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A66174 A discourse of the Holy Eucharist, in the two great points of the real presence and the adoration of the Host in answer to the two discourses lately printed at Oxford on this subject : to which is prefixed a large historical preface relating to the same argument. Wake, William, 1657-1737. 1687 (1687) Wing W240; ESTC R4490 116,895 178

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Communion That no Adoration is intended or ought to be done either to the Sacramental Bread and Wine there bodily received or to any Corporal Presence of Christ's Body and Blood For that the Sacramental Bread and Wine remain still in their very Natural Substances and therefore may not be adored for that were Idolatry to be abhorred of all Faithful Christians and the natural Body and Blood of our Saviour Christ are in Heaven and not here it being against the truth of Christ's natural Body to be at One time in more places than One. This then being sufficiently cleared let us see what this Author has to observe against it 1. He supposes that we will grant Treatise 1. Ch. 4. §. 39. p. 27. that if there were a Corporal Presence of Christ's Natural Body in this Holy Sacrament then Kneeling and Adoration would be here also due upon such an Account He means that were Christ himself here in his Body actually present He ought to be adored and this he need not doubt of our readiness to grant 2. Tho the Corporeal Presence of Christ's Body Ib. §. xl i.e. of its being there ad modum Corporis or clothed with the ordinary Properties of a Body be deny'd as it is not only by the English Divines but by the Lutheran and Roman Yet let there be any other manner of Presence known from Divine Revelation of the very same Body and Blood and this as Real and Essential as if Corporeal and then I do not see but that Adoration will be no less due to it thus than so Present Now to this I shall at present only say That the Supposition being absurd do's not admit of a rational Consideration Those who deny a bodily Presence of Christ's Body in the Eucharist and ask whether Adoration may not be paid to his Body which is confess'd not to be bodily present there supposing it to be there some other way ought to have no other satisfaction than this that they suppose an Impossibility a thing which cannot be and therefore concerning which no reasonable Answer can be given Some I know have been more free and allowing for the unreasonableness of the Supposal have resolved contrary to our Author But I think it very needless to dispute of the Affections of a Chimera and wrangle about Notions that have neither Use nor Existence 3. Treatise 1. p. 28. §. xli He observes lastly That the Church of England hath believed and affirmed such a Presence he means of Christ's Body in the Eucharist to which they thought Adoration due I presume it was then in the Times of Popery for since the Reformation I have shewn before that she has always held the contrary But our Author will prove it and that since the Reformation Ibid. For he says he has in his time met with no less than five of our Writers and those of no mean Account neither that have been of this Opinion This indeed is a very notable way of proving the Doctrine of our Church But what now if I should bring him fifteen Others that have deny'd it then I hope the Doctrine of the Church of England may be as fair for the contrary But we will examine his Evidence First Treatise 1. §. xlii p. 28. Bishop Andrews he says declares that tho we adore not the Sacrament yet we adore Christ in and with the Sacrament besides and without the Sacrament and assures the World that K. James looked upon Christ to be truly present and truly to be adored in it How this Bishop thought Christ truly present in the Sacrament we have seen before and may from thence easily conclude how he supposed he might be adored there viz. As in all other Holy Offices in which we confess Him by his Divine Power to be present with us but especially in this Sacred Mystery And thus we all adore him both in and with and without the Sacrament we confess him to be truly present and therefore truly to be adored by us But now for Christ's Natural Body of which and not of Christ himself our Dispute is if that be any otherwise truly present than as we before shew'd let it be remembred that according to this Bishop it must not be his Glorified Body See above his Body as it now is but his Body Crucified his Body as offer'd for us and in the State of his Death so He expresly affirms and this I believe our Author himself will confess in his sense to be impossible His next Witness is Bishop Taylor We worship Treatise 1. §. xliii p. 28. He means says this Author the Body or the Flesh of Christ in the Eucharist But is he sure the Bishop meant so If he be I am sure the Bishop thought we all of us committed Idolatry in so doing For being consulted as we have seen above whether without all danger of Idolatry we may not render Divine Worship to our Blessed Saviour as present in the Blessed Sacrament or Host See Polemical Discourses 5. Letter at the end p. according to his Humane Nature in that Host He expresly declares We may not render Divine Worship to Him as present in the Blessed Sacrament according to his Humane Nature without danger of Idolatry because he is not there according to his Humane Nature and therefore you give Divine Worship to a Non Ens which must needs be Idotry And indeed this our Author knew very well was his Opinion who himself in his next Treatise cites the xiiith Section of his Real Presence Treatise 2. p .9 §. vi n. 2. which was written on purpose to prove the unlawfulness of worshipping Christ's Body in this Sacrament But dissimulation of other Mens Opinions in matter of Religion is perhaps as lawful on some Occasions as if it were their own And why may not an Author prevaricate the Doctrine of his Adversary in defence of the Catholick Faith since I have read of a * The Story was publish'd in the Memoirs of Monsieur D'eageant printed with permission at Grenoble 1668. pag. 246 I will set it down in his own words Il'y avoit deja quelque tems que D'eageant avoit gagné l'un des Ministres de la Province de Languedoc qui etoit des plus employez aux Affaires meneés de ceux de la R. P. R. en l'Estime particuliere de Monsieur de Lesdiguiers Il avoit meme secrettement moyenne sa Conversion obtenu un Bref de Rome portant qu' en core qu' il eut etè receu au giron de l'Eglise il luy etoit permis de continuer son Ministere durant 3 Ans pourveu qu'en ses preches il ne dit rien de contraire à la creance de la vraye Eglise qu' il ne celebrât ponit la cene Le Bref fût obtenu afinque le Ministre pût estre continué dans les Emplois qu'il avoit decouvrir les
