vel Spiritualis illa atque Divina de qua ipse dixit caro mea vere est cibus sanguis meus verè est potus vel caro sanguis quae Crucifixa est qui militis effusus est lancea S. Hierom. Comment in Ep. ad Ephes cap 1. understood in a twofold sense either for the Spiritual and Divine Flesh and Bloud of which our Lord said my Flesh is meat indeed and my Bloud is drink indeed or for that Flesh and Bloud which was Crucified and which was poured out by the Souldiers Spear So doth S. Austin distinguish the Invisible the Intelligible the Spiritual Gratian. de Consecr dist 2. cap. 148. Flesh and Bloud of Christ from that Visible that Palpable Body of his which is full of Grace and of the Divine Majestie This he calls strictly and properly the Body of Christ Donec seculum finiatur sursum est Dominus sed tamen hic etiam nobiscum est veritas Domini Corpus enim Domini in quo resurrexit unto loco esse oportet Veritas autem ejus ubique diffusa est Id. cap. 144. Quaere whether it should not be read Virtus instead of veritas Whereas in some Ancient Authors and specially in S. Austin there is mention made of Veritas Domini and Veritas corporis Dominici c. I mistrust that those Expressions are corrupt and that we should read Virtus Domini and Virtus corporis c. Albertinus observed a corruption in a passage of S. Cyril Translated out of Greek into Latin by Thomas Aquinas in the Catena There 't is thus Influit Deus oblatis vim vitae convertens ea in veritatem propriae carnis whereas it should have been rendred in virtutem propriae carnis for 't is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Albertinus shews out of Victor Antiochenus his Comment upon S. Mark preserved in the Kings Library at Paris Albertin de Sacr. Euchar. lib. 2. pag. 752. Here was a Palpable Trick so there might be in other such instances for ought we know the other he calls the truth of his Body meaning the Virtue of it and saith positively that till the end of the world the Lord is in heaven above nevertheless that the truth of the Lord is with us here below For that Body of Christ wherein he arose is necessarily to be in one place but the truth or Virtue thereof is diffused every where St. Ambrose speaking of that Body which is received in the Eucharist calls it the Spiritual S. Ambros de Mister c. 9. Body of Christ the Body of a Divine Spirit and this I confidently affirm of all the Ancients who have either purposely interpreted or occasionally quoted those words of Christ in the sixth of S. John that they all understand him to speak of our feeding upon him after a Spiritual manner and of Spiritual food of Spiritual Flesh of Spiritual Bloud which he doth give us from Heaven to eat and drink of Secretly and Undiscernably always distinguishing this Spritual Body not onely from the Substance of the Holy Elements but also from that Natural Body of Christ which he took of the Substance of the Holy Virgin 2. This then being manifest that our Saviour hath a Spiritual body of which and of which alone we do participate I am now in the next place to shew what that spiritual Body is Now by his spiritual body we mean the spiritual virtues of his glorified Body those Heavenly streams of Grace which flow from him those vital Powers which we receive into our Bosoms through him those Divine operations which our poor Souls depend upon him for those Coelestial and admirable influences which are derived to his whole Church from his Throne of Glory For the right understanding of this matter we must consider 1. That the Body of Christ is filled not only with the habitual Graces of the Holy Spirit where with he was anointed above his Brethren but filled too even with the Majesty of the God head so that in him all the fullness of the God-head dwelleth bodily that is really substantially and fully Col. 2. 9. 2. We must consider that of his fullness all we do now receive plentifully and Grace upon Grace as St. John tells us Jo. 1. 16. So that tho Christ be in Heaven above all Principalities and Powers and there is to remain until the restitution of all things yet is he unto every one of us the Source and principle of Life Virtue goeth out of him even now still he imparteth himself to us after an ineffable but effectual manner and the meanest Soul in his Church is no more hid from the Emanations of his Grace than the least Plant in a Garden is hid from the influence of the Sun Hence it is that we are said to be made partakers of the Divine Nature 2 Pet. 1. 4. Because we do partake of those Divine Graces and Influences which flowing from Him do transform and shapen Us into his own likeness And this is that anointing which St. John speaks of 1. Jo. 2. 20. Ye have an unction from the Holy one meaning that plentiful effusion of the Holy Spirit through the Man Christ Jesus whereby the Love of God is shed abroad in our Hearts For Christ himself hath received the Spirit without measure and is anointed with the Oyl of gladness above his Brethren but this is like the Oyntment which was upon Aaron it was poured out upon his Head but it ran down even to the skirts of his cloathing and perfumed his whole Body So doth the Spirit of Christ descend from Him upon Us in streams of bliss and joy and every drop of comfort which falleth upon our hearts is a distillation from him whom God hath made the head of his Church At present I do only suppose what shall be shew'd by and by that every faithful Christian doth derive Virtues from the Blessed Jesus which do relieve and operate upon our Souls as those Virtues did upon the Bodies of such as were healed and relieved by him in the days of his Flesh For St. Luke tells us Luk. 6. 19. that there went Virtue out of him so that he healed them all And when that poor Woman had been healed of her bloody issue only by touching our Saviours Cloathes he himself said that virtue had gone out of him Mark 5. 30. which Story is related by St. Luke too who adds also that Jesus perceived that Virtue was gone out of him Luc. 8. 46. And if such wonders were wrought by the Virtues of his body in his state of Servitude and Humiliation we may well believe that he now casteth upon every member of his Church more Abundant Virtues and influences since his body now is infinitely Glorious and Vivifick by reason that the Divinity which was hid in him before abideth in it in its greatest plenitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Ignat. Ep. ad Ephes 3. Now these spiritual Virtues we
