A
DISCOURSE
OF
THE
SACRAMENT
OF
THE
LORDS
SUPPER
.
The
Introduction
.
COnsidering
the
wretched
state
this
distemper'd
Age
is
in
,
beyond
the
condition
of
former
Times
;
how
many
Spirits
among
us
are
infected
with
Atheism
,
how
Debauchery
of
all
sorts
prevaileth
over
our
Land
,
how
negligent
and
supine
some
are
that
talk
of
Religion
,
how
hypocritical
others
are
,
who
make
use
of
Religion
only
as
a
Tool
to
further
their
Factious
and
Seditious
ends
,
how
miserably
we
are
divided
into
several
Parties
,
how
each
Party
struggles
for
its
own
preservation
,
as
if
the
pangs
of
death
were
come
upon
all
,
how
the
interest
of
our
Religion
is
hereby
weakened
,
and
its
honour
blemish't
,
how
the
Peace
of
the
Kingdom
is
endanger'd
,
and
ho●
mischeivous
these
evils
are
likely
to
prove
to
our
establisht
Government
in
Church
and
State
;
I
say
,
considering
these
things
,
I
humbly
conceive
,
that
the
most
effectual
way
to
reform
and
recover
us
,
is
,
by
all
possible
and
justifiable
methods
,
to
bring
men
to
a
right
Christian
use
of
that
solemn
Ordinance
,
commonly
called
The
Sacrament
of
the
Lords
Supper
.
For
to
this
Ordinance
Men
are
bound
to
come
with
all
gravity
and
seriousness
,
with
minds
possest
with
a
deep
sense
of
vertue
and
true
Piety
,
with
humble
and
holy
Souls
,
with
Spirits
that
are
ingenuous
,
candid
,
and
tractable
,
with
hearts
void
of
all
rancour
and
baseness
,
and
full
of
Peaceableness
,
Goodness
and
Charity
;
so
that
were
this
Ordinance
duly
and
regularly
used
,
and
with
a
real
design
to
do
our
Souls
good
by
the
use
of
it
,
it
would
prove
a
blessed
Restorative
of
the
Life
of
Religion
,
a
certain
instrument
of
Concord
and
Love
,
and
a
most
excellent
means
of
making
us
all
what
we
should
be
:
Good
men
would
be
at
ease
in
their
thoughts
,
and
the
evil
part
of
the
World
would
be
under
a
necessity
of
being
brought
to
Repentance
,
and
we
should
soon
find
a
new
heaven
and
a
new
earth
wherein
Righteousness
,
and
Peace
,
and
whatsoever
is
desirable
by
rational
Creatures
,
would
then
dwell
among
us
.
To
give
you
the
sense
and
words
of
a
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
](A53953-e11050-b)
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
[
*
](A53953-e11070-b)
*
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
Jews
.
The
Analogy
between
those
Ancient
Feasts
,
and
This
:
Especially
between
This
and
the
Paschal
Supper
.
The
usefulness
of
this
observation
,
against
the
Socinians
.
THat
we
may
fully
and
clearly
understand
the
Nature
of
this
Mystery
,
't
is
necessary
to
search
into
the
foundation
and
bottom
of
the
whole
matter
;
by
neglecting
which
search
many
have
spoken
at
randome
or
very
Superficially
of
this
Sacrament
.
Now
to
me
it
is
very
plain
,
that
in
instituting
this
Rite
,
our
Saviour
did
not
institute
a
Rite
that
was
altogether
a
new
thing
to
the
World
;
but
rather
that
he
ordained
a
Sacred
Feast
which
was
very
like
and
near
of
Kin
to
those
Religious
Feasts
that
were
Customary
and
Common
in
all
(
or
most
)
places
of
the
World
for
many
and
many
Ages
before
;
and
by
so
doing
,
did
[
*
](A53953-e11300-b)
*
Certé
nòn
in
hoc
tantum
sed
&
in
Baptismi
Sacramento
videtur
omnino
Christus
se
non
Hebraerum
tantùm
sed
&
Gentium
in
idem
foedus
cooptandarum
captui
accommodasse
:
Grotius
in
Matth.
26.
v.
27.
accommodate
himself
,
and
adapt
this
Solemnity
to
the
ordinary
and
vulgar
apprehensions
of
Mankind
.
Hence
it
is
that
we
have
such
a
little
account
given
us
of
this
great
Ordinance
in
the
Scriptures
,
for
the
three
Evangelists
,
St.
Matthew
.
St.
Mark
,
and
St.
Luke
,
have
given
but
a
short
Historical
Relation
of
its
Institution
.
St.
Paul
indeed
hath
occasionally
said
something
of
it
in
one
of
his
Epistles
to
the
Church
of
Corinth
;
but
the
rest
of
the
Apostles
and
holy
Writers
have
said
nothing
:
Because
(
as
I
conceive
)
by
that
Analogy
,
which
People
saw
it
to
bear
to
other
the
like
Mysteries
,
which
were
every
where
used
,
they
could
easily
inform
themselves
of
the
Meaning
,
of
the
Ends
,
and
of
the
Use
of
it
;
they
might
readily
conclude
,
that
't
was
intended
to
be
a
Religious
,
Foederal
Banquet
,
proper
indeed
to
Christianity
,
but
answerable
to
those
Religious
Foederal
Repasts
,
which
did
belong
both
to
the
Religion
of
the
Jews
,
and
to
the
Superstition
of
the
Gentiles
.
For
our
better
understanding
of
this
matter
,
we
must
know
,
that
it
was
customary
of
old
,
both
among
the
blind
Pagans
and
among
the
People
of
God
,
when
they
offered
Sacrifices
,
to
reserve
some
part
of
their
offerings
,
and
then
to
Feast
together
Religiously
upon
those
remains
.
The
careful
observing
and
remembring
of
this
thing
will
very
much
help
us
to
apprehend
the
meaning
of
this
Christian
Banquet
,
as
in
the
process
of
this
disconrse
will
appear
.
In
the
mean
time
't
is
necessary
for
us
to
note
.
1.
First
,
that
Feasting
after
Sacrifice
,
and
upon
part
of
the
Sacrifice
,
was
very
usual
anciently
even
among
such
people
as
were
strangers
to
the
Common
wealth
of
Israel
.
This
is
clear
not
only
from
[
*
](A53953-e11420-b)
*
So
Alexander
ab
Alexandro
speaking
of
the
Religious
Rites
that
were
used
in
honour
of
Hercules
saith
,
In
sacris
Herculis
servatum
legitur
,
ut
sedentes
epulis
vescantur
solennibus
,
quum
in
caeteris
stantes
&
saltabundi
vesci
soleant
,
Geneal
.
dier.
lib.
