concerning this Matter Baronius has given us (e) Baronius Append. ad Tom. 12. ad An. 1118. this practice was abrogated A second Device also about the same time was brought into play Of sucking the Consecrated Wine through little Pipes or Canes called Pugillares like Quills concerning which Cassander de communione sub utraque gives us an account and that some of them were to be seen in his Time. And indeed this seems to be a sufficient security to the danger of Effusion and also prevents that great Offence of any drops of Blood sticking to the Beards of People when they drank out of the Cup and yet even this would not satisfy nor any thing else be a sufficient Caution against the prophanation of the Blood but only debarring the People wholly of it Yet this way is still used by the Pope himself and I think he has the sole privilege to do it who in that which is called the Missa Papalis when he himself celebrates and communicates he sucks part of the Blood through a golden Quill * Cum pontifex Corpus Christi sumpserit Episcopus Cardinalis porrigit â—i calamum quem Papa ponit in Calice in manibus Diaconi existente Sanguinis partem sugit Sacrarum Cerimon lib. 2. cap. de Missa Majori Papa personaliter celebrante But neither do's he always thus communicate for their Book of Sacred Ceremonies acquaints us (**) Ibid. cap. Si Papa in nocte Nativitatis personaliter celebrat Non sugit sanguinem cum calamo sed more communi That when He celebrates personally on the Night of the Nativity of our Lord that all things are observed that are described in the Papal Mass except that he communicates at the Altar alone and not in his eminent and high Seat and do's not suck the Blood with a Quill but takes it after the common manner But now after all what account can we give of the Ancient Fathers they apprehended it necessary to receive in both Kinds in all their Publick Communions and so they practised Must we not then accuse them either of great Dulness or Indevotion either that they wanted Sagacity in not apprehending the imminent danger they in their way exposed the Blood of Christ to or that they were guilty of a strange carelesness and indifferency in not preventing it by any of those Methods which the Roman Church hath found out to do it Truly for my part I am inclined to have as great if not a greater opinion of them in both respects especially for their Devotion than I can have of the Roman Church and I am the more perswaded hereto because the Apostles themselves must come in to the side of the Ancient Church their practice being the same not to insist upon the Deference that ought to be paid to that Holy Spirit that we are sure acted them who if there had been any such real danger of prophanation by receiving in both kinds or ever was likely to be any such would not have failed to have given directions to them how they should avoid it and we cannot think the Apostles would not have set down those Directions to us in some of their Writings But they have not done it no not the Zealous St. Paul who yet says so much to the careless Corinthians about this Argument and tells them that they came together not for the better but the worse charges them with unworthy receiving and being thereby guilty of the Body and Blood of the Lord 1 Cor. 11. and that for this cause many were weak and sick among them and were judged of the Lord for their prophanations c. But this is none of the Charges against them nor does he direct them to any of the wise Methods of the Roman Church for preventing this Danger tho' he says What he received of the Lord he delivered to them There is nothing then remains but that we assign the true Cause of this different Practice which can be none other but the Roman Churches innovating in their Faith about the Sacrament and altering so their Opinions about the Body and Blood of Christ in the Eucharist that they require a different Conduct for their Devotion so that neither the Practice of the Primitive Fathers nor the Rules of the Apostles will sâ—it and agree with their Perswasions and Apprehensions But now the Faith of the Ancient Church in this Matter was such as neither requires nor can admit of any Alteration like what the Church of Rome has made in communicating the People only in one Kind For as I have before proved they look'd upon this Sacrament not as an actual Exhibition and Presentation of the Natural and Glorified Body of our Saviour which they believed to be absent and contained in the Heavens but as a Representation of his Crucified Body where his Blood was separated from his Body and poured out of his Veins and that not only the Elements but the Sacramental Actions of breaking the Bread and pouring out the Wine and our eating and drinking were instituted to shew forth this painful Death of our Lord and the shedding of his most precious Blood for the Remission of Sins By the presence of his glorified Body there as the Roman Church believes this cannot be done no breaking nor no parts to be made of that nor no separation of Blood as out of the Body But all can be done in the Representative Body of Christ which is the Eucharist all the Ends of the Institution can be there fully effected and the Sacrifice on the Cross in this Image of it made present to our Faith and to our Minds and set livelily before us and by the Effects of this upon our Hearts while we partake of the Elements through the powerful Grace of God's Holy Spirit we may be prepared to receive all the Blessed Fruits and Benefits of his Passion According to these Perswasions it 's plain there can be no abatement of communicating in the Cup because without that there is no representation of a Crucified Body for the distinct partaking of the Blood not as supposed to be contained and received in the other Species is that which alone shows as I said before the separation that was then made of his Body and Blood. 3. Instance Another Practice of the Roman Church differing from the Ancient is The Elevation of the Eucharist that all present may at once adore it For thus the Missal (*) Ritus celebr Missam cap. 8. Dicit hoc est enim Corpus meum Quibus prolatis celebrans Hostiam tenens inter pollices indices genuflexus eam adorat Tunc se erigens quantum commodè potest elevat in altum Hostiam intentis in eam oculis quod in Elevatione Calicis facit populo reverenter ostendit adorandam directs That when the Priest comes to the words of Consecration and has said This is my Body then holding the Host as he is directed he kneels down