esse in Eucharistiâ Becani manuale l. 3. c. 9. p. 501. Ed. Luxembergi 1625. The Calvinists says he deny the Body and Blood of Christ to be truly really and substantially present in the Eucharist On the other Here is one will prove that they believe his very Body his natural Body now in Heaven to be nevertheless at the same time in the Holy Sacrament It were to be wish'd that they would let us once know what 't is they will stick to and not by such contradictory charges shew to all the World that both their Accusations may be false but that it is utterly impossible they should both be true And indeed in this very instance they are both false CALVIN The Calvinists hold neither the one or other of these Extreams In the Edition of his Institutions printed at Basil 1536. Mr. Calvin thus delivers his Opinion of the Body and Blood of Christ in the Holy Eucharist We say Dicimus verè Efficaciter exhiberi non autem naturaliter Quo scil significamus non substantiam ipsam corporis seu verum naturale Christi corpus illic dari sed omnia quae in suo corpore no●is Beneficia Christus praestitit EA est corporis PRAESENTIA quam Sacramenti ratio postulat Edit Basil 8o. 1536. that they are truly and Efficaciously exhibited to us but not naturally By which we signifie not that the very Substance of his Body or that the true and natural Body of Christ are given there but all the Benefits which Christ did for us in his Body THIS is that PRESENCE of his Body which the nature of the Sacrament requires But because I do not find these words in the Editions of that Book since least any one should thereupon conclude that he had also changed his Opinion we may observe the very same delivered by him in * Dilucida explicacio c. Contra Westphalvir Edit Anno 1561. another of his Books and which will be so much the more considerable in that it was written purposely for the clearing of this matter Now in this he affirms † Christi corpus non modò semel fuisse datum in salutem nostram dum ad explanda peccata immolatum in cruce fuit sed quotidiè nobis in alimentum porrigi ut dum ipse habitat in nobis bonorum etiam eius omnium societate fruamur Apud Hospin Hist Sacram. Part 2da Ann. 1561. p. 477. That Christs Body was not only once given for our Salvation but is also every day reached out to us for our Sustenance that so whilst he dwells in us we may also enjoy the Fellowship of all his goods Then he explains How Christ is our food viz. † Rursum alimentum à nobis vocatur hoc sensu quia incomprehensibili spiritûs Virtute nobis vitam suam inspirat ut fit nobis communis non secus atque à radice arboris vitalis succus in ramos se diffundit vel à capite in singula membra manat Vigor Ibid. Imprimis obstaculum de corporis immensitate submovere necesse est Nisi enim conster finitum esse caelóque comprehendi nulla erit dissidii conciliandi Ratio p. 478. Christus sicuti in gloriam coelestem semel est receptus ita lecorum intervallo quoad carnem est à nobis dissitus Divinâ autem Essenti●● virtute gratiâ etiam spirituali caelum terram implere Idem ergo Corpus quod semel filius Dei Patri in sacrificium obtulit quotidie nobis in Coena offert ut sit in Spirituale Alimentum Tantùm de modo tenendum est non opus esse descendere carnis Essentiam è coelo ut eâ pascamur sed ad penetranda impedimenta superandam locorum distantiam sufficere Spiritùs virtutem Commenta procul facessant qualia sunt de Corporis ubiquitate vel de occultâ sub panis symbolo inclusi●ne vel de substantiali ejus in terris praesentiâ H●spin p. 478. Haec omnia refert ex illo Calvini loco because by the incomprehensible Vertue of the Holy Spirit he inspires his Life into us that he may communicate it to us no less than the vital juice is diffused from the Root into all the Branches of the Tree or than Vigour flows from the Head into all the members He declares Christs Body to be finite and enclosed in Heaven and therefore as to his Flesh to be distant in place from us That it is not necessary that the Essence of his Flesh should descend from Heaven that we may be fed with it but that to remove all such impediments and overcome the distance of places the Virtue of the Spirit is sufficient In short that all inventions contrary to this are to be rejected such as The Vbiquity of Christs Body the inclosing of it under the Symbol of Bread and his Substantial presence upon Earth BEZA By all which it sufficiently appears that Mr. Calvin was no friend to our Authors Fancy but evidently explained the Real Presence after that Spiritual manner we have before laid down For Beza and the rest as he calls them of the same Sect we cannot better learn their Opinion than from the Acts of the Colloquy of Poissy and which chiefly lay upon this Point At this conference the most eminent Men of the Calvinian Party were assembled the first of them which spoke was Beza In that part of his Discourse which referr'd to the Holy Eucharist his words were much like those which our Author has quoted out of him And by his own Exposition of them we shall be better able to judg of his meaning than by his Adversaries Gloss * See Hospin Hist Sacram. Part. 2. ad Ann. 1561. p. 515. Edit Genev. 1681. Comment de statu Relig. reipub in Galliâ ad Ann. 1561. p. 112. Et postea pag. 138. ita se exprimit in eundem planè sensum affirmamus J. C. adesse in usu Coenae in quâ nobis offert dat verè exhibet Corpus suum sanguinem suum operatione Spiritus Sti. nos verò recipimus edimus bibimus spiritualiter per fidem illud ipsum corpus quod pro nobis mortuum est eùmque illum sanguinem pro nobis effusum Edit Ann. 15●7 8o. Beze Hist Eccles. pag. 595 596. For all this see Beza's own History ad Ann. 1561. p. 524. And when in the Conference D' Espense pressed them with departing from Calvin Beza declared that they were not at all contrary to him That for the word Substance which he sometimes used in expressing Christs Real Presence it was only to signifie that they did not seign any irraginary Body of Christ or fantastick reception or communion of His Body in this Holy Supper But that for the rest they all believed that no one could participate of him otherwise than Spiritually and by Faith not in taking Him into the Mouth or earing him with the Teeth See pag.