2
c.
14.
And
a
little
after
,
In
templo
Hecrulis
juxta
Tyberim
ex
decimis
sacrum
fit
,
ubi
duae
arae
,
exque
earum
altera
mulieres
degustare
,
ex
alterâ
viros
tantùm
vesci
fas
erat
,
ibid.
Elsewhere
he
speaks
of
this
custom
more
largely
;
Thissetae
in
Asia
&
Argini
,
ossa
victimae
tantùm
in
ignem
mittunt
,
&
deflagrant
;
ipsi
autem
vescuntur
carnibus
,
lib.
4.
c.
17.
And
speaking
(
as
I
conceive
)
of
the
old
Egyptians
,
he
saith
,
Ex
reliquis
Hostiae
membris
coenam
apparabant
,
quibus
qui
sacris
interfuere
,
vesci
licebat
,
Ibid.
—
Graeci
satis
habent
femora
a
hostiae
in
duo
frustra
concisa
igni
subjicere
,
ut
ex
his
holocaustum
,
fieret
,
vesceribusque
super
prunas
assis
,
pro
jent
aculo
,
mox
carnibus
veru
decoctis
,
discumbentes
vesci
,
ibid.
—
Apud
Lacedaemonios
in
publica
visceratione
primi
Reges
erant
,
quibus
duplum
quam
caeteris
dabatur
,
privilegior
,
honoris
praeter
libamina
,
immolatorum
quoque
animalium
coria
debebantur
,
&c.
—
Hostiaque
immolatá
,
&
mysteriis
peractis
,
qui
sacris
intererant
,
visco
(
leg
.
vino
)
&
farre
opposito
,
cum
rotundis
paniceis
,
quas
in
honorem
deorum
adhibebant
,
stantes
vescebantur
.
Siquidem
in
aedibus
deorum
&
epulari
simul
,
&
sacrum
fieri
servatum
est
:
Nam
Mensae
in
sacris
aedibus
ararum
vicem
praebebant
.
Quibus
quidem
extis
&
carnibus
sacrificalihus
,
nisi
ritè
sacrificio
perfecto
,
vesci
non
licebat
,
Delphis
vero
assuetum
est
,
ut
immalantes
victimam
,
exclusis
caeteris
,
vescantur
.
Ibid.
—
Interque
vescendum
laudes
diis
canere
assuerant
his
,
quibus
sacrum
sieret
.
Ibid.
And
elsewhere
,
In
Ludorum
Apollinarium
celebriate
Matronas
spectatae
pudicitiae
in
propatulo
epulari
,
omnique
caeremoniarum
genere
festum
diem
agere
produnt
,
&c.
lib.
5.
c.
26.
In
like
manner
Macrobius
cites
the
Annals
of
L.
Accius
,
concerning
the
Feasts
of
Saturn
,
Maxima
pars
Graium
Saturno
,
&
maximè
Athenae
Conficiunt
sacra
—
—
Cumque
diem
celebrant
per
agros
vrbesque
ferè
omnes
Exercent
epulas
laeti
,
famulosque
procurant
Quisque
suos
;
nostrisque
itidem
est
mos
traditus
illinc
Iste
,
ut
cum
dominus
famuli
tum
epulentur
ibidem
.
Saturnal
.
lib.
1.
c.
7.
And
speaking
of
the
Furniture
of
the
Heathen
Temples
,
Principem
locum
(
sayes
he
)
obtinent
Mensa
,
in
quâ
epulae
,
Libationesque
&
stipes
reponuntur
.
Whence
he
clears
Virgil
for
saying
,
Aeneid
.
8.
In
mensa
Laeti
libant
,
divosque
praecantur
;
Quia
quod
rectè
fieri
noverat
,
ab
omnibus
simul
in
templo
epulantibus
&
u●i
Sacratae
assidentibus
mensae
factum
esse
memoravit
,
Macrob.
Saturnal
.
lib.
3.
c.
11.
The
learned
Dr.
Cudworth
hath
collecteth
out
of
Homer
and
some
other
Heathen
Authors
,
several
passages
more
to
the
same
purpose
,
True
Notion
,
cap.
1.
To
which
I
only
add
that
the
Pagans
objected
against
the
Primitive
Christians
,
that
they
did
,
Praecerptos
cibos
,
&
delibatos
altaribus
potus
abhorrere
;
Caecilius
in
Minut.
Fael
.
pag.
12.
Edit.
Lug.
Bat.
in
quem
locum
vide
Comment.
Elmenhorsti
.
See
also
Gyrald
.
de
diis
Gent.
Syntagm
.
17.
And
after
him
Stuckius
,
Antiquit.
Convivial
.
lib.
1.
cap.
33.
where
he
treats
at
large
of
this
matter
.
Humane
Writers
,
but
also
by
the
Testimonies
of
Sacred
Scripture
.
And
the
first
account
we
meet
with
touching
this
matter
is
in
Exod.
18.
For
though
it
be
probable
,
that
these
Religious
Feasts
I
now
speak
of
,
were
of
as
ancient
institution
as
Sacrifices
themselves
,
yet
in
this
place
of
Scripute
we
find
the
first
express
mention
of
them
among
Idolaters
.
For
at
ver.
12.
of
that
Chapter
we
read
,
that
Jethro
Moses
Father
in
Law
,
took
a
burnt-offering
,
and
Sacrifices
for
God
:
And
Aaron
came
,
and
all
the
Elders
of
Israel
to
eat
bread
(
or
to
Feast
)
with
Moses
Father
in
Law
,
before
God
.
This
was
an
Eucharistical
Feast
,
whereby
they
gave
Praise
and
thanks
to
God
for
the
deliverance
out
of
Egypt
.
Now
,
whatever
Jethro
himself
was
as
to
his
Profession
,
if
he
was
not
an
Idolater
(
as
some
conceive
he
was
)
yet
he
was
the
Priest
of
the
Midianites
,
who
were
an
Idolatrous
people
.
For
so
we
find
that
they
and
the
Moabites
called
the
people
(
of
Israel
)
unto
the
Sacrifices
of
their
Gods
,
and
that
the
people
did
eat
(
meaning
of
their
Sacrifices
)
Num.
25.
2.