not Things The Flesh is Meat and the Blood Drink yet Christ remains whole under each Kind Uncut unbroken undivided he is received whole by him that takes him When a thousand take him one takes as much as they nor is he consumed in taking The Good and Bad both take him but their Lot is unequal in Life and Death He is Death to the Bad and Life to the Good behold an unlike end of a like taking When the Sacrament is broken Be not stagger'd but remember There is as much in a Particle As the whole covers Here is no division of the thing Only a breaking of the Sign Whereby neither the State nor Stature of the thing signified is diminished c. Another Hymn of the same Author which begins Pange lingua gloriosi In Breviar Rom. in sesto Corp. Christi In supremae nocte coenae Recumbens cum fratribus Observata lege plenè Cibis in legalibus Cibum turbae duodenae Se dat suis manibus Verbum caro panem verum Verbo carnem efficit Fitque sanguis Christi merum Et si sensus deficit Ad firmandum cor sincerum Sola fides sufficit Tantum ergo Sacramentum Veneremur cernui Et antiquum documentum Novo cedat ritui Praestet fides supplementum Sensuum defectui c. Thus translated in the Manual of Godly Prayers At his last Supper made by Night He with his Brethren takes his Seat And having kept the Ancient rite Using the Laws prescribed Meat His twelve Disciples doth invite From his own Hands himself to eat The Word made Flesh to words imparts Such strength that Bread his Flesh is made He Wine into his Blood converts And if our Sense here fail and fade To satisfy Religious Hearts Faith only can the Truth perswade Then to this Sacrament so high Low rev'rence let us now direct Old Rites must yield in dignity To this with such great Graces deckt And Faith will all those Wants supply Wherein the Senses feel defect c. In another Hymn of Th. Aquinas which begins Verbum supernum prodiens they pray thus to the Sacrament In Breviar Rom. in Festo Corp. Christi O salutaris Hostia Quae Coeli pandis ostium Bella premunt hostilia Da robur fer auxilium O saving Host that openest Heaven's Door Th' Arms of our Foes do us enclose Thy strength we need O help with speed We humbly thee implore There was published at Paris with the approbration of three Doctors of the Faculty there An. 1669. a little Book in French called Practique pour Adorer le tres Saint Sacrament de l' Autel Or A Form for the Adoration of the most Holy Sacrament of the Altar Which begins thus Praised and adored be the most Holy Sacrament of the Altar And then adds Whosoever shall say these Holy Words Praised be the most Holy Sacrament of the Altar shall gain an hundred days of Indulgences and he that do's reverence hearing them repeated as much He that being confessed and communicated shall say the above-said words shall gain a Plenary Indulgence and the first five times that he shall say them after his having been Confessed and Communicated he shall deliver five of his Friends-souls whom he pleases out of Purgatory Then follows the Form for honouring the Holy Sacrament consisting of two Prayers as follows which I shall set down in Latin and English because I find them in the Hours of Sarum Fol. 66. and in the S. Litaniae variae p. 44. printed at Colen 1643. The first of them has this Rubrick before it in the Hours of Salisbury Our Holy Father the Pope John xxii hath granted to all them that devoutly say this Prayer after the Elevation of our Lord Jesu Christ three thousand days of Pardon for deadly Sins Anima Christi sanctifica me Corpus Christi salva me Sanguis Christi inebria me Aqua lateris Christi lava me Hor. Sar. Splendor vultus Christi illumina me Passio Christi conforta me H. Sar. Sudor vultus Christi virtuofissime sana me O bone Jesu exaudi me Intra vulnera tua absconde me Ne permittas me separari à te Ab hoste maligno defende me In hora mortis meae voca me Et jube me venire ad te Ut cum sanctis tuis laudem te In faecula soeculorum Amen Soul of Christ sanctify me Body of Christ save me Blood of Christ inebriate me Water of Christ's Side wash me Passion of Christ comfort me O good Jesus hear me Within thy Wounds hide me Suffer me not to be separated from thee From the malicious Enemy defend me In the Hour of my Death call me And command me to come to thee That with thy Saints I may praise thee For evermore Amen At the Elevation of the Mass Hor. sec us Sar. Ibid. Ave verum corpus natum De Maria Virgine Vere passum immolatum In cruce pro homme Cujus latus perforatum Unda fluxit sanguine Esto nobis praegustatum Mortis in examine O Clemens O pie O dulcis Fili Mariae Thus translated in the Manual of Godly Prayers All hail true Body born of the Blessed Virgin Mary Truly suffered and offered upon the Cross for Mankind Whose Side pierced with a Spear yielded Water and Blood. Vouchsafe to be received of us in the Hour of Death O good O Jesu Son of the Blessed Virgin have mercy on me After this the French Form adds what follows These two good Prayers were found in the Sepulchre of our Lord Jesus Christ in Jerusalem and whosoever carries them about him with Devotion and in Honour of our Lord Jesus Christ shall be delivered from the Devil and from suddain Death and shall not die of an ill Death He shall be preserved from Pestilence and all infectious Diseases No Sorcerer nor Sorcery shall be able to hurt him or her that has these two good Prayers about them The Fire from Heaven shall not fall upon the House where these Prayers are rehearsed with devotion A Woman with Child saying them devoutly shall be brought to Bed without any danger of her own or her Child's Death Lightnings and Thunders shall not fall upon the Houses where these Prayers are rehearsed with Devotion Such a one shall not die without Confession and God will give him Grace to repent of his Sins Now I will add a Specimen of Litanies of the Sacrament Litaniae de Sacramento S. Litaniae variae p. 30. Panis vivus qui de Coelo descendisti Misere nobis Deus absconditus Salvator Misere nobis Frumentum Electorum Misere nobis Vinum germinans Virgines Misere nobis Panis pinguis deliciae Regum Misere nobis Juge Sacrificium Misere nobis Oblatio munda Misere nobis Agnus absque macula Misere nobis Mensa purissima Misere nobis Angelorum Esca Misere nobis Manna absconditum Misere nobis Memoria mirabilium Dei Misere nobis Panis Supersubstantialis Misere nobis Verbum caro factum habitans in nobis
Esse Being it has there it is whole in that Host nor only whole in the whole consecrated Host but also whole in every part thereof 5. If those Accidents of the Consecrated Host be corrupted and it should happen that of them Worms or any other Animal be generated there is a great Miracle in their Generation For either the Materia prima is created anew out of which the substantial Form of those Animals is produced as many Divines now think or according to S. Thomas which seems to be a greater Miracle The Quantity that was of the Consecrated Host supplies the place of the Materia prima and in it is produced the substantial Form of those Animals which are generated from thence 6. The very Conversion of Bread and Wine into the Body and Blood of Christ which is properly called by Divines Transubstantiation is a great Miracle for such a Transmutation is found in no other thing and is besides all the Order and Course of Nature and can be made by no Created Power but by God's Omnipotency alone 7. The Manner by which such Transubstantiation is made is not without a Miracle for it is made by the Words of Consecration pronounced rightly and as it ought by a Priest Therefore as naturally supposing the last disposition in Matter to produce the Form of Fire the Form of Fire is infallibly produced in that Matter So the Words of Consecration being pronounced by the Priest Christ himself is infallibly in that Consecrated Host 8. After Consecration the whole Substance of Bread and Wine ceasing to be yet their Accidents do not cease but remain Neither do they remain inhering in