To give you the sense and words of a Bp. Taylor grand Exempl p. 483. learned and good man If we consider how this Sacrament is intended to unite the Spirits and affections of the World and that it is defusive and powerful to this purpose for we are one Body saith St. Paul because we are partakers of one Bread possibly we may have reason to say that the Wars of Kingdoms the Animosities of Families the infinite multitude of Law Suits the personal hatreds and the Universal want of Charity which hath made the world miserable and wicked may in a great degree be attributed to the neglect of this great symbol and instrument of Charity It is upon these accounts that our wise and watchful Governours have taken a very Christian and strict care that this Sacrament may be universally received by all who are capable to receive it presuming that if any Remedies can do us good in a Case so sad and desperate the Bread of Heaven by the blessing of God will do it And to promote as much as lieth in me so noble a design I am resolved by Gods assistance to discourse largely by degrees upon this whole Subject in the plainest and most Didactical manner I can and to endeavour to lead teachable persons into a clear Understanding and full Knowledge of this Mystery For as well the neglect as the abuse of This Sacrament doth greatly proceed from several mistakes and errors which deceived people entertain about it the removal whereof is very necessary though it will cost a great deal of labour and Consideration Divers of our Enthusiasts are perswaded that Christ instituted this Ordinance only for the Apostles and for Believers in the Apostles days which vile conceit renders the use of this Solemnity altogether needless now Those Blasphemous Hereticks the Socinians though they allow it to be a Sacred rite that is at sometimes and in some measure necessary by vertue of Christs Command yet they deny it to contain any thing that is mysterious or a Opus nostrum est nibil prorsus miri in se continens aut prae se ferens Socin de cana Domini admirable or to be effectual towards the increase of Faith or pardon of Sin or other benefits which we ascribe unto it or to be any ways Instrumental for the conveying of Christ Body no not after a * Dico in sumptione illa panis vini quae fit in caena Dom in nihil praeter panem ipsum vinum sive à credentibus sive a non credentibus accipi nec corporaliter nec Spiritualiter id ibid. Spitual sort but they look on it only as a thankful commemoration of Christs Love Now this conceit serves both to make men slack to receive and to make their minds very flat and their hearts very cold or very little affected at the receiving of this Sacrament As these ascribe too little so others there are who ascribe too much to this Sacrament being confidently perswaded that the very Natural body of Christ in which he ascended into Heaven is actually communicated unto all however they be inwardly qualified or disposed Now this opinion is as mischievous as it is senseless for it takes men off from preparing themselves after a due manner upon a groundless presumption that they shall receive our Saviours body whether they repent heartily or no. Many among us look upon receiving to be not so much their Duty as their priviledge taking it for granted that they are the precious Vessels of Election chosen by God from all eternity and absolutely ordained to Eternal Life and imagining too that this solemnity is only a kind Treat on Gods part at which they are admitted to eat as men that are supping with a Friend Now this fancy serves not to humble or mortifie their Spirits but to fill their Souls with uncharitableness with conceitedness and Pride when they do approach and to make them rude an Irreverent at the time of Receiving Some again think that if they be but unprepared that is if they live in a course of Sin their case is well enough yet if they do not come to the Sacrament at least they believe that they may be saved without coming and be saved with the greater certainty and ease And this principle emboldens men to live in a continual breach of Christs Law and opens a gap to all Wickedness and immorality I have also known divers who have thought that the work of preparation is not theirs unless as Patients but a work which belongs only unto God to do for them And this Principle infus'd into them by Ignorant or ill men encourages many to be idle and to Sleep waiting for the good hour when God shall touch them from Heaven and presuming that when he sees his own time he will stir them and fit them for himself by an immediate and irresistible power There are some too who though they be convinced that their own endeavours are necessary as workers together with God yet look upon the thing it self to be impracticable supposing that when they have done all they can they cannot be prepared sufficiently and so as to be worthy Communicants And besides many well meaning people are afraid to come to the Lords Table being scared away either through a sad remembrance of some Crimes past or through a great mistrust of themselves for the time to come or through false notions of that Preparation which is necessary in order to the Sacrament and of those Obligations and Tyes which it lays upon us and generally I have found that mistakes concerning the Covenant of Grace have with-held persons who otherwise have been well-dispos'd from the use of this most Solemn and weighty ordinance Seeing then that Errors about this matter are so various and of such evil and deadly consequence it followeth that 't is greatly for the interest not of particular persons only but of the Church in general that people be rightly and fully instructed in all points relating to this Sacrament for were we all so rightly informed and so unanimous as to meet together like friends and Christians at the Altar of God we should be the most happy Nation under the Sun For the compassing of these ends I cannot think of a more profitable way then to discourse fully and purposely 1. Of the Nature of this Christian Banquet 2. Of the ends whereunto it was instituted 3. Of the Benefits we receive thereby 4. Of the necessity that is upon us all to participate of it 5. Of the Preparation necessary in order to a due participation 6. Of that deportment which is requisite at the time of Receiving 7. Of that care which is to be used afterward and this method I hope will take in the whole Compass of those things that are fit to be spoken of upon this Subject CHAP. I. Of the Nature of this Sacrament That it is a sacrifical Feast Sacrifical Feasts used both by Heathens and
and therefore St. Paul calls it the Annunciation the Declaration or the shewing forth of the Lords death 1 Cor. 11. 26. alluding manifestly to the Haggadah at the Jewish Passeover By this that has been spoken it doth plainly appear that this Holy Solemnity is Analogous and answerable to those Religious Feasts which were used of old and especially to the Paschal Feast which observation will help us not only to understand fully the purport of this Mystery but also to baffle the pretences of those Monsters of Hereticks the Socinians who give a very mean and contemptuous account of the Lords Supper For they take no notice of any strict engagements it lays upon us to an Holy Life they believe not the Sacrament to be a Seal of Gods favour and Grace so far are they from owning this that Socinus had the confidence Multo praestantior sine dubio respectu veteris faederis fuit sanguis ille pecudum quam respectu novi sit panis ille vinum Socin ad Epist Niemojevii to say that the blood of Beasts under the Law was of Greater efficacy and value than the Bread and Wine in this Ordinance They utterly deny that we hereby Receive any thing at the hands of God nor will they indure us to say that Gods Spirit is here given or that our Faith is here increased or that pardon of sin is here tendered or that we receive here any Pledge of a blessed Resurrection and a glorious Immortality No they explode all doctrines of this nature and teach Is finis est vitûs istius usurpandi ut beneficium a Christo nobis praestitum commemoremus seu Annunciemus nec ullus alius