There
are
very
many
places
in
the
Holy
Scripture
which
shew
,
how
addicted
the
Children
of
Israel
were
to
eat
and
drink
before
the
Heathen
Idols
,
and
to
participate
of
those
offerings
(
which
were
made
by
the
Heathens
to
their
Gods
)
being
tempted
and
led
thereunto
by
the
General
practice
of
those
Heathen
people
they
conversed
with
.
But
for
brevity
sake
I
omit
those
instances
,
because
they
are
subject
to
mens
common
observation
and
view
,
and
because
the
thing
is
very
plain
from
that
great
dispute
in
the
ancient
Christian
Church
,
which
was
occasioned
by
this
general
practice
.
The
things
which
the
Gentiles
Sacrifice
they
Sacrifice
to
Devils
,
saith
St.
Paul
,
1
Cor.
10.
20.
And
yet
it
seems
,
many
raw
Christians
in
those
times
did
go
and
eat
of
those
Idol-Sacrifices
;
some
with
Conscience
of
the
Idol
(
i.
e.
believing
those
Idols
to
be
true
Deities
,
and
those
Idol-Feasts
to
be
available
unto
them
)
unto
this
hour
eat
it
,
saith
he
,
1
Cor.
8.
7.
To
stop
this
evil
course
,
a
Canon
was
made
at
the
Council
of
Jerusalem
,
that
Christians
should
abstain
from
Meats
offered
unto
Idols
,
Act.
15.
And
Now
this
doth
sufficiently
shew
,
that
Feasting
upon
Sacrifice
was
generally
used
of
old
even
among
Heathen
nations
;
and
the
observation
hereof
together
with
the
Knowledge
of
the
meaning
and
ends
of
those
Heathen
Feasts
,
will
very
much
help
us
to
understand
the
full
meaning
and
reason
of
this
Christian-Feast
.
For
this
Religious
Banquet
doth
resemble
,
and
is
Analogous
unto
those
Religious
Banquets
which
all
people
were
wont
to
celebrate
after
the
offering
up
of
their
Sacrifices
:
For
as
they
Feasted
upon
a
Sacrificed
Beast
,
so
we
feast
upon
a
Sacrificed
Jesus
:
But
with
this
twofold
difference
;
first
,
that
our
Sacrifice
is
not
repeated
(
as
theirs
was
)
but
was
offered
up
once
for
all
upon
the
Cross
.
Secondly
,
that
whereas
they
did
eat
the
Remainder
and
the
very
substance
of
their
Sacrifices
,
we
do
not
Feast
upon
the
very
Numerical
Flesh
of
the
Holy
Lamb
of
God
,
but
instead
of
eating
after
such
a
Gross
manner
,
we
partake
of
Bread
and
Wine
,
which
are
substituted
in
the
Room
of
our
Saviours
Natural
Flesh
and
Blood
.
It
is
uncertain
indeed
how
the
Heathens
came
by
this
Custom
of
using
Sacrifical
Banquets
,
whether
they
had
Grot.
in
Matt.
26.
ver.
26.
it
originally
from
Noah
and
his
Sons
,
or
whether
they
imitated
the
Jews
in
this
Observance
.
But
this
is
certain
and
plain
,
that
Feasts
of
this
Nature
were
very
usual
among
the
Jews
.
And
for
the
right
understanding
hereof
,
we
must
know
that
there
were
three
sorts
of
Sacrifices
,
which
the
Jews
were
wont
to
offer
.
1.
Holocausts
or
burnt
Offerings
,
(
which
they
presented
unto
God
,
as
the
Creator
and
Lord
of
all
things
.
)
2.
Piacular
Victims
,
distinguisht
into
Sin
Offerings
and
Trespass-Offerings
,
(
which
by
way
of
Attonement
they
presented
unto
God
,
as
the
Judge
and
Avenger
of
all
iniquity
.
)
And
3.
Peace-Offerings
,
which
were
either
by
way
of
thanksgiving
for
Mercies
already
received
,
or
by
way
of
Prayer
for
the
obtaining
of
more
Mercies
still
,
(
which
they
presented
to
God
as
the
Author
and
Giver
of
all
good
things
.
)
Now
these
Peace
Offerings
were
divided
into
three
parts
:
The
Blood
and
the
Fat
were
offered
upon
the
Altar
,
as
See
examples
hereof
in
Stuckius
ubi
supra
.
Whence
it
is
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
is
thought
by
some
to
be
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
it
signifies
retribuere
;
&
ht
sacra
de
salute
facta
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
appellata
judicant
,
quia
ex
hoc
sacrorum
genere
Deus
,
Offerentes
&
Sacerdotes
suam
quisque
partem
habuerant
:
Outram
.
de
Sacrific
.
lib.
1.
c.
11.
who
adds
a
little
after
;
quinetiam
ut
sacra
salutaria
,
quia
prosperis
de
rebus
facta
erant
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
appellari
solent
:
ita
,
quoniam
ab
ipsis
offerentibus
ad
sacras
epulas
adhibita
erant
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quoque
passim
dict
a
sunt
,
nempe
victimae
ad
Convivia
caesae
.
Gods
portion
:
The
Breast
and
Shoulder
was
allotted
to
the
Priest
,
as
his
portion
,
and
the
Remainder
of
the
flesh
was
given
to
the
Owners
themselves
,
as
their
portion
;
and
this
they
were
religiously
to
eat
of
before
the
Lord
,
as
apears
from
the
third
and
seventh
Chapters
of
Leviticus
compared
with
the
twelfth
of
Deuteronomy
.
I
have
hitherto
noted
matter
of
Fact
,
because
I
conceive
it
necessary
for
every
one
,
that
would
rightly
and
fully
understand
the
Nature
of
this
our
Christian
Feast
to
observe
well
the
ancient
practice
of
Heathens
and
Jews
,
as
to
actions
of
the
like
Nature
.
That
the
Christian
Church
did
look
upon
this
Feast
as
Analogous
to
those
Sacrifical
Solemnities
which
have
been
now
spoken
of
,
I
am
sufficiently
convinced
of
by
observing
one
general
Custome
wherein
Pagans
,
Jews
,
and
Christians
did
all
Correspond
:
And
it
was
this
.
Among
the
former
it
was
usual
(
nay
,
it
seems
,
there
was
a
[
*
](A53953-e12240-b)
*
Scholiast
Aristophan
.
in
Plut.
Law
in
that
case
)
among
them
,
that
when
they
had
eaten
of
their
Sacrifices
in
the
Temples
of
their
Gods
,
they
did
send
some
parts
thereof
to
their
absent
Friends
,
as
a
pledge
of
their
Love
.
