with the flesh of the Patriarks Prophets and Apostles 12. Of Eating the Flesh of Christ Spiritually what is meant by it and whether such an Eating be sufficient to the right end 13. Of Eating by Faith whether believing the Articles of Faith be that Eating which is thereby meant Of those words of St. Austin Crede Manducasti how to be rightly understood The three states of Mankind 14. Of the Blood of Christ that it is not literally to be understood nor to be drank Orally 15. Of the forbidding of Blood by the Law and the Gospel that it was but a Temporary Discipline Why Fornication was forbidden to the Gentiles converted by the Apostolical Council 16. That the Blood of Christ signifieth the Life or Soul of Christ 17. That Drinking the Blood of Christ signifieth only the Vnion of our Souls with his Soul Of the 3 Ingredients in Christ The Godhead Flesh and Soul 18. To what end and special purpose the Holy Supper was instituted the abuse by witholding the Chalice from the People that the corporal Presence of Christ is not in the Saments but in the Communicants 19. That the Soul of Christ and all other Human Souls are derived from the Original soul of Adam that the Doctrine of daily Creation of new Human Souls is erroneous that our Souls proceed immediately from our Mothers and in the Womb. 20. Of the Traduction or Propagation of the Soul of Christ and of all other Human Souls from Adam Some doubts and objections cleared The true cause of the Immortality of Human Souls and of the Resurrection of our Bodies more than of brute Creatures 21. Of the time when Conceptions receive life and soul in the Womb which is called Quickning Of Barrenness That the Vnion of our souls with the Soul of Christ is at our Quickning in the Womb the Doctrine of the Church of England therein 22. That the Soul of Christ must as necessarily have proceeded from Adam as his Flesh Of some Heresies which gainsayed the Traduction of Souls The Doctrine of daily Creation of new Souls examined 23. The judgment of the Fathers concerning Traduction of Souls The error of the Pelagians therein and the evil consequences thereof 24. That Christ was free from Original sin although his Soul and Body were derived from Adam 25. That although the Mother of Christ were conceived in sin yet her Son Jesus was free from her Sin and how That she was a pure Virgin at the Birth of Christ That her perseverance in Virginity to her Death though it is true yet it is not necessarity pereinent to this question Conclusion The Effects of our Vnion with Christ viz. 1. The Immortality of all Human Souls 2. The Resurrection of all Human Bodies which are called Eternal Life and Raising at the last Day FINIS