Cat. Eccles. Pol. that the proper end for which the Lords Supper was instituted is this that we may Commemorate the Lords Passion Nay Socinus was of opinion In caena Domini ne ipsam quidem mentionem Christi corporis pro nobis traditi sanguinis fusi disertis verbis faciendam necessariam plane esse Socin de usu fine Caenae Dom. that 't is not necessary so much as to make express mention of Christs Body being delivered or of his blood being poured out for us which yet is inconsistent with his own Principle for how can we Commemorate the Death of our Blessed Saviour without making mention of it Briefly these Blasphemous Hereticks look upon this Holy Ordinance only as the memorial Vide Excerpta ex ore Socini in fine disputationis de usu fine caenae Domini of a Friends kindness This is all they will allow and so they conclude that we may Celebrate it either sitting or standing or with our Heads covered or with Water if we will instead of Wine but to kneel or so much as to sigh with eyes lifted up at the Celebration is in their account a kind of Idolatry I confess these ill conclusions do for the most part follow from that unsound Principle that the Supper of the Lord was intended only in Commemoration of him But what reason and ground have they for this Principle Why Non ullus alius praeter hunc a Christo est indicatus finis Cat. Eccl. Pol. because say they at the institution Christ mentioned only this end Do this in remembrance of me But this is not a reason and ground sufficient For the mentioning of one end is not the excluding of others though Christ in express terms had said no more yet it doth not follow that no more was intended The very Analogy which this Feast beareth to other the like Sacrifical Feasts of old and especially to the Paschal Feast is enough to shew us the several Ends of it had our Saviour mentioned no end at all And this is the Reason that I have now taken notice of that Analogy For if such Feasts were commonly reputed to be Covenant-Rites between God and Man then we may reasonably believe that this is to be reputed so too If to eat the body of a roasted Lamb was a Pledge of Gods favour to the Jews then we may infer that to eat Bread instead of Christs body is a pledge of Gods favour to us Christians If the use of other Sacrifical Feasts did entitle the partakers to all those Benefits for which the Sacrifices were offered then we may conclude that the use of this Sacrifical Feast doth entitle the Communicants to all those benefits for which Christ our Sacrifice offered up himself and which he purchased for us Therefore the Socinians do but trifle and are very vain in pretending to teach us the full meaning of this Rite when they take no notice of that correspondence and Analogy which is between this and other ancient Rites of the like nature For this is a principal thing to be taken notice of and we cannot easily conceive what else it was which satisfied the Apostles touching the purport of this Ordinance when it was instituted first For that they presently discerned the meaning of it is clear because we do not find that they desired of our Lord any explanation at all of this mystery In other cases they were very inquisitive and sometimes about matters which we think had little need of explication being obvious to Men of common and ordinary capacities And yet at the institution of this Holy Sacrament tho it containeth some things so difficult and dark to us that they have occasioned Quarrels in all parts of the Christian world yet the Disciples were who ly silent being very sensible what such Sacred Feasts did mean in those days and what the general sense of Mankind was about them They could not but know that by eating of things which bad been offered at the Altar men undertook to observe that Religion to which that sacred Rite did belong and whereof it was a part They could not but know that by such an action they had a right to those benefits which the Sacrifice had been offered up for and so they became very nearly related to God as his Favourites and Family And when they found by our Saviouts discourse that he would offer up himself a Sacrifice for them and heard him now say of the bread in his hands this is my Body they might easily apprehend him to mean that they were to eat of Bread in the Place and Room of his flesh and instead of feeding upon his Natural Body Considering that the Lamb which was drest for the Paschal-Supper was usually called the Body of the Passeover no sooner did Christ call the Loaf His Body but they did instantly conceive it was appointed to be eaten for his Body and in liew of it especially since he had told them before that they were not to feed on him as they were wont to feed upon the Lamb after a carnal and cross manner because the Flesh profiteth nothing Joh. 6. 63. Hence they saw presently that this institution did very much resemble the Sacrifical Banquets which had been observed of old only it was
receive from Christ are called his Body his flesh and Blood upon these three accounts 1. First because they have the like Natural Properties which Flesh and blood hath and tend to the like Ends and Purposes to which flesh and blood serveth For as this helpeth to corroborate and animate our Bodies so do these Divine Virtues help to strengthen and enliven our Souls In which respect Christ Panis est esca sanguis vita caro substantia panis propter nutrimenti congruentiam sanguis propter vivificationis efficientiam caro propter assumptae humanitatis proprietatem Panis iste communis in carnem sanguinem mutatus procurat vitam incrementum corporibus ideoque ex consueto rerum effectu fidei nostrae adjuta infirmitas sensibili argumento edocta est visibilibus Sacramentis in esse vitae eterne effectum c. Author de Can. Domini Cyprian is to us meat indeed and drink indeed for these Spiritual Influences which spring from him are as Flesh to feed and as Bloud to preserve our Spirits to Life everlasting 2. These Spiritual Virtues do issue immediately from Christs Humane Nature and therefore when we receive them we are truly said to participate of Christs Body For the Body of Christ by being united to the Deity is become a Quickning Body This S. Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Cyril Alex. in Joan. l. 4. of Alexandria teacheth us that the Son of God is by Nature Life as being begotten of the Living Father yet nevertheless that his Holy Body is Vivifick too as being joyned and United after an ineffable manner to the Word which Quickneth all things This S. Cyril of all the Ancient Doctors I know of hath given the Fullest the Clearest the most Substantial account of this matter though what he says is very agreeable to the sense of the Rest who by Christs Real Presence in the Sacrament understood nothing else but the Presence of those Heavenly Virtues and Influences which are called his Body because they are the Distillations and Effects of his Glorified Humane Nature For as a Learned Doctor of our own Church hath confidently affirmed though the Divine Nature be the Prime Fountain of life to Dr. Jaekt son vol. 3. l. 2. c. 3. all and an inexhaustible Fountain in it self yet a Fountain it is whereof we cannot drink save as it is derived to us through the Humane Nature of Christ And though God the Father doth convey unto us many inestimable