any other Subject but per se existunt exist by themselves which is truly besides and above the Nature of Accidents whose esse as the Schools say is inesse because they can neither be produced nor remain naturally without a Subject 9. Lastly Those Accidents of the Consecrated Host tho' without the Substance of Bread and Wine yet have the same natural Virtue which Bread and Wine had before Consecration viz. the Virtue of nourishing encreasing and strengthning the Body of the Person that receives it when yet Nutrition is made by conversion of the Substance of the Food into the Substance of the Living Creature By reason of which Miracles he says the Church sings thus in the Hymn for Corpus-Christi day Quod non capis Quod non vides Animosa firmat fides praeter rerum ordinem Etsi sensus deficit Ad firmandum cor sincerum Sola fides sufficit Praestat fides supplementum sensuum defectui That is What never yet was understood Nor ever seen by any Creature A confident Belief makes good Tho' cross to all the Laws of Nature Tho' Sense will not be brought t' allow it A Heart sincere may be secure And waving all its Scruples sure Since Faith alone 's enough to do it For Faith supplies the Senses want And makes good Measure where that 's scant As for the Fathers they are so far from consenting to this heap of Miracles in the Eucharist that we have reason to think as to some of them they never entred into their thoughts nor never troubled themselves about them and for the most of them tho' they are direct Consequences of Transubstantiation yet they are opposed and contradicted by the Fathers as shall be shewn in Particulars afterwards Here it shall suffice to say in general That the Fathers give us this as a Character of the old Hereticks to urge God's Omnipotency to countenance and give a colour to their Figments and absurd Opinions Thus Gr. Nazianzen says of the Apollinarians * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 51. That being pressed with these Reasonings they fly to this That to God it is possible And Tertullian when Praxeas also urged God's Omnipotency gives this excellent †Contr. Praxeam c. 10. Si tam abruptè in praesumptionibus nostris hâc sententiâ utamur quidvis de Deo confingere poterimus quasi fecerit quia facere potuerit Non autem quia omnia potest facere ideo credendum est illum fecisse etiam quod non fecerit sed an fecerit requirendum Answer to him If we may so abruptly use this Sentence viz. That to God all things are easie in our Presumptions we may then feign any thing we please of God as if he had done a thing because he was able to do it But because God can do all things we are not to believe he has done that which he has not done but we are to inquire whether he has done it or no. Thus Gr. Nyssen * Gr. Nyssen in Hexaemeron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asserts That the Will of God is the Measure of his Power And Clemens of Alexandria †Stromat l. 4. propè finem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God who is Omnipotent will effect nothing that is absurd And Origen ‖ L. 5. contr Cels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we say That God can do all things we know how to understand all things not of such things as cannot exist and are unintelligible Obj. If any object That the Fathers often bring in Instances of Gods miraculous Power as St. Ambrose does in the Red Sea and the River Jordan and in the miraculous Conception of our Saviour c. to create Faith in Men as to the great Change that is wrought in the Eucharist Ans I answer True indeed But then it is to be remembred what shall hereafter be more fully declared that the Change there is not terminated upon the Substance of the Elements nor is God's Power shewn upon them to alter their Nature from what they were before so as to destroy them but it is an addition of Grace to their Nature and an advancement of them to produce wonderful Effects upon us in the use of them So that now the Element of Water in Baptism is no more a common thing but is employed by God to wash away our Sins to cleanse our Souls and to regenerate and renew us And in the Eucharist the Bread and Wine which in themselves are the Food of our Bodies are advanced to be a Means to communicate the Body and Blood of Christ to us for the nourishing and refreshing our Souls and to make us Partakers of the saving Effects of his Death and Passion which are only Miracles of God's Grace And the Fathers urge the forementioned Miracles in Nature to assure us of these Wonders of Divine Grace And this they do not only in the case of the Eucharist but of Baptism also where yet none assert any Conversion of the Substance of Water into any other thing Thus S. Ambrose * De iis qui initiantur c. 9. ad finem Si ergo superveniens Spiritus S. in Virginem conceptionem operatus est generationis munus implevit Non utique dubitandum est quod superveniens in fontem vel super cum qui baptismum
3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says The sensible Water is transelemented into a Divine Virtue for the Fathers make Changes in Baptism as well as the Eucharist and sanctifies those in whom it is Nay he affirms That the Water differs only from the Spirit in our manner of Conception for it is the same in Energy Cyril of Jerusalem (u) Catech. Mystag 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling the Flesh and Bread in the Feast of Idols defiled by the Invocation of impure Devils he illustrates it thus As the Bread and Wine of the Eucharist before the Invocation of the adored Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bare Bread and Wine but after Invocation the Bread is made the Body of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Wine the Blood of Christ so also in the same manner those Meats of the Pomp of Satan in their own Nature being simple things yet by the Invocation of Devils they become impure That 's the Change here That those Meats are in Quality not in Substance made impure and so if the Comparison hold the Change in the other is That they are Hallowed Bread and Wine in Use and Efficacy different from what they were before The Author under Cyprian's Name (x) De Vnct. Chrysinat Inest Veritas signo Spiritus Sacramento speaking of Chrysm says Truth is in the Sign and the Spirit in the Sacrament Thus S. Ambrose (y) De iis qui init c. 9. in fine understands the Body of Christ for that Divine Substance and Presence of the Spirit which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ's Body Christ is in that Sacrament In Illo Sacramento Christus est quia corpus est Christi Non ergo corporalis esca sed spiritalis est Corpus enim Dei corpus est Spiritale Corpus Christi corpus est divini Spiritus quia Spiritus Christi sc est because it is the Body of Christ It is not therefore Corporeal but Spiritual Food For the Body of God is a Spiritual Body The Body of Christ is the Body of the Divine Spirit not his natural Body because it is the Spirit of Christ. Here Corpus Dei is Corpus Spiritale that is Substantia Spiritalis Spiritus The Author under his Name (z) De Sacram. lib. 4. cap. 4. Quomodo potest qui panis est corpus esse Christi Consecratione Ergo ut tibi respondeam Non erat corpus Christi ante