These
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Portions
;
and
sometimes
they
were
so
considerable
;
Stuckius
,
Antiq.
Convivial
.
1
,
I
c.
33.
that
people
were
wont
to
sell
them
publickly
in
the
market
.
To
which
thing
those
words
of
St.
Paul
do
refer
1
Cor.
10.
25.
whatsoever
is
sold
in
the
Shambles
,
that
eat
,
asking
no
question
for
conscience-sake
.
In
like
manner
the
Jews
were
wont
to
do
at
their
Sacrifical
Banquets
.
A
very
pregnant
instance
whereof
we
have
1
Sam.
1.
4
,
5.
where
we
read
of
Elkanah
,
that
after
he
had
Sacrificed
,
he
gave
to
Peninnah
and
to
all
her
Sons
,
and
her
Daughters
,
Portions
;
but
unto
Hannah
he
gave
a
double
portion
.
And
the
same-custome
is
pointed
to
,
Nehem.
8.
10.
where
Nehemiah
said
to
the
Jews
,
go
your
way
,
eat
the
Fat
,
and
drink
the
sweet
,
and
sent
portions
unto
them
for
whom
nothing
is
prepared
;
for
this
day
is
holy
unto
our
Lord
.
Now
this
very
custome
was
observed
in
the
Primitive
Church
of
Christ
(
to
be
sure
in
Justin
Martyrs
time
)
when
the
holy
Sacrament
was
done
.
For
so
that
very
ancient
Writer
tells
us
expresly
,
that
the
distribution
and
participation
of
the
Holy
Bread
and
Wine
being
ended
,
the
remainders
were
sent
by
the
Deacons
to
those
Christians
(
the
Sick
and
Infirm
)
that
were
Apol.
2.
absent
,
which
Conformity
of
their
with
Pagans
and
Jews
in
point
of
practice
,
doth
plainly
shew
,
that
they
reckoned
this
their
Solemnity
to
be
Analogous
,
and
like
to
those
other
which
were
used
by
Pagans
and
all
the
Jews
over
world
;
Viz.
a
Sacrifical
Feast
.
But
St
Pauls
discourse
doth
seem
to
put
the
thing
beyond
all
manner
of
controversie
,
in
1
Cor.
10.
where
he
argues
against
the
lawfulness
of
participating
of
Idol-Feasts
,
from
that
plain
Analogy
which
the
Lords
Supper
beareth
thereunto
.
And
thus
he
demonstrates
the
point
.
First
,
that
they
who
did
eat
of
the
Jewish
Sacrifices
,
did
profess
to
be
in
Communion
with
the
God
of
Israel
;
Behold
Israel
after
the
flesh
:
Are
not
they
which
eat
of
the
Sacrifices
partakers
of
the
Altar
?
ver.
18.
Secondly
,
that
in
like
manner
they
,
who
did
participate
of
the
Heathen-Sacrifices
which
had
been
offered
unto
Demons
,
did
profess
to
be
in
Communion
and
to
have
fellowship
with
those
Demons
,
ver
.
20.
Thirdly
,
the
Apostle
infers
,
that
the
Christian-Feast
being
the
participation
of
the
Body
and
Blood
of
Christ
(
as
he
shew'd
,
ver.
16.
)
it
is
impossible
for
men
to
partake
of
meats
offered
unto
Idols
without
renouncing
Christianity
;
these
two
things
being
so
utterly
incompatible
,
that
we
cannot
drink
the
Cup
of
the
Lord
,
and
the
Cup
of
Devils
;
we
cannot
be
partakers
of
the
Lords
Table
,
and
the
Table
of
Devils
.
ver.
21.
As
the
Idol-Feasts
were
Sacrifical
Banquets
proper
to
the
Heathens
:
and
as
the
Mosaical-Feasts
were
Sacrifical
Banquets
proper
to
the
Jews
;
so
this
our
Feast
is
a
Sacrifical
Banquet
proper
to
Christians
,
and
we
may
no
more
dare
to
eat
of
this
,
and
the
other
Feasts
too
,
then
we
may
dare
now
to
be
Circumcised
and
turn
Pagans
after
Baptism
.
This
is
the
meaning
and
argumentation
of
St.
Paul
;
and
it
plainly
shews
,
that
there
is
a
great
Analogy
,
likeness
,
and
resemblance
between
this
,
and
those
other
mysteries
,
as
to
the
nature
thereof
,
though
the
reasons
,
the
uses
and
respects
are
far
different
and
utterly
irreconcilable
.
It
is
indeed
a
Sacrifical
Feast
as
the
others
of
old
were
;
but
such
a
one
as
was
instituted
for
the
Disciples
of
Christ
,
such
a
one
as
is
intended
for
our
participating
of
Christ
,
for
the
tying
of
us
to
Christ
,
such
a
one
as
immediately
Refers
to
Christ
,
such
a
one
as
directly
tends
to
the
Worshipping
of
Christ
,
and
of
God
in
Christ
.
But
then
we
must
note
,
that
of
all
the
Sacrifical
Banquets
under
the
Law
,
the
Paschal
Supper
was
that
,
which
this
Christian
Feast
beareth
the
greatest
Analogy
unto
.
This
appeareth
several
ways
.
1.
Because
the
Holy
Jesus
is
called
Our
Passeover
,
the
Lamb
that
was
slain
to
this
purpose
(
among
others
)
that
we
might
Feed
on
him
with
all
manner
of
inward
,
Spiritual
purity
.
Christ
our
Passeover
is
sacrificed
for
us
;
therefore
let
us
keep
the
Feast
,
not
with
old
Leaven
,
neither
with
the
Leaven
of
Malice
and
wickedness
;
but
with
the
unleavened
Bread
of
sincerity
and
Truth
,
1
Cor.
5.
7
,
8.
2.
Because
this
Banquet
was
instituted
at
the
close
of
the
Passeover-Supper
,
Joh.
13.
26.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chrysoft
.
T.
5.
p.
559
,
edit.
Sav.
when
our
Saviour
and
his
Disciples
had
done
their
meal
,
after
he
had
washed
their
feet
,
after
he
sate
down
the
second
time
,
and
probably
before
the
Traitor
Judas
was
gone
out
of
the
Room
.
St.
Luke
and
St.
Paul
both
expressly
affirm
of
the
Cup
,
that
Christ
took
it
after
Supper
.
3.