blessings yet he conveys them only through his Son and not only through him as our Advocate or Intercessor but through him as our Mediator that is through his Humanity as the Organ or Conduit So that we are as truly said to partake of Christs Body when we partake of these Blessings as we can be said to partake of a Spring when we drink of the Waters which stream and flow from it 3. Besides nothing is more usual among Mankind than to give the Denomination of things to the Virtue and efficacy of those things So we are said to be warmed with the Fire when we onely feel its Heat and to have the benefit of the Sun when we are comforted onely with its Rayes Which Two Similitudes I make use of the rather not onely because they serve to illustrate the matter in hand but also because S. Chrysostome calls that Heavenly thing we receive at Sacrament Spiritual Fire and because the Holy Scripture it self calls our Ad Pop. Antioch Hom. 60. Saviour the Sun of Righteousness And as it is not Improper to say that the Sun though it be at a vaste distance from us reacheth every corner of the Earth so that in the Fields in our Houses in our Closest Retirements we feel it and nothing is hid from it from the moss upon the wall to the Vegetables that are wrapped up in the bosome of the earth when yet all these are cherisht not by the Sun it self but by its Beans onely so it is not a Paradox to believe that the Sun of Righteousness casteth his Influences from above and quickens his Church and every part thereof so that every heart that is not quite Dead in Trespasses and Sins Ecclesia corpus Christi effecta obsequitur capiti suo superius lumen in inferior a diffusum claritatis suae plenitudinae a fine usque ad finem attingens totum apud se manens totum se omnibus commodat caloris illius identitas it a corpori assidet uta capite non recedat Panis itaque hic azymus cibus verus sincerus per speciem Sacramentum nos tactu Sanctificat c. De Caena Dom. opusc S. Cypriano ascript like a Rotten Root Receives the benefit of his Operations neither is it any Impropriety of speech to say that our hearts are wrought upon by the Body of Christ that we are Partakers of his Body that we are enlivened and comforted by his very Body when we receive those Spiritual Virtues which are darted from that Glorified Body of his which is in Heaven 4. By this time I hope it doth appear how necessary the distinction is between Christs Natural and Spiritual Body and what is meant by that Spiritual Body and why it is so called I proceed next to shew that He hath indeed such a Spiritual Body wherewith he really quickneth and strengthneth every faithful Christian For the clearing hereof we must observe our Saviours discourse which the Jews in the sixth chapter of S Johns Gospel by occasion of their speaking of the Miracle of the Manna he told them that he would give his followers the true Bread from Heaven that his Flesh which he would give for the life of the World should be that Heavenly Bread that his Flesh should be meat indeed and his Bloud drink indeed and that it was necessary for every one who hoped for life to eat that Flesh and to drink that Bloud of his To conceive as the Socinians and some other modern Writers do that by his Flesh is meant his Doctrine only and that by eating his Flesh and drinking his Bloud is meant the Believing of his Doctrine and no more to me seems a forced a foreign and very weak Notion and an inexcusable act of Singularity For all the Fathers of the Greek and Latin Churches do with one mouth interpret our Saviours discourse of that Spiritual Communication of his Flesh and Bloud wherewith every good Christian is blest Now that our Saviour might make this credible and easie to his Auditors that his Flesh and Bloud should be meat and drink to the Souls of his Disciples he opens the matter to them these two ways 1. By intimating to them that he was to Ascend up in his Body into Heaven vers 62. what if ye shall see the Son of Man ascend up where he was before For this reason saith Athanasius he put them in mind of his Ascension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas in illud si
Ireneus tells us particularly of that Wizard Marcus Iren. adv Haer. l. 1. c. 9. that he became familiar with Demons and fascinated his Disciples especially of the female Sex after this manner Now this I take to be the full importance and design of that Phrase 1 Cor. 10. 20. where S. Paul saith I would not that ye should have fellowship with Divels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Communicants with and Partakers of Divels meaning that they should not have any the least society with them lest by sitting at their Tables they should come to be governed acted and inspired by them as Demoniacks were And this gives a great deal of Light to those places of Scripture where we are said to have the Communication of the Body and of the Bloud of Christ and to be partakers of the Lords Table For the full meaning of these expressions is that by feasting together at the Table of the Lord we do participate of our Lords Spiritual Body and of his Spiritual Bloud so as that we are Influenced by him and receive Spiritual Virtue Power and Energy from him that as the Possessed of old were thought to have a Divine Numen in them so every devout Receiver of the Lords Supper may be said to have God and Christ in them because they are lead by Hence Demoniacks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maxim in Pseudodyonis de Eccl. c. 3. So the Saints of Christ were ancienly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ignatius the Martyr was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Trajanus dixit Quis est Theophorus Ignatius respondit Qui Christum habet in pectore vide Acta Ignatii pag. 3. c. the Spirit and receive the Graces of the Spirit of God Christ in Virtue of Christs Body and Bloud The Socinians go a great way round about to fetch a wrested interpretation of these words of S. Paul The Cup of bessing which we bless is it not the Communion of the Bloud of Christ the bread which we break is it not the Communion of the Body of Christ 1 Cor. 10. 16. For whereas they understand those words to this effect that our celebration of the Eucharist is a Declaration of that Communion we have with that sacred Society the Church which is the Mystical Body of Christ the Interpretation is Impertinent Idle and Ridiculous because that place of Scripture doth plainly signifie a Communication of Christs Bloud as well as of his Body nay of that bloud which was shed and of that Body which was given for us and this cannot be meant of his Body Mystical Some again are as wide on the other hand who though they grant a Communication of Christs very Body yet never the less Deny the Reality of its presence which is a meer Riddle and an unintelligible notion for how can we conceive that we really partake of Christs Body at the Sacrament if it be not really there to deny him to be Present and yet to affirm that we receive him Spiritually Mystically and Sacramentally is nothing else but to use so many dark expressions to cover Non sense it being impossible to imagine how we can Communicate of that which is Not and 't is as plain a Contradiction to say that we eat of Christs Body and drink of his Bloud if his Body and Bloud