consecrationem sed post consecrationem dico tibi quod corpus est Christi Ipse dixit factum est ipse mandavit creatum est Tu ipse eras verus creatura posteaquam consecratus es nova creatura esse coepisti c. How can that which is Bread be the Body of Christ By Consecration To answer thee therefore It was not the Body of Christ before Consecration but after Consecration I tell thee it is the Body of Christ. He said it and it was done he commanded and it was created Thou thy self wast an old Creature but after thou wast consecrated thou beganst to be a new Creature c. So that according to this Author as in Regeneration by Baptism Man changes his Nature so do's the Consecrated Bread in the Eucharist change its Nature Therefore it is no substantial Change because the other confessedly is not so Druthmarus (a) Comm. in Math. 26. speaking of a Person taking a long Journey and leaving a Pledge behind him to remember him by Ita Deus praecipit agi à nobis transferens spiritualiter panem in corpus vinum in sanguinem ut per haec duo memoremus quae fecit pro nobis de corpore suo c. he adds Thus also God has commanded us to do spiritually changing the Bread into his Body and the Wine into his Blood that by these two things we may remember what he hath done for us with his Body and Blood c. 5 Assertion The Fathers express in the same manner and as fully our substantial Change into Christ's Body as of the Bread into Christ's Body Yet none will from such Expressions assert the former and there is the same reason not to do the latter Gr. Nyssen (b) Orat. Catech. cap. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a little Leaven according to the Apostle likens the whole Mass to it self so the Body of Christ put to death by God coming into our Body do's change and convert the whole into it self And again a little after His immortal Body being in him that receives it changes the whole into its own Nature Cyril of Alexandria (c) In Joan. lib. 4. cap. 3. says He that receives me by a participation of my Flesh shall have Life in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being wholly transelemented into me P. Leo Magn. (d) De Nat. Dom. Serm. 10. Christi caro de utero virginis sumpta nos sumus We are the Flesh of Christ taken from the Womb of the Virgin. And elsewhere (e) Id. de Passion Serm. 14. Non aliud agit Participatio corporis sanguinis Christi quà m ut in id quod sumimus transeamus Ipsum per omnia spiritu carne gestemus The Participation of the Body and Blood of Christ intends nothing else but that we should pass into that which we receive That we may carry him in all things both in Spirit and Flesh Not as Bellarmine and others pervert the Sense reading gustemus Again in another place (f) Epist 23. In illa mysticâ distributione spiritualis alimoniae hoc impertitur hoc sumitur ut accipientes virtutem coelestis cibi in carnem ipsius quia caro nostra factus est transeamus In that mystical Distribution of Spiritual Food this is bestowed on us this is taken that receiving the Virtue of the Celestial Meat we should pass into his Flesh who was made our Flesh See more Testimonies to this sense in the Chapter following Position 3. CHAP. IX The Ninth Difference The Fathers differ from the Church of Rome in their Belief of Christ's Presence in the Eucharist The Church of Rome asserts the substantial Presence of Christ's Natural Body there but the Fathers deny it THe former is the Assertion of the Roman Church in the Trent Council in which an Anathema is pronounced (g) Conc. Trid. Sess 13. cap. 6. Can. 1. against such as deny That in the Holy Sacrament of the Eucharist is contained truly really and Substantially the Body and Blood of Christ but shall say That he is in it only as in a Sign or Figure or Virtue And the Catechism ad Parochos (h) Part. 2. de Eucharist n. 25. says That the True Body of our Lord Christ the same that was born of the Virgin and sits in the Heavens at the Right-hand of the Father is contained in this Sacrament I will now
God our Saviour gave us an Example that as often as we do this we may call to mind that Christ has died for us all Therefore we call it Christ's Body that when we remember this we may not be unthankful for his Grace As if one that was a dying should leave some Pledge to one whom he loved which he after his death when ever he look'd upon could not contain his Tears if he perfectly loved him Bede (d) In Proverb lib. 1. c. 3. Sicut in medio Paradisi lignum vitae positum testatur Moses ita per Sapientiam Dei viz. Christi vivificatur Ecclesia cujus nunc Sacramentis carnis sanguinis pignus vitae accipit in futuro praesenti beatificabitur aspectu has also given us the same Account As says he Moses witnesses that the Tree of Life was placed in the midst of Paradise so by the Wisdom of God to wit of Christ the Church has Life given it in whose Sacraments of his Flesh and Blood she now receives the Pledge of Life and hereafter shall be made happy in a present Sight of him Where you see he distinguishes this Pledge from his present Aspect hereafter Gaudentius (e) In Exod. tract 2. Vere illud est haereditarium munus Testamenti ejus novi quod-quod nobis ea nocte qua tradebatur crucifigendus tanquam pignus suae praesentiae dereliquit Hoc illud est viaticum nostri itineris quo in hac via vitae alimur ac nutrimur donec ad ipsum pergamus de hoc seculo recedentes calls the Eucharist that hereditary Gift of his New Testament which on the night that he was delivered to be crucified he left with us as a Pledge of his Presence This is the Provision of our Journey by which we are fed and nourished in this way of Life till removing from this World we go to him Still we see it is a Pledge of Absence 3 Position Whatsoever Presence of Christ the Fathers speak of in the Eucharist they acknowledge the same in Baptism and in as full Expressions So that if we will follow the Fathers we may as well assert a Substantial Presence of Christ's Body in Baptism as in the Eucharist But this on all hands is denied Gaudentius (f) Tract 2. in Exod. in fine Quem Sacramentis suis inesse credimus in the Place last cited speaking of our Lord Jesus says We believe him to be in his Sacraments He had spoke of both Sacraments before and his words may well be understood of both I am sure other Fathers give their full consent to it S. Basil (g) De Baptism lib. 1. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the Excellency of Christ's Baptism and the supereminent Glory of it says That Christ the Son of God has determined it That one greater than the Temple and greater than Solomon is here So Gr. Nazianzen (h) Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold one greater than the Temple is here to them that perfectly consider S. Ambrose (i) Apol. David c. 12. Christe in tuis te invenio Sacramentis speaking of Baptism says O Christ I find thee in thy Sacraments And again (k) De his qui initiant c. 2. Crede illic esse Divinitatis praesentiam Believe that there is the Presence of the Divinity So afterwards (l) Ibid. cap. 5. Crede adesse Dominum Jesum invocatum precibus Sacerdotum Believe that the Lord Jesus is present being invoked by the Prayers of the Priests S. Austin (m) In Joan. tract 50. Habes Christum in praesenti per fidem in praesenti per signum Christi in praesenti per baptismatis Sacramentum in praesenti per altaris cibum potum upon those words The poor ye have always with you but me ye have not always discourses thus concerning having Christ now Now thou hast Christ by Faith now thou hast him by the Sign of Christ now by the Sacrament of Baptism now by the Meat and Drink of the Altar Here you see he makes no difference of having Christ at present these several ways he mentions S. Chrysostome (n) Hom. 51. in Matth. Lat. Graec. Savil. Hom. 50. pag. 322. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As when thou art baptized it is not he viz. the Priest that baptizes thee but it is God that holds thy Head by his invisible Power and neither Angel nor Archangel nor any other dare approach and touch thee c. The same Father * Id. Epist ad Colos Hom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus speaks of one to be baptized Thou shalt presently embrace our Lord himself be mingled with his Body be incorporated into that Body which is seated above whither the Devil cannot approach So the Author of the Commentaries upon S. Mark (o) Inter Opera Chrysost Hom. 14. Vos qui accepturi estis Baptismum primum tenete pedes Salvatoris lavate lachrymis crine tergite c. speaks to those that are to be baptized as if Christ were present You that are to receive Baptism first lay fast hold on the Feet of your Saviour wash them with your Tears wipe them with your Hair c. Marcus the Hermite (p) De Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of a baptized Person says Upon his Baptism he has Christ lying hid in him S. Chrysostome again (q) In Gal. 3. v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Christ be the Son of God and thou hast put him on viz. in Baptism having the Son in thy self and being made like to him thou art brought into one Kindred and Nature Again elsewhere (r) In Ephes 5. v. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Christ's partaking of our Flesh and Blood he says He communicated with us not we with him How then are we of his Flesh and of his Bones He means this That as he was begotten by the Holy Ghost without the concurrence of Man so are we regenerate in Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As therefore the Son of God was of our Nature so are we also of his Substance and as he had us in himself so also we have him in our selves And all this is by Baptism Cyril of Alexandr (s) Tom. 6. in Collectan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says of the Soul That it is conjoined perfectly to Christ by holy Baptism And tho' every one knows that Union supposes Presence and Nearness yet this is never made an Argument that Christ is present corporally in Baptism No more can such like Phrases used by him concerning the Eucharist be urged as a Proof of it S. Hilary (t) Lib. 8. de Trinit Nos verè Verbum cibo Dominico sumimus quomodo non naturaliter manere in nobis existimandus est c. Nos sub Mysterio verè carnem corporis sui sumimus per hoc unum erimus quia Pater in illo est ille
aright and are of a confirmed Faith must be persuaded that tho' Christ he absent from us in the Flesh having undertaken a long Journey to God and the Father that yet he compasses all things by his Divine Power and is present to them that love him c. And again (e) Ibid. in v. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemed to them intolerable to be separated from Christ tho' he was always present with them by the Power and Efficacy of the Spirit Elsewhere (f) In Joan. 14.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lays it down as a Rule That Christ's Spirit dwelling in the Saints supplies the Presence and Power of Christ in his absence And many more Places I might name out of him Their Sense is well exprest in that short Saying of the Author under S. Cyprian's (g) De Vnct. Chrysmat Inest veritas signo Spiritus Sacramento Name which I 'le again repeat Truth is in the Sign and the Spirit in the Sacrament S. Ambrose (h) De Spir. Sanct. l. 1. c. 10. propè finem knows of no other Presence of Christ now but what makes the Father to be present with him too and that is the Presence of the Spirit and of Grace His Words are very remarkable The Spirit then so comes Sic ergo venit Spiritus quemadmodum venit Pater dixit enim Filius Ego Pater veniemus mansionem apud eum faciemus Nunquid corporaliter Pater venit Sic ergo Spiritus venit in quo cum venit Patris Filii plena praesentia est Paulo post Probavimus igitur unam praesentiam esse unam gratiam esse Patris Filius Spiritus Sancti quae tam coelestis divina est ut pro eagratias agat Patri Filius c. as the Father comes For the Son said I and my Father will come and make our abode with him What do's the Father come corporally And the same may be ask'd too of the Son by what follows The Spirit so comes as that in him when he comes is the full Presence of the Father and the Son. A little after We have therefore proved that there is one Presence and that there is one Grace which explains what the Presence is of the Father Son and Holy Ghost which is so Celestial and Divine that the Son gives thanks to the Father for it c. Bede (i) Hom. ast de temp feria 6. Pasch observing how many times Christ appeared to his Disciples after his Resurrection says Hac ergo frequentia corporalis suae manifestationis ostendere voluit Dominus ut diximus in omni loco se bonorum desideriis divinitùs esse praesentem Apparuit namque ad monumentum lugentibus aderit nobis absentiae ejus recordatione salubriter contristatis Apparuit in fractione panis his qui se peregrinum esse putantes ad hospitium vocaverunt aderit nobis cùm peregrinis pauperibus quaecunque possumus bona libenter impendimus Aderit nobis in fractione panis cùm Sacramenta corporis ejus videlicet panis vivi casta simplici conscientia sumimus He designed to shew by these frequent Appearances that he would be spiritually or divinely present in all Places at the Desire of the Faithful He appear'd to the Women that wept at the Sepulcher he will be likewise present with us when we grieve at the remembrance of his absence He appear'd whilst they broke Bread to those who taking him for a Stranger gave him entertainment he will be likewise with us whilst we liberally receive the Poor and Strangers He will be likewise with us in the Fraction of Bread when we receive the Sacraments of his Body which is the Living Bread with a pure and chaste Heart All this speaks only the Presence of his Divinity and no other For as Alcuinus (k) In Joan. lib. 6. cap. 35. Et idem ipse Christus homo Deus Ergo ibat per id quod homo erat manebat per id quod Deus erat Ibat per id quod in uno loco erat manebat per id quod ubique Deus erat says The same Christ who is Man is likewise God he left them as to his Manhood but remained with them as to his Godhead He went away with reference to that by which he is but in one place N. B. yet tarried with them by his Divinity which is every where All Liturgies when the Eucharist is celebrated call aloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sursum corda Lift up your Hearts The meaning of which we are told by S. Austin (l) De bono Persev l. 2. c. 13. Quod ergo in Sacramentis fidelium