The
material
parts
of
this
Christian
Feast
are
the
same
with
what
were
used
at
the
Paschal
Supper
,
excepting
such
things
as
were
either
Typical
,
or
of
peculiar
signification
to
the
Jews
.
For
the
bitter
herbs
were
in
memory
of
those
bitter
afflications
they
endured
in
Egypt
,
and
so
they
were
of
Proper
and
Peculiar
use
to
the
Sons
of
Israel
.
In
like
manner
,
the
Lamb
was
a
figure
of
Christ
to
come
,
and
the
roasting
of
the
Lamb
upon
a
Spit
was
a
representation
of
[
*
](A53953-e12670-b)
*
Justin
Martyr
Dial.
cum
Tayph
.
pag.
259
edit.
Par.
the
Passion
of
Christ
upon
the
Cross
,
which
being
accomplished
once
for
all
,
there
was
no
further
need
of
any
Figure
.
But
the
other
parts
of
the
Paschal
Feast
,
the
Bread
and
Wine
,
Christ
continued
the
the
use
of
them
,
and
order'd
them
to
be
used
still
by
his
Church
in
all
places
,
and
to
all
Ages
.
4.
The
manner
of
celebrating
the
Paschal
Feast
was
very
like
to
that
after
which
this
Banquet
was
celebrated
;
and
that
in
two
respects
(
besides
that
of
distribution
.
)
1.
First
in
respect
of
those
Benedictions
Matth.
26.
ver.
26.
unto
which
,
our
Blessed
Saviour
consecrated
the
Materials
of
this
Feast
,
with
eyes
lifted
up
blessing
God
over
the
Bread
and
Wine
,
and
adding
no
doubt
,
such
other
Praises
as
were
Proper
for
the
occasion
,
for
the
recovery
as
well
as
for
the
Creation
of
the
World
,
and
for
the
Redemption
of
Mankind
,
which
was
then
(
in
a
manner
)
actually
accomplisht
.
2.
Secondly
in
respect
of
those
Solemn
Commemorations
which
did
attend
the
eating
of
the
Passeover
.
For
this
peculiar
Ceremony
the
Jews
used
at
that
time
,
that
the
Master
of
the
house
,
where
the
Lamb
was
eaten
,
did
instruct
the
rest
touching
that
Solemn
Mystery
,
and
did
open
unto
them
the
meaning
of
it
;
declaring
unto
them
,
that
the
Lamb
before
them
was
called
the
Passeover
,
because
God
passed
over
lib.
3.
cap.
4.
the
houses
of
their
Fathers
in
Egypt
,
that
the
bitter
Herbs
were
in
memory
of
those
hard
usages
,
whereby
the
Egyptians
made
the
Lives
of
their
Fathers
bitter
,
and
that
the
Unleavened
Bread
was
in
token
of
the
great
haste
their
Fathers
made
out
of
Egypt
,
by
reason
of
which
their
Dough
was
not
leavened
:
and
this
Rite
was
called
Haggadah
,
that
is
,
the
annunciating
,
the
declaring
,
the
shewing
forth
of
the
Passeover
.
In
like
manner
this
Christian
Ordinance
is
a
standing
Memorial
of
the
Divine
Philanthropy
,
at
which
the
Love
of
God
in
giving
his
everlasting
Son
,
and
the
Compassions
of
Jesus
in
giving
up
himself
to
die
for
us
are
solemnly
Agnized
,
and
the
Redemption
of
the
whole
World
publickly
Celebrated
;
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
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
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
,
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
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
,
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
of
a
more
Noble
importance
and
signification
)
and
so
they
troubled
not
the
Lord
with
enquiries
,
being
sufficiently
satisfied
of
the
Nature
and
meaning
of
such
solemnities
.
And
this
we
may
suppose
to
have
been
the
Reason
too
,
why
we
find
so
few
directions
in
the
Scriptures
of
the
New
Testament
about
preparing
our selves
for
a
worthy
eating
of
this
Blessed
Sacrament
.
For
there
is
little
,
or
nothing
said
upon
this
Subject
,
setting
aside
what
Saint
Paul
once
occasionally
said
of
self
examination
in
1
Cor.
11.
28.
For
the
thing
was
not
so
very
needful
;
because
such
directions
might
easily
be
drawn
even
from
the
consideration
of
the
Nature
and
ends
of
this
Holy
Banquet
,
and
men
already
had
great
impressions
and
apprehensions
of
their
duty
in
order
to
a
due
celebration
of
those
Solemnities
,
to
which
this
Mystery
was
Parallel
and
Analogous
.
With
what
Religion
did
the
very
Heathens
prepare
themselves
,
by
washing
their
Bodies
,
and
by
abstaining
from
worldly
and
Carnal
Pleasures
,
before
they
addressed
themselves
to
the
Tables
of
their
Gods
?
And
with
what
care
and
curiosity
did
the
Jews
pick
every
Crum
of
Leaven
out
of
their
houses
,
and
use
other
observances
,
before
they
presumed
to
eat
of
the
Passeover
?
The
very
resemblance
and
Analogy
between
this
Mystery
and
that
,
is
enough
to
minister
directions
,
about
preparing
and
purifying
our
Spirits
in
order
to
it
,
and
whatsoever
is
necessary
in
that
point
,
may
be
easily
gathered
and
concluded
from
the
consideration
of
the
Purport
and
reason
of
this
Holy
Rite
.
All
which
is
lost
,
by
mens
taking
no
notice
of
that
Analogy
which
it
bears
to
other
Sacrifical
Feasts
;
and
therefore
it
is
no
wonder
,
that
the
Socinians
speak
so
coldly
of
this
matter
,
and
that
they
are
as
superficial
and
slight
about
the
business
of
preparation
,
as
they
are
slovenly
,
Rude
,
and
irreverent
at
the
Celebration
of
this
Mystery
.
These
things
being
laid
down
as
the
Foundation
and
Ground-work
of
what
I
have
to
say
upon
this
subject
,
the
task
I
have
undertaken
will
be
attended
with
the
fewer
difficulties
,
the
true
notion
of
this
Sacrament
will
be
the
more
readily
conceived
,
the
great
errors
about
it
will
be
the
more
easily
removed
,
the
truths
concerning
it
will
be
settled
with
the
greater
firmness
and
solidity
,
and
every
thing
will
be
apprehended
(
I
hope
)
with
the
greater
perspicuity
,
and
clearness
;
which
is
the
thing
that
I
much
aim
at
in
this
whole
matter
.