be not Present as it is to say that we receive Christ and yet not receive him at the same time Nor doth it mend the matter to say that we receive Christ by faith For if Christ be not Present and at our hand I cannot see how all the faith in the world can help us to receive him Christ doth dwell indeed in every Believers heart and faith doth dispose and qualifie us for the reception of him but how can faith bring that to me which is not nigh me and which is not her below to be gime Faith is a perswasion of the mind and this perswasion worketh upon mine own heart but cannot work upon the object of my faith so as to bring that to me which is really above in heaven onely Nay we must suppose the Body and Bloud of our Saviour to be in the Sacrament or else we cannot Rightly believe that we do receive him for to believe that I receive Christ at the Sacrament when at the same time I believe that he is not Really there is a Lying faith that contradicteth and confuteth it self Seeing then 't is reasonable to believe that Christs Body and Bloud are actually and verily in the Sacrament it must be granted that they are there either in respect of their Natural Substance or in respect of their Spiritual but Real Virtues and in respect of those Divine Influences which are by means of the Sacrament derived from the man Christ Jesus But the first of these is a proposition so uncouth so irrational so repugnant to Scripture and all Antiquity and upon every account so impossible to be true that it nomore agreeth with Christianity then darkness doth agree with light Therefore if men well understand and speak sense they must grant S. Paul to speak in the fore-cited place of the Communication of Christs Spiritual Body and Bloud and so the thing will be obvious rational and intelligible for in regard that by the use of the blessed Sacrament we receive virtues and influences from our Lords Glorified Humanity we are very rightly said to Communicate of his Body In regard that these Virtues are not imaginary Ideas but Real things Real in themselves and of real effect and operation it is very proper to affirm that Christ is Really present in the Sacrament Lastly in regard that these virtues are of a Spiritual Nature and flow from him who is a Quickning Spirit and are dispensed by the Holy Spirit and are receive by and work upon our Spirits and are efficacious in order to our Spiritual Life and do make us partakers of the Divine Nature it is easie to conceive the reason why Christ is said to be present in the Eucharist after a Spiritual manner and so by this construction of the matter the Doctrine of Christs Real but Spiritual Presence and of the Real but Spiritual Communication of his Body and Bloud is secured and the darkest part of this Mystery lyes open and fair and easie to be understood by men of the most Vulgar capacities To this purpose Anselm understands those In 1. ad Cor. cap. 10. words of the Apostle the Cup of blessing which we bless is it not the Communication of Christs Bloud that is doth it not make those who drink of it worthily partakers of the Life of Christ which is designed by his Bloud doth it not make us partakers of his blessedness and Glory wherein our souls are made One with his by the Communication of the same Glory And so the Bread which we break is it not the participation of the
at those who are pleased to talk as if the Fathers believed Transubstantiation Yet nevertheless they all with one mouth confessed the Body of Christ to be in the Sacrament and so do we now but in that sense which the Ancient Church meant they believed the presence of Christ spiritual Body and after a spiritual manner and that is our Faith also and we cannot be condemned for Hereticks but the old Catholick Church must lye under the Anathema too 3. This account serves for ever to break the neck of their pretences who to defend their new Doctrine of Transubstantiation and other pestilent Errors which are built upon it do stifly urge the literal and strict construction of those words this is my Body and this is my Bloud supposing that it passeth the skill of the Protestants to give a better Interpretation whereas this account gives such a fair such an Intelligible such a Rational such a Catholick explication of the thing that the Romanists themselves if they would consider it well may look upon their Construction not only a very absurd but as a very needless one too 4. This account may serve to reconcile and make up those differences which are between some Reformed Churches about this matter For whereas 't is granted by us on all hands that the Elements retain still their own Nature and Substance even after Consecration and yet the Lutheran Churches hold that Christs Real and Substantial Body is delivered together a long with the Elements methinks this should not be enough to maintain a breach if men were considerate and candid and would not insist too much upon Phrases For if by Christ real and substantial Body be meant as I believe the old Lutherans did mean the real and as they may be called in some * For the Ancients themselves used the words Nature Substance c. to this sense as is well observed by the Judicious Author of the Diallacticon commended by Lavater in his Historia Sacrament Cum agitur de Sacramentis mentionem faciunt Patres Naturae Substantiae non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est non ut Philosophi naturales loquuntur sed ut homines de Divinis rebus disserentes Gratiae Virtuti Efficacitati Naturae Substantiaeque nomen impertientes nimirum Sacramenti natura id postulante Diallact .. pag. 63. Edit Anno 1557. Est autem virtus corporis Christi efficax vivifica quae per gratiam Mysticam benedictionem cum pane vino conjungitur vino conjungitur variis nominibus appeilatur quum res eadem sit Ab Augustino Corpus intelligibile invisible spirituale Ab Hieronimo Caro Divina Spiritualis Ab Irenaeo Res Caelestis Ab Ambrosio Esca Spiritualis Corpus Divini Spiritus Ab aliis aliud simile quippiam Et hoc multo etiam magis efficit ut hoc Sacramentum dignissimum sit veri Corporis Sanguinis nomenclaturâ quum non solum extrinsecus figuram imaginem ejus prae se ferat verùm etiam intus abditam lâ—â—entem naturalem ejusdem corporis proprietatem hoe est vivificam virtutem secum trahat ut ham non inanis figura aut absentis omnino rei signum existimari posset sed ipsum Corpus Domini Divinum quidem Spirituale sed presens gratia plenum virtute potens efficacitate Ibid. pag. 56. 