dicitur ut sursum corda habeamus ad Dominum munus est Domini ut ascendat quae sursum sunt sapiat ubi Christus est in dextra Dei sedens non quae super terram c. What therefore is said in the Sacraments of the Faithful that we should lift up our Hearts to the Lord it is a Gift of the Lord. And he explains it That by the Divine Aid the Soul is helped to ascend and set its Affections upon things above where Christ is sitting at God's right Hand and not upon things on the Earth S. Jerom's Words (m) Ad Hedybiam qu. 2. Ascendamus cum Domino coenaculum magnum stratum mundatum accipiamus ab eo sursum calicem N. Testamenti ibique cum eo Pascha celebrantes inebriemur ab eo vino sobrietatis are very emphatical Let us with our Lord ascend the great upper Room prepared and made clean and receive from him above the Cup of the New Testament and there celebrating the Passover with him be inebriated by him with the Wine of Sobriety All you see is above and our Presence too with him there S. Chrysostome (n) Hom. 24. in 1 Cor. 10. speaking how we ought to approach to the tremendous Sacrifice with Concord and ardent Charity says From thence we become Eagles and so fly to Heaven it self For where the Carcase is thither will the Eagles come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calls his Body the Carcase because of his Death and he calls them Eagles shewing that he who comes to this Body ought to be sublime and have nothing common with Earth nor be drawn downward and creep but continually fly upward and look to the Sun of Righteousness and to have the Eye of his Mind quick-sighted For this is a Table for Eagles not for Jackdaws Gr. Nazianzen (o) Orat. 28. contr Maxim. speaking of his Adversaries says Will they drive me from the Altars I know another Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Types the things now seen are upon which no Ax has been lift up no Iron Tool or other Instrument has been heard but is wholly a Work of the Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
(l) Tract in illud Evang. Quicunque dixerit verbum contra filium hominis expounding those words What if ye see the Son of Man ascending where he was before It is the Spirit that quickneth the Flesh profiteth nothing c. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He affirmed both of himself the Flesh and Spirit and made a difference betwixt the Spirit and the Flesh that not only believing that of him which was visible but what was invisible they might learn that those things which he spake were not carnal but spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For to how many could his Body have sufficed for Meat that it should be made the Food of the whole World But therefore he mentions the Son of Man's Ascension into Heaven that he might draw them from this corporal Conceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hereafter might learn that the Flesh he spake of was celestial Meat from above and spiritual Nourishment to be given by him c. It will suffice all the World if we follow Tertullian's (m) De Resurr c. 37. Quia sermo caro erat factus proinde in causam vitae appetendus devorandus auditu ruminandus intellectu fide digerendus Advice Since the Word was made Flesh he is to be long'd for that we may live to be devoured by Hearing to be chewed by Understanding and digested by Faith. It is an excellent Comment on this which Eusebius gives us (n) Lib. 3. Eccl. Theol. c. 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon those words of John 6. The Flesh profits nothing c. Do not imagine that I speak of that Flesh I am encompassed withal as if you must eat that nor think that I command you to drink sensible and corporeal Blood But know that the very Words that I have spoken to you are Spirit and Life So that these very Words and Speeches of his are his Flesh and Blood whereof whoso is always Partaker being nourished as it were with heavenly Bread shall be a Partaker of heavenly Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not the hasty hearing of those things by me of Flesh and Blood trouble you for things sensibly heard profit nothing but it is the Spirit that quickneth them that can spiritually hear them S. Basil (o) In Psal 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the same There is an intellectual Mouth of the inward Man whereby he is nourished who receives the Word of Life which is the Bread that descended from Heaven Facundus Hermian (p) Lib. 12. Defens 3. capit c. 1. takes this of eating Christ's Flesh to be a Mystery and that S. Peter when he answered Lord whither should we go thou hast the Words of Eternal Life did not then understand it For says he Quod si mysterium intellexisset hoc potius diceret Domine cur abeamus non est cûm credamus nos corporis sanguinis tui fide salvandos if he had understood the Mystery he should rather have said Lord there is no reason we should go away since we believe we shall be saved by Faith in thy Body and Blood. He means his Death and Passion which is his Sense of eating Christ's Body and Blood. Theodorus Heracleot (q) Catena in Joan. 6.54 55. refers this eating Christ's Flesh to the sincere embracing the Oeconomy of his Incarnation These says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the reasoning of their Minds by assenting to it as it were tasting the Doctrine do rationally or spiritually eat his Flesh and by Faith partake of his Blood. S. Chrysostom (r) Hom. 46. in Joan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. upon those words It is the Spirit that quickneth the Flesh profiteth nothing reckons up some of those carnal Doubts that profit nothing as It is a carnal thing says he to doubt how Christ descended from Heaven and to imagine him to be the Son of Joseph and how he can give us his Flesh to eat All these are carnal which ought to be mystically and spiritually understood Cyril of Jerusalem (s) Catech. Mystag 4. says That the Jews for want of understanding spiritually Christ's words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imagined that Christ exhorted them to devour his Flesh which is hard to be distinguish'd from the Roman Churches Oral Manducation This carnal Fancy might well make them shrink and cry out This is a hard Saying who can hear it For as S. Austin (t) Cont. advers Legis l. 2. c. 9. Horribilius videatur humanam carnem manducare quam perimere humanum sanguinem potare quam fundere well observes It seems more horrible to eat Humane Flesh than to kill it and to drink Mans Blood than to shed it Origen's (u) Prolog in Cantic Est materialis hujus hominis qui exterior appellatur cibus potusque naturae suae cognatus corporeus iste sc terrenus Similiter autem spiritualis hominis ipsius qui interior dicitur est proprius cibus ut panis ille vivus qui de coelo descendit c. Rerum vero proprietas unicuique discreta servatur corruptibili corruptibilia praebentur incorruptibili verò incorruptibilia proponuntur words for I see no good reason to question they are his are enough to convince effectually all such carnal Jews and Christians There is a Meat and Drink for this material and outward Man as we call him agreeable to his Nature viz. this corporeal and earthly Food There is likewise a proper Food for the spiritual or as we call it inward Man as that living Bread that came down from Heaven c. But the Property of things is reserved to each distinct and corruptible things are given to that which is corruptible and incorruptible things are proposed to that which is incorruptible Greg. Nyssen (x) Hom. 1. in Cantic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also well expresses it thus There is an Analogy betwixt the Motions and Operations of the Soul and the Senses of the Body c. Wine and Milk are judged of by the Taste but these being intellectual the Power of the Soul that apprehends them must be altogether intellectual S. Chrysostom (y) Homil. 