The
sum
briefly
is
this
;
that
this
Christian
Rite
is
a
Sacrifical
Banquet
,
which
beareth
some
proportionable
likeness
to
those
Sacrifical
Banquets
,
which
were
Religiously
Celebrated
of
Old
by
the
generality
of
mankind
:
So
that
as
Jews
and
Heathens
were
wont
to
feed
upon
a
Sacrificed
Beast
,
so
we
Christians
do
feed
upon
a
Sacrificed
Redeemer
:
after
a
Corporeal
manner
we
feed
upon
the
Figure
of
him
;
that
is
,
we
partake
of
Bread
instead
of
that
his
Flesh
(
which
is
his
Natural
Body
;
)
but
after
a
Spiritual
manner
we
feed
upon
him
Himself
;
that
is
,
we
partake
of
his
Virtues
and
Divine
nature
(
which
is
his
Spiritual
Body
.
)
CHAP.
II.
Of
the
Ends
of
this
Sacrament
.
First
,
it
is
a
Memorial
of
Christs
Love
;
proved
from
Christs
own
words
:
From
its
Analogy
to
other
Sacrifical
Banquets
;
and
from
the
Practice
of
the
Ancient
Church
:
Two
inferences
,
the
one
against
Romanists
,
the
other
against
our
Dissenters
.
THe
Nature
of
this
Mystery
being
unfolded
,
proceed
we
in
the
next
place
to
consider
the
Ends
and
Purposes
for
which
it
was
appointed
.
1.
Now
one
great
End
is
readily
granted
on
all
hands
;
only
some
differ
a
little
about
rendring
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
the
expression
in
the
Original
.
1.
Some
render
it
,
Recordatio
;
as
if
this
solemnity
was
intended
to
put
men
in
mind
of
Christs
passion
and
to
bring
his
Love
to
their
remembrance
.
Nor
have
the
Socinians
sufficient
reason
tenth
day
of
Nisan
,
and
to
Keep
it
up
until
the
fourteenth
of
the
same
Month
,
Exod.
12.
And
one
reason
which
the
Jews
give
of
this
is
,
that
in
those
four
days
,
by
having
the
Lamb
under
their
eye
,
they
Exod.
12.
might
be
stirred
up
to
continual
considerations
and
conferences
of
their
Redemption
out
of
Egypt
;
for
which
reason
they
have
a
Tradition
on
among
them
,
that
during
those
four
days
the
Lamb
was
tyed
by
a
bed-side
.
And
thus
do
the
thoughts
of
this
Christian
Feast
,
when
it
is
near
at
hand
,
very
much
serve
to
excite
men
to
the
most
serious
considerations
of
the
Redemption
of
all
Mankind
by
that
Lamb
of
God
which
taketh
away
the
sins
of
the
World
.
And
besides
,
the
breaking
of
the
Bread
,
and
the
pouring
forth
of
the
Wine
,
together
with
the
mention
that
then
is
made
of
our
Lords
death
,
do
abundantly
serve
to
imprint
in
our
minds
a
memory
of
the
Passion
after
a
most
lively
end
efficacious
manner
;
so
that
it
is
not
in
any
wise
an
Unfit
or
Improper
way
of
speaking
,
to
say
that
this
Sacrament
is
unto
us
a
Remembrancer
of
our
Duty
.
2.
But
secondly
,
the
generality
of
Divines
render
the
Word
(
as
the
Socinians
do
)
Commemoratio
;
meaning
,
that
this
Mystery
was
appointed
as
a
Test
of
mens
constancy
,
that
to
the
Worlds
end
they
might
publickly
Profess
their
Faith
in
a
crucified
Redeemer
,
by
shewing
,
forth
their
dear
Lords
death
,
and
by
constantly
celebrating
the
memorial
of
his
bitter
,
but
meritorious
Passion
.
I
shew'd
before
,
how
the
Jews
were
wont
at
their
Paschal
Supper
to
commemorate
,
and
express
the
joyful
sense
they
had
of
the
deliverance
of
their
Nation
from
the
Brick-Kilms
,
and
the
Cruelties
of
the
Egyptians
.
In
like
manner
&c.
Chrysoft
.
in
Pascha
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Non
solum
inter
Sacrificia
,
sed
etiam
in
conviviis
&
in
omnibus
solennitatibus
antiquorum
erant
sermones
de
rebus
ab
illis
diis
gestis
.
Nat.
Com.
mythol
.
l.
1.
c.
1.
Inter
vescendum
laudes
diis
canere
assuer
ant
his
,
quibus
sacrum
fieret
,
&c.
Alex.
ab
Alex.
genial
.
dier
l.
4.
c.
17.
the
Heathen
Festivals
were
so
many
standing
Monuments
of
those
kindnesses
,
which
their
supposed
Deities
had
done
for
them
,
whether
they
were
recoveries
from
Plagues
,
or
deliverances
from
Tyrants
,
or
the
building
of
Cities
,
or
victories
in
War
,
and
the
like
.
These
things
they
were
wont
to
Commemorate
solemnly
,
and
to
rehearse
them
at
their
Sacrifical
Banquets
in
Honour
of
their
Gods
,
adding
divers
sorts
of
Hymns
and
Praises
,
and
shewing
all
manner
of
thankfulness
for
them
.
Now
this
Christian
Mystery
being
a
Religious
Feast
upon
a
sacrificed
Saviour
the
very
Nature
and
Analogy
thereof
doth
sufficiently
shew
this
to
be
one
purpose
and
end
of
it
,
that
we
should
publish
,
declare
and
commemorate
the
exceeding
riches
of
Gods
Grace
by
his
kindness
to
us
in
Jesus
Christ
,
and
that
we
should
testifie
the
sense
we
have
of
it
by
all
manner
of
Eucharistical
acts
and
expressions
of
Affection
.
For
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
importeth
a
great
deal
more
than
a
bare
Commemoration
:
It
signifies
here
such
an
outward
Profession
as
is
attended
with
inward
Heartiness
,
and
with
the
intensest
actions
of
Grateful
and
Fervent
Souls
.
The
Apostle
speaking
of
the
Mosaical
Oblations
which
were
to
be
once
a
year
upon
the
Day
of
expiation
,
saith
in
Heb.
10.
3.
that
in
those
Sacrifices
there
was
yearly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
a
Remembrance
of
sins
.
He
doth
not
mean
a
bare
acknowledgment
of
sin
,
but
such
an
acknowledgement
as
was
accompanied
with
Compunction
,
with
Repentance
,
or
with
solemn
Deprecations
of
Gods
Wrath.