57. sense the Substantial Virtues and Influences of Christs Body I do not see but all Reformed Churches in the World mightshake hands and be Friends as to this matter 5. This account serves to the clear meaning of several Doctors of our own who are wont to say that Christ is present in the Sacrament and received in and by the Sacrament and that really but yet Spiritually Mystically Sacramentally Effectually Virtually and the like all which expressions otherwise hard to be understood are very Intelligible if we do but take this notion along with us that the Virtues and Influences which flow from Christ are by the due use of this Sacrament actually really and effectually dispensed CHAP. XI Other Blessings which we receive by the Sacrament As the Assistance of the Holy Spirit Proved from the Words of Christ and S. Paul The Confirmation of our Faith An intimate Union with Christ What that Union is explained and Proved Lastly a Pledge of an Happy Resurrection THis then being a Fixt principle that by means of the Holy Bread and Wine we do really participate of Christs Body and Bloud divers other Blessings do necessarily follow which depend upon this as upon the Prime and Fundamental Blessing And as I have shewed already that pardon of Sin is the effect of our feeding upon Christ in a Mystical sence so I am to shew you next that there are more Blessings which accrue to us by our Communicating of Christ after that real and spiritual manner which has been explained now And the next is this that hereby we receive such large supplies and measures of Christs Spirit as are suitable to our necessities Our condition by nature is so miserable that we are not sufficient of our selves no not to think any thing that is good as of our selves therefore unless we receive supernatural aids and assistances from Heaven it is impossible for us to make our selves meet to be partakers of the inheritance of the Saints in light Without me ye can do nothing as our Saviour told his Disciples Joh. 15. 5. without the communications of his Holy Spirit 't is in vain to conceive that either we can have our fruit unto Holiness or reap in the end everlasting life For this reason he there compares himself unto a vine and us unto the branches because as the branches cannot bear fruit of themselves except they abide in the Vine so neither can we except we abide in Christ That spiritual assistance which is derived from Christ unto every particular Christian is like that vital Sap which is conveyed from the Root unto every particular Twig And by means of his vital Spirit it is that we thrive and grow and bring forth fruit unto perfection Hence Christ is called our Life because he is the Authour of that quickning Principle whereby we live unto righteousness and from Him it is that the whole Body of the Church by joynts and bands having nourishment ministred and being knit together increaseth with the increase of God Col. 2. 19. Now this Heavenly assistance this quickning Principle this Divine Nutriment is given to every Soul by the Mysterious and Gracious Energy of the Spirit and by the due celebration of the Eucharist the assistances of the Spirit are the more plentiful and his Irrigations are the more abundant a dew is then increased into a showre and every thirsty Communicant is largely refresht with distillations from above as the parched ground in Summer is refresht with Rain This appears two ways first because as hath been proved by this Blessed Mystery we are
made partakers of the Nature of Christ and consequently it must be granted that we partake thereby of the Spirit of Christ For considering that the fullness of the Deity dwelleth in him considering that he hath received the Spirit without measure and considering that of his Fullness we receive by this Ordinance according to our capacities and wants we must conclude that we receive of his Spirit whatever the Socinians affirm to the contrary Secondly S. Paul hath put the thing out of doubt if we will but observe his meaning in 1 Cor. 12. 13. where he saith that by one Spirit we are all Baptized into one body and have been all made to drink into one Spirit The Apostles design there is to perswade Christians to Unity and Love and he useth this as an argument because they have all received one Spirit first at their Baptism and afterwards at the Lords Supper there they all drink of one Spirit or as some conceive it should be read they are all drenched For the Socinians themselves grant a Redundancy in that Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idque redundat utrumque Hebraea Phrasi Slichtingius in 1 Cor. 12. 13. with one and the same Spirit quasi potionati Spiritu as S. Jeromes expression is by receiving very liberal These Pharses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Chrysost in Locum And Clemens Alex. reards it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot favour the fancy of the Socinians who understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference to our Spiritual washing in Baptism for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly relates to our drinking at the other Sacrament and to our receiving of the Spirit by it measures of the Spirit at the Sacrament To drink the Spirit and to drink into the Spirit are Phrases here of the same importance they signifie the receiving of the Spirit in a very plentiful measure and S. Pauls expression doth constrain us to believe that we receive the Spirit plentifully by drinking of the Sacramental Cup. Indeed this must not be understood so as if the Holy Spirit were first given us at the Lords Table For if any man have not the Spirit of Christ he is none of His nor is he fit to be a Communicant For every one ought to use this Ordinance being well prepared with a lively Faith towards God with sincere Repentance from dead works and with unfeigned Charity to all Mankind as shall be shewn hereafter and these virtues are wrought in us by the Spirit of Christ who divideth to every man severally as he pleaseth and as every one needs The meaning therefore is that by eating and drinking after a worthy manner great Additions are still made to our former stock Here is an Improvement of every Talent of Grace which was put into our hands before Here that Holy seed which was sown in our hearts by Baptism is nourisht and made very fruitful by fresh Influences from Heaven For as the Spirit is given us by measure so is it given by degrees too and every Ordinance of God brings a portion of the Spirit if our hearts be but ready and our bosomes be but open to receive it But at this Ordinance men receive a double portion so that to him that hath much more is given and Quotiescunque bibis remissionem peccatorum accipis inebriaris Spiritu Sancto Ambros de Sacram. l. 5. c. 3. he hath more abundantly and by drinking duely of the sacred Chalice we are inebriated with the Holy Ghost as S. Ambrose said if the Books de Sacramentis be his And if we may have leave to guess at the reasons why our blessed Saviour was pleased to continue the use of bread and wine at this Mystery which he himself instituted instead of the Passeover we may conjecture this reason to have been one that they might signifie that variety and abundance of Grace which he gives us by our worthy eating and drinking of these Elements For bread and wine are the most principal and most substantial sorts of nutriment the one serves to strengthen mans heart the other to make it glad Ps 104. 