26. in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said well That Christ gave himself to us for a spiritual Feast and Banquet And Procopius Gazaeus (z) Comment in Exod. Coelestis seu divinus Agnus animarum solet esse cibus The Celestial and Divine Lamb is wont to be the Food of Souls S. Austin (a) Tract 1. in Epist Joan. Ipsum jam in coelo sedentem manu contrectare non possumus sed fide contingere indeed tells us We cannot handle him who now sits in Heaven yet says he we may touch him by our Faith. For as he says elsewhere (b) Tract 26. in Evang. Joan. Non ad Christum ambulando currimus sed credendo nec motu
and worshipped Not to mention some extraordinary contingences such as the breaking out of a great Fire suddenly occasioning the drawing it out of its Retirement to oppose against and stop its fury Besides the Pope himself has often need of the reserved Host not to Take and eat according to the Institution but to take along with him when he in his Pontificals rides to any Church or takes a Journey to a City this always accompanies him and the Book of Sacred Ceremonies will give you an account of the Horse and the colour of it upon which it is set with the Bell about his Neck and the pompous Train the Canopy carried over it and lighted Torches before it c. Let me only add farther That in that case which is pretended to be the great occasion for the reservation of the Eucharist I mean to be in readiness for sick Persons yet even here the Procession and the Pomp and the Magnificence in the conveying it to such Places and the Receiving the Adorations of all it meets seems to be as much designed as the communicating those sick Persons which they will be contented as soon to let alone as to abate those attending Ceremonies The Ancient Church had very homely practices they used and suffered in cases of great necessity things that this Church would account incongruous if not profane Such as that which Dionysius of Alexandria (f) Apud Euseb Hist Eccles l. 6. c. 44. relates concerning old Serapion who when he lay a-dying sent a young Grand-child of his to call one of the Presbyters of Alexandria to give him the Sacrament Who by reason of Ilness not being able to go along with him he made no more ado but took a little portion of the Eucharist and gave it into the Youth's Hand and directed him to moisten it and so to infuse it into his Mouth which he did and immediately upon the swallowing it the old Man expired I Question whether the Gentlemen of the Roman Church will allow this to be a true Communion but I believe with their perswasions they would not follow it for a World. We may more than guess so by a remarkable Story Nic. Trigautius tells us of what was resolved upon by the skilful Jesuits in a Case exactly like the former (g) Nic. Tâ—â—gantii exped apud Sinas l. 5. c. 7. p. 503. Neque domi loco convenienti celebrari poterat neque pro majestate per vicos deferri solabantur igitur illum socii necessaria peccatorum confessione perfunctum posse sine viatico quod legitime impeditus minimè susciperet coelestem gloriam introire at Pekin in China One Fabius who had been converted and baptized being above Eighty Years old fell sick to Death and having been confess'd of his Sins with great earnestness desired to receive the Sacrament for his Viaticum but there being no convenient place at his House to celebrate it in nor liberty to carry it through the Streets in Pomp and requisite State they comforted him with the consideration of his having made confession of his Sins which was necessary and told him that he might without taking the Sacrament when he was lawfully hindred go to Heaven and so they left him These admirable Casuists you see determine against communicating the dying Person when it could not be performed with the majestick Ceremonies they desired The Priest of Alexandria and the Fathers in China differ very widely in their Practice and you may be sure their Perswasions in this matter were as different the Man himself indeed he tells us found a way to get the Communion at last by throwing himself into their House but it was not till they had made a little Procession within doors till the Tapestry was spread on the Floors and the Tapers lighted nothing could be done In a word to perswade People of the necessity of these Pomps and Solemnities in conveying the Sacrament to the Sick they produce several Miracles * See the School of the Eucharist Title Asses and Mares c. how when the Priests have carried the Eucharist through Fields without attendance Troops of Asses and Mares have run to supply this defect and having first fallen down on their Knees to worship the Deity he carried they have accompanied him to the Place waited at the sick Man's Door till all was over and then marched back again in good order with him God showing by these respects paid to it by Beasts what he expected much more from Men. 2. Difference relates to what was received in the Eucharist wherein we also see a plain disagreement in the usages of the Primitive and the present Roman Church Which is this The Ancient Church allowed great Liberty privately to reserve what had been publickly received in the Eucharist Which would be now a great Crime in the Roman Church so far from being allowed It is undeniable that anciently this was allowed whether they did well or ill in it is not at all the question but concerning the Matter of Fact. S. Basil (h) Epist 289. thinks that the Custom took its rise from Times of Persecution when Christians were forced to flee into Desarts and live in solitude having not the presence of a Priest to communicate them they had the Sacrament reserved by them and communicated themselves But he says even when this Reason ceased this became afterwards an inveterate Custom And in Alexandria and Egypt the Laicks commonly had the Sacrament by them in their own Houses (i) Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he says expresly this which they so reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all liberty as his Phrase is was a Particle received from the Priest's Hand in the Church So Nazianzen (k) Orat. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. says of his Sister Gorgonia Whatsoever of the Antitypes of the precious Body and Blood of Christ her Hand had treasured up c. Which very phrase intimates that at several times she had reserved and made a collection of the Consecrated Elements Tertullian supposes it a common practice in his time when he says (l) Lib. 2. ad Vxor Non sciet maritus quid secretò ante omnem cibum gustes c. Thy Husband will not know what it is thou tastest secretly before all other Meat c. It is true indeed that in the Councils of Saragosa and Toledo in Spain this was prohibited in the 4th Century upon occasion of the Priscillianists who did receive the communion as others did and reserved it and so could not be discovered tho' they never took it against whom Learned Men think those Councils made those Canons which anathematized those that received but did not take it down but reserved it However the foresaid Custom still prevailed in other Places as might be shown if it were needful as far as the 11th Century As for the present Church this is wholly a Stranger to them they will have