Paulus
Fagius
hath
noted
Levit.
16.
the
form
of
that
Confession
which
the
High
Priest
was
wont
to
use
upon
that
great
and
solemn
day
,
according
to
the
account
which
the
Hebrew
Doctors
give
of
it
.
It
was
(
saith
he
)
a
threefold
Confession
i.
e.
he
confest
his
own
sins
,
and
the
sins
of
the
Sons
of
Aaron
,
and
the
sins
of
all
the
Children
of
Israel
;
and
it
was
to
this
effect
:
O
Lord
,
I
and
my
house
,
and
the
sons
of
Aaron
,
and
all
thy
people
the
house
of
Israel
,
have
sinned
,
have
done
iniquity
,
have
prevaricated
before
thee
.
I
beseech
thee
O
Lord
,
forgive
the
sins
,
the
iniquities
,
the
prevarications
,
whereby
I
and
my
house
,
and
the
sons
of
Aaron
,
and
all
thy
people
the
house
of
Israel
,
have
sinned
,
have
done
iniquity
,
have
prevaricated
before
thee
.
By
Sins
,
the
Hebrews
mean
all
acts
of
Ignorance
;
by
Iniquities
,
all
Presumptuous
and
willful
transgressions
;
and
by
Prevarications
,
all
kinds
of
Rebellion
,
and
Apostacy
from
God
,
and
with
this
threefold
confession
,
a
general
Fast
was
to
be
joyned
,
and
the
Law
required
them
all
to
afflict
their
Souls
;
nothing
that
Remorse
and
Anguish
of
Spirit
,
which
Priest
and
People
were
to
be
under
at
that
time
;
and
these
hearty
expressions
of
Penitence
and
contrition
is
that
,
which
the
Author
to
the
Hebrews
calls
,
the
Remembrance
of
Sins
.
Thus
should
the
Commemoration
of
Christs
death
for
Sin
be
full
of
Life
and
Vigour
,
accompanied
with
such
mortifications
of
Flesh
and
Spirit
,
as
are
undeniable
arguments
both
of
that
bitter
sense
we
ought
to
have
of
our
own
Vileness
,
and
of
those
ravishing
apprehensions
of
the
Divine
love
,
which
the
Commemoration
of
our
Saviours
sufferings
is
apt
to
beget
in
us
.
Briefly
,
though
the
Holy
Jesus
was
about
to
die
when
he
instituted
this
Mystery
,
yet
his
design
was
to
live
for
ever
in
the
hearts
of
his
Disciples
:
and
because
nothing
is
more
common
among
men
(
albeit
nothing
unbecomes
men
more
)
than
to
let
the
Remembrance
of
Gods
mercies
,
slide
away
from
them
,
and
to
Bury
his
favours
in
Oblivion
,
therefore
to
help
our
infirmities
Christ
ordained
a
perpetual
use
of
this
Holy
Banquet
,
that
his
Fathers
and
his
own
Love
might
be
had
in
everlasting
remembrance
,
For
nothing
serveth
more
to
perpetuate
the
memory
of
any
signal
and
remarkeable
Event
,
than
when
Men
assemble
themselves
solemnly
to
Eat
and
Drink
together
by
Occasion
and
upon
the
Score
of
that
Event
.
This
was
the
ground
and
Reason
of
all
the
fixt
Festivals
,
among
the
old
Heathens
,
that
by
means
thereof
the
memory
of
those
great
atchievements
which
their
reputed
gods
had
done
,
might
be
transmitted
and
handed
down
from
one
generation
to
another
.
And
this
was
one
great
reason
why
the
Paschal
Supper
was
instituted
,
that
it
might
be
a
Memorial
unto
the
Jews
,
Exod.
12.
14
And
lest
through
the
negligence
of
men
,
the
deliverance
,
which
God
at
that
time
wrought
,
should
at
any
time
after
be
forgotten
,
God
added
this
command
at
the
26
and
27
Verses
of
that
Chapter
.
It
shall
come
to
pass
,
when
your
Children
shall
say
unto
you
,
what
mean
you
by
this
service
,
that
ye
shall
say
,
it
is
the
Sacrifice
(
in
memory
)
of
the
Lords
Passeover
,
who
passed
over
the
Houses
of
the
Children
of
Israel
in
Egypt
,
when
he
smote
the
Egyptians
.
It
is
very
observable
,
that
the
incredulous
and
stiff
necked
Jews
do
now
expect
to
be
redeemed
again
out
of
all
their
thraldome
by
the
Messiah
,
just
at
the
self
same
time
of
the
year
,
when
their
Fathers
were
redeemed
of
P.
Jag.
in
Exod.
12.
Old
by
God
out
of
the
house
of
Bondage
.
For
to
this
purpose
(
saith
my
Author
)
we
read
in
the
Cabalists
;
In
the
same
day
,
viz.
on
the
fifteenth
day
of
Nisan
,
(
that
is
in
March
)
the
Israelites
shall
be
redeemed
in
the
days
of
the
Messiah
,
as
they
were
formerly
redeemed
on
that
day
,
at
their
departure
out
of
Egypt
.
What
those
fond
people
expect
still
,
was
accomplisht
long
ago
:
For
it
was
just
at
that
time
,
that
the
Lord
Jesus
(
that
immaculate
Lamb
of
God
)
was
slain
to
Redeem
all
Mankind
:
And
as
the
Passeover-Feast
among
the
Jews
was
instituted
for
the
Commemoration
of
one
deliverance
out
of
great
Bondage
,
so
was
this
Feast
,
now
used
by
us
,
instituted
for
the
Commemoration
of
another
deliverance
from
a
greater
and
more
intollerable
servitude
;
that
Christ
our
Redeemer
may
never
be
out
of
our
minds
,
tho
he
be
gone
into
Heaven
,
but
that
we
should
most
solemnly
celebrate
a
perpetual
memory
of
his
infinite
Love
,
and
unspeakable
Condescention
.
Accordingly
the
ancient
Church
was
wont
to
be
very
Prolix
in
the
Prayer
of
Consecration
.