15. Now the designation of these two things to this Sacred use intimates that plentiful Assistance and Recruit which is by this Holy Rite given unto all who love the Lord Jesus in sincerity They have not only so much as is necessary for their support but such a portion of the Spirit too as is productive of chearfulness and pleasure in the ways of Religion This was eminently verified in the case of the Primitive Christians who had this Mystery in such great esteem and were fitted by it for the sharpest afflictions that could be brought upon them They had not only the tongues but the hearts of Saints and Religion was not matter of their discourse but of their practice They overcame the World and were more than Conquerours their constancy was as firm as the Rocks their Prayers went up daily as the Incense their Zeal was like the fire upon Gods Altar that went not out their Charity was as active as the Flames and as large as the World their Love of Christ was so vigorous and fervent that they sang in Prisons and rejoyced in their torments and at the very stake and I cannot so well impute the reason of this to any other thing as to their frequent and religious use of this blessed Sacrament I am sure they themselves believed that the Holy Ghost did both Sanctify those things which were to be distributed at the Communion and did also enter into the heart of every Faithful Receiver Hence it was that they thought it the greatest punishment that could be inflicted upon them in this world to be deprived of the Sacrament concluding that they were thereby cut off from all fellowship with God Hence it was that Penitents were wont to beg the Prayers of good Christians upon their knees at the Church-doors and were content to undergo any the severest Penance that they might have the liberty to go to the Altar of God again And hence it was too that on all occasions especially in times of danger or distress they flocked together in crowds and throngs to the Holy Table because this was the most certain and the most effectual course they could take to arm themselves so with the Spirit of God that they might persevere in well doing and endure all their conflicts and agonies as it became the Hearty Disciples of a crucified Jesus It being clear therefore that large measures of the Spirit are given by this Ordinance this conclusion will serve as a principle to infer another viz. that those Divine Graces wherewith our Souls are endued are hereby increased and strengthned and particularly that our Faith in Christ is very much Confirm'd at and by this Ordinance For the Spirit of God is never given to vain or
the Root doth Convey its Quality to the Boughs so doth the Son of God give Cyril Alex. in Joan. l. 10. c. 13. to his Saints an affinity of his Own and his Fathers Nature by giving them his Spirit so that by the participation of his Spirit whereby we are conjoyned unto him we Communicate of his Nature To the same purpose are those words Jo. 17. 21. where the Holy Jesus prayed that his Disciples might be One that as the Father is in him and he in the Father so his Disciples might be One in or with them Which words do import something more than an Unity of Affection and Will for the Son is One with the Father and the Father One with the Son by being Both of the same Divine Essence so that we may conceive the full meaning of that Prayer to be that all Christians might be One not onely with themselves by the Unity of Faith and Love and with God by Consent and Agreement of Will but that they might be One with the Son and the Father by bearing in them the Divine Image by a likeness Similitude and Resemblance of Nature though they cannot be One by Identity of Substance Thus I am sure some of the Ancients understood this and the other place of Scripture where Christ is called a Vine And the Faith of the Old Catholick Church was this that by the efficacious Energy of Gods Spirit some Rays of his Divinity are conveyed into us whereby we are made partakers of the Divine Nature and that this Participation of Nature is the closest Ligament * S. Ignatius calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Ephes pag. 22. Bandage and Instrument of Union between Us and our Redeemer This will evidently appear by this one Argument Some Hereticks did of old as the the Socinians do now Deny the Divinity of our Saviour and when they were put hard to it by the Catholick Doctors who argued against them from those words of Christ himself I and my Father are One and from other places of the like importance the Hereticks returned this answer that Christ is One with the Father by * Id quod ait Ego Pater unum sumus tentant Haeretici ad unanimitatis referre consensum ut voluntatis in his Unit as sit non naturae id est ut non per id quod idem Sunt sed per id quod idem volunt unum sunt Hilar nitate lib. 8. pag. 119. Ed. Par. Unity of Love and by agreement of Will but not by Identity of Essence But this would not by any means Satisfie the Catholicks who proved an Unity of Nature between Christ and his Father by shewing that Unity of Nature which is between Christ and Us in some Cvril Alex. in Joan. lib. 10. c. 13. measure and Degree We do not deny saith S. Cyril but that we are joyned to Christ by a True Faith and Sincere Love but that there is no Union at all between him and Us in respect of his Flesh that saith he we do utterly Deny For Christ is in Us by the Communication of his Nature And again besides the Unity of Consent and Will Id lib. 11. c. 26. there is saith he a Natural Union whereby we are Tyed unto God And again we are made the Sons of God and Heavenly men being made one with Christ by the participation of the Divine Nature and so we are One not onely by Affection and Consent but one also by the Communion of his Holy Flesh and one by the Participation of One Holy Spirit S. Cyril was very prolix and very Positive and Dogmatical upon this point and so was S. Hilary before him for he did argue the same way and did plainly assert a Natural * Eos nunc qui inter patrem filium voluntatis ingerant unitatem interrogo utrumne per naturae veritatem bodie Christus in nobis sit an per concordiam voluntatis Si enim vere verbum caro factum est nos vere verbum carnem cibo Dominico sumimus quomodo non naturaliter manere in nobis existimandus est qui naturam carnis nostrae jam insepar abilem sibi homo natus assumpsit naturam carnis suae ad naturam aternitatis sub Sacramento nobis communicanda carnis admiscuit Hilar. de Trin. lib. 8. Haec vitae nostrae causa est quod in nobis carnablibus manentem per carnem Christum habemus victuris nobis per euin ea conditione qua vivit ille per patrem Si ergo nos naturaliter secunduim carnem per eum vivimus id est naturam carnis suae adepti quomodo non naturaliter secundum spiritum in se patrem habeat cum vivat ipse per Patrem Id. ibid. Unity between Christ and Us meaning such an Union as is wrought by the Communion of his Nature This is saith he the cause of our Life that we have Christ abiding in us according to his Flesh that is his Spiritual Flesh and we live by him as he himself liveth by the Father c. Now Christ liveth by his Father through the Communication of his Divine Substance and we live by Christ through the Communication of his Holy Nature * By the Communication of Christs Nature to us is meant the Communinication of the Divine Virtues of his Flesh which are like sparks conveyed into Our nature and by means of this Communication of Christs Virtues that Union is wrought between him Us which S. Hillary and S. Cyril call a Natural Union Sensus est Christum in nobis esse non per corporis sui Substantiam sed per Efficaciam carnis suae quam in Eulogia Mystica participamus unde resultat cum eo inter nos vera Unitas Quis enim negare posset aut participationem efficaciae earnis ejus veram ac Realem esse aut ex ejusmodi participatione veram Realem unitatem inter illum nos consurgere Albertinus de Sacr. Euchar. lib. 2. pag. 765. The Notion of our Union with Christ being thus explained it is easie to prove now that this strict and most blessed Union is effected by a due use of this Holy Sacrament For since we do hereby participate of his Blessed Body and Bloud and are endued with a plentiful measure of his Spirit it necessarily and plainly followeth that we receive such a portion of his Nature as is suitable to our Capacities and so that we are One with him because we receive of His and are enlivened and quickned by the same Spirit which dwelleth in him and are of one and the same Nature with him But besides the words of Christ himself are plain Jo. 6. 56. He that eateth my Flesh and drinketh my bloud dwelleth in me and I in Him Perhaps the words are to be understood as if they were to be read Thus as he dwelleth in me so I dwell in him meaning that as our Nature was United to