Wine in a Cup and said Drink ye all of this This is my Blood which is shed for many for the Remission of Sins The Apostles did as Christ commanded they consecrated Bread and Wine for the Eucharist And to his memory also afterward every one of their Successors and all Christ's Priests According to Christ's Command by the Apostolical Benediction did consecrate Bread and Wine in his Name Now Men have often disputed P. 470. and do it still How that Bread which is prepared of Corn and is baked by the heat of Fire can be changed into Christ's Body and how that Wine which is pressed out of many Grapes by any blessing of it can be changed into our Lord's Blood Now to such Men I answer that some things are spoken of Christ by signification some others by a known thing It is a true thing and known that Christ was born of a Virgin and voluntarily suffered Death and was buried and this Day rose from the Dead He is called Bread and a Lamb and a Lion and otherwise by signification He is called Bread because he is our Life and the Life of Angels He is called a Lamb for his Innocency A Lion for his Strength whereby he overcame the strong Devil Yet notwithstanding according to true Nature Christ is neither Bread nor a Lamb nor a Lion. Wherefore then is that Holy Eucharist called Christ's Body or his Blood if it be not truly what it is called Truly the Bread and Wine which are consecrated by the Mass of the Priests show one thing outwardly to Mens Senses and another thing they declare inwardly to believing Minds Outwardly Bread and Wine are seen both in appearance and in tast yet they are truly after Consecration Christ's Body and Blood by a Spiritual Sacrament An Heathen Child is Baptized yet he altereth not his outward shape though he be changed within He is brought to the Font full of Sin through Adam's Disobedience but he is washed from all his Sins inwardly tho' he has not changed his outward Shape So also that Holy Font-Water which is called the Well-spring of Life is like in Nature in specie to other Waters and is subject to corruption but the Power of the Holy Ghost by the Priest's Blessing comes upon that corruptible Water and after that it can wash both Body and Soul from all Sins P. 471. by spiritual Power We see now in this one Creature two things that whereby according to true Nature it is corruptible Water and that whereby according to the Spiritual Mystery it has a saving Power So also if we look upon that Holy Eucharist according to a corporeal Sense then we see that it is a Creature corruptible and changeable but if we own a spiritual Power there then we understand that Life is in it and that it confers Immortality on those that tast it by Faith. There is a great difference betwixt the insible Vertue and Power of this Holy Eucharist and the visible appearance of its proper Nature By its Nature it is corruptible Bread and corruptible Wine and by the Virtue of the Divine Word it is truly the Body and Blood of Christ yet not corporally so but spiritually There is much differencce betwixt that Body which Christ suffer'd in and that Body which is consecrated for the Eucharist The Body that Christ suffer'd in was Born of the Flesh of Mary with Blood and Bones with Skin and Nerves animated by a rational Spirit in humane Members but his Spiritual Body which we call the Eucharist is collected from many grains of Corn without Blood and Bone without Member or Soul wherefore there is nothing in it to be understood Corporeally but all is to be understood Spiritually Whatsoever is in that Eucharist which restores Life to us this is from Spiritual Virtue and from invisible Operation Therefore that Holy Eucharist is called a Sacrament because one thing is there seen and another thing understood that which is there seen has a bodily Nature that which we understand in it has a spiritual Virtue The Body of Christ that suffered Death P. 472. and rose from the Dead henceforth dies no more but is eternal and impassible That Eucharist is Temporary not Eternal it is corruptible and capable of division into minute Parts it is chewed with the Teeth and sent into the draught yet it will be true that according to spiritual Virtue it is whole in every part Many receive that Holy Body yet according to the spiritual Mystery it will be whole in every part Tho' some receive a lesser part of it yet there will not be more virtue in the greater part than in the lesser because it will be whole in all Men according to the invisible virtue This Sacrament is a Pledg and a Type the Body of Christ is the Truth We keep this Pledg Sacramentally till we come to the Truth it self and then is the Pledg at an end It is indeed as we said before Christ's Body and his Blood but not Corporally but Spiritually Do not dispute how this can be effected but believe it firmly that so it is Here follow some idle Visions which that credulous Age were fond of but are nothing to the purpose and therefore I omit them Paul the Apostle speaketh of the old Israelites writing thus in his Epistle to the Faithful P. 473. All our Fore-fathers were baptized in the Cloud and in the Sea and all ate the same spiritual Meat and all drank the same spiritual Drink for they drank of that spiritual Rock and that Rock was Christ That Rock from whence the Water then flowed was not Christ in a Corporal Sense but it signified Christ who declared thus to the Faithful Whosoever thirsteth let him come to me and drink and from his belly shall flow living Water This he said of the Holy Ghost which they that Believed on him should receive The Apostle Paul said that the People of Israel ate the same spiritual Meat and drank the same Spiritual Drink because the heavenly Food that fed them for forty Years and that Water that flowed from the Rock signified Christ's Body and Blood which are now dayly offered in the Church of God. It was the same which we offer to day not corporally but spiritually We told you before that Christ consecrated Bread and Wine for the Eucharist before his Passion and said This is my Body and my Blood he had not yet suffered and yet he changed by his invisible Power that Bread into his Body and that Wine into his Blood as he did before in the Wilderness before he was born Man when he turned the heavenly Food into his Flesh and that Water flowing from the Rock into his Blood. P. 474. Many Persons ate of the Heavenly Food in the Desart and drank of the Spiritual Drink and yet as Christ said are dead Christ meant not that Death which no Man can avoid but he understood eternal Death which several of