his when he became Incarnate so his Nature is United to Ours when we eat his Flesh and drink his Bloud And this we infallibly do when we worthily celebrate this Holy Mystery Though in some cases men may eat his Flesh and drink his Bloud Spiritually and by faith alone without the Sacrament yet we do it much more and more effectually by the Sacrament and consequently we must be supposed to be more nearly United to him by means of this Ordinance then by any other means whatsoever Hence it was as some of the Ancients tell us that Christ appointed the use of such Creatures as are of a Nourishing faculty for so Bread and Sicut cibus materialis forinsecus nutrit corpus vegetat ita etiam verbum Dei intus animam nutrit roborat c. Raban de Serm. proprietate lib. 5. cap. 11. Wine are to shew that as there is a Natural Incorporation of our nourishment into our Flesh so there is a Spiritual Incorporation if I may so speak of Christ into our souls And hence it is that others of them compare the Spirit of Christ which is received by the Sacrament to Leaven representing to us by that Similitude that there is such a Diffusion Cyril Alex. in Joan. l. 4. cap. 17. of Spiritual Virtue throughout the soul as there is of ferment that leaveneth the whole Lump into which it is cast And Id. lib. 10. c. 13. hence it is that S. Cyril also compares the Mixture of Christ's Nature with Ours to the Mixture of wax with wax when several pieces of wax are melted and incorporated together All these Notions and Similitudes and divers more such which we meet with in the writings of the Ancients do shew that by eating Christs Flesh and drinking his Bloud especially at and by the Sacrament we do so participate of his Spirit of his Virtues Influences and Divine Nature as that Christ and we do become One * Quemadmodum intelligit Cyrillus Glaphyr in Genes lib. 7. Christum se in animas immittere per Gratiam virtutem Spiritus sic etiam sensus ipsius est eum corpora ingredi per virtutem corporis sui Eucharistiae communicatam nec ulterius urgendae sunt comparationes quas affert mixtionis scentillae ignis caerae fermenti Albertinus ubi supr pag. 761. And thence followeth the last inestimable blessing that I shall mention a Blessing that we carry with us to the very Grave viz. an Assurance and Pledge of a Glorious Resurrection It is appointed unto man once to dye Heb. 9. 27. This Sentence having past upon our Parents in Paradise Nature it self doth now Execute it upon their Posterity For as none can bring a clean thing out of an Unclean so none can bring an Incorruptible thing out of a Mortal We dye of course Christ that took on him the burden of our sins did not take off this weight from us though he delivered us from all Necessity of tumbling into Hell yet there are wise and great Reasons for which he did not think it fit for him to keep us from falling into the Grave But yet that we may dye in Hope in hope of a joyfull Resurrection as corn is committed to the earth in hope of a good Harvest Christ doth by this Sacrament take Seisure of our Bodies by communicating to us his Own and so uniting us to himself that he may change our vile Body and make it like unto his own Glorious Body according to the mighty Energy whereby he is able to subdue all things to himself Phil. 3. 13. Hence it is that the Church in her wisdome hath thought it convenient that men should often receive this Sacrament especially in times of danger distress and Sickness to the end that they may make their peace with God and with their own Consciences and may go out of this world with firm and well grounded hopes both of a plenary Absolution and of an Happy Resurrection For this Sacrament is an Earnest to assure all worthy Communicants that these very Bodies of theirs in which Infirmities and death do now Lodge shall be raised again out of the dust being nourisht as it were out of the veins of our Redeemer These Elements are the Symbols of our Resurrection the Medicine of Immortality the Antitode that keeps us from Final Corruption the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Ep ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanal Conservatory for a Resurrection to Eternal Life That which hath been spoken already doth make this evident sufficiently 1. For first it is sure that by the Sacrament we receive the Spirit of Christ and since the same Spirit is communicated to Us that dwelleth in Him it must necessarily follow that it shall have the same power over our Flesh which it had over His to raise it up again at the day appointed Thus S. Paul himself argueth Rom. 8. 11. If the Spirit of him that raised up Jesus from the dead dwelleth in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you 2. Secondly seeing the Holy Communion is an instrument of Uniting even our Bodies unto him who is the Head over all so that the members of our Bodies are the very members of Christ and we become as it were bone of his bone and flesh of his flesh less cannot follow then that our Bodies shall be made Immortal as His is it being impossible that any thing which is His should perish everlastingly To effect such an Union as is between Christ and his Church it is not necessary nor possible that there should be a confusion or conjunction of bodily Substances It sufficeth that there is a Contact of Spiritual Vertue from the Flesh of Christ Now this Vertue goes along with the Sacrament and is received by every faithful Communicant so that it doth affect even his Body Sanctifying and Appropriating it to the Saviour of our Souls and Bodies both and making our whole man His. And this Union cannot in any wise be dissolved by Death because Death is onely a Separation of the Soul from the Body so that for that time the one loseth all vital activity from the other but neither of them doth or can lose its Title to Christs Protection the Body continueth still related unto its Head as in time of its Life and the Union between Christ and it remaineth entire and so its Right to a glorious Resurrection through Christ is indefeisable In this respect our Condition is very like to the Condition of the Son of God when he himself was in a state of Death He dyed as we do though to purposes infinitely Great and with torments unspeakably Excessive his Spirit was actually sever'd from his Flesh when he gave up the Ghost Nevertheless though his Flesh had no manner of vitality from his Humane Soul being really Separated from it yet it was not separated from the Deity