For
Apost.
lib.
having
made
mention
,
first
of
the
Majesty
and
perfections
of
God
,
then
of
the
Creation
of
Angels
,
of
Man
,
and
of
the
whole
World
,
then
of
his
Providence
over
Adam
,
over
Seth
,
and
Enoch
,
over
Noah
,
over
Abraham
,
over
the
twelve
Patriarchs
,
and
over
all
the
Children
of
Israel
;
and
having
concluded
that
part
on
this
wise
;
For
all
these
things
glory
be
to
thee
,
Lord
God
Almighty
;
infinite
Hosts
of
Angels
and
Archangels
worship
thee
,
Thrones
,
Dominions
,
Principalities
,
Powers
,
and
innumerable
Armies
of
Heavenly
Spirits
,
the
Cherubim
,
and
six-winged
Seraphim
,
with
thousands
of
thousands
of
Angels
and
Archangels
,
that
continually
cry
,
Holy
,
Holy
,
Holy
,
Lord
God
of
Sabbaoth
;
Heaven
and
earth
are
full
of
thy
Glory
,
Glory
be
to
thee
unto
everlasting
Ages
:
Then
the
Church
was
wont
to
go
on
to
make
mention
of
the
Holy
and
only
begotten
Son
of
God
,
of
his
love
to
Mankind
,
of
his
Incarnation
and
Birth
of
a
Virgin
,
of
his
Life
,
Laws
,
Miracles
,
and
Humility
of
his
Passion
,
Crucifixon
,
Death
,
Burial
,
Resurrection
and
Ascension
into
Heaven
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
they
,
we
being
mindful
of
,
and
commemorating
his
sufferings
,
do
give
thee
thanks
according
to
his
command
,
who
in
the
night
when
he
was
betrayed
took
bread
into
his
Holy
hands
and
looking
up
to
Heaven
to
thee
his
God
and
Father
,
brake
it
,
and
gave
it
to
his
Disciples
,
and
so
forth
.
This
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
our
blessed
Redeemer
meant
and
spake
of
,
not
a
Cold
faint
heartless
speaking
of
that
Love
of
his
,
which
was
stronger
than
the
most
Torturing
Agonies
,
and
than
Death
it self
;
but
such
a
Devout
commemoration
as
is
attended
with
Solemnity
,
with
admiration
,
with
active
and
vigorous
Affections
,
with
the
meltings
and
dissolutions
of
the
hardest
hearts
,
with
such
Divine
Raptures
,
Extasies
,
and
Flights
of
mind
,
as
if
our
Souls
had
dropt
their
mantles
of
Flesh
,
and
were
entred
into
Heaven
to
bear
their
parts
in
that
Quire
of
Blessed
Spirits
above
.
This
was
one
End
and
reason
,
for
which
the
Holy
Jesus
appointed
the
use
of
this
Mysterious
,
Evangelical
Banquet
.
And
before
I
let
this
point
go
out
of
my
hands
,
there
are
two
things
which
I
would
note
from
this
consideration
.
1.
First
,
that
at
this
Blessed
Sacrament
there
is
not
any
New
Sacrificing
,
or
offering
up
of
Christ
to
expiate
Sin
,
but
only
a
Commemoration
of
his
Death
,
a
Memorial
of
that
One
Sacrifice
which
he
offered
unto
his
Father
when
he
offered
up
himself
upon
the
Cross
for
us
.
The
Romanists
are
strongly
perswaded
,
that
as
the
substance
of
Christs
Natural
Body
is
really
in
the
Host
,
so
he
is
really
,
truly
and
literally
Sacrificed
there
,
as
a
Propitiatory
Oblation
both
for
the
living
and
the
Dead
too
.
But
't
is
a
modest
censure
to
say
(
for
't
is
the
the
least
we
can
say
)
of
this
conceit
,
that
't
is
a
very
fond
and
groundless
fancy
;
because
neither
from
our
Saviours
words
at
the
Institution
,
nor
from
St.
Pauls
Repeating
the
Story
,
nor
from
the
Nature
and
Analogy
of
this
Feast
,
can
we
gather
any
thing
that
gives
Colour
to
this
Principle
;
it
being
apparent
every
way
,
that
Christ
intended
this
Mystery
,
not
that
he
should
suffer
in
it
a
fresh
,
or
be
Sacrificed
in
it
afresh
,
but
that
we
should
thereby
Commemorate
and
shew
forth
his
Passion
in
Golgotha
.
Indeed
in
some
cases
the
same
thing
may
be
said
to
be
a
Commemoration
of
a
Sacrifice
,
and
a
true
Sacrifice
also
;
as
the
Paschal
Lamb
at
Jerusalem
was
truly
a
Sacrifice
,
and
a
Memorial
too
of
the
Lamb
that
was
sacrificed
in
Egypt
.
But
it
cannot
be
said
to
be
so
in
this
case
,
because
't
is
Contradictory
to
the
Apostles
argumentation
in
Heb.
10
,
where
he
shews
,
that
Christs
Sacrificing
of
himself
,
had
this
Prerogative
,
this
dignity
above
all
Legal
Oblations
,
that
it
needed
not
(
as
the
others
did
)
any
Repeating
,
whereas
the
Sacrifices
under
the
Law
were
offered
year
by
year
continually
,
and
every
Priest
stood
Ministring
and
offering
oftentimes
the
same
Sacrifices
,
Christ
our
High
Priest
offered
one
perfect
Sacrifice
for
sins
for
ever
,
and
so
sate
down
on
the
right
hand
of
God
,
by
that
one
offering
of
himself
having
perfected
for
ever
them
that
are
sanctified
,
and
having
sanctified
them
through
the
offering
of
his
own
Body
once
for
all
.
So
that
unless
we
will
give
the
Apostle
the
Lie
,
we
cannot
affirm
any
Propitiatory
Sacrifice
to
be
in
this
Mystery
.
'T
is
true
;
this
blessed
Sacrament
is
called
a
Sacrifice
(
or
rather
the
whole
Action
and
Rite
is
called
so
)
and
it
is
so
in
some
sense
,
even
as
Prayer
is
called
a
[
*
](A53953-e14750-b)
*
Vid.
Tertull.
p.
187.
H.
104.
Sacrifice
Psal.
141.
2.
and
as
Praises
are
called
a
Sacrifice
,
Heb.
13.
15.
and
as
Righieousness
and
a
broken
Spirit
are
called
Sacrifices
,
Psal.
51.
17.
and
as
Almsdeeds
are
called
Sacrifices
,
Heb.
13.
16.
and
as
the
devoting
our selves
to
the
service
of
God
is
called
the
presenting
of
our
Bodies
a
Living
Sacrifice
,
Rom.
12.
1.
For
,
at
this
Holy
Sacrament
we
are
bound
to
do
all
this
,
to
bless
Gods
Name
(
therefore
't
is
called
the
Eucharist
,
from
our
Praises
and
Thanksgivings
)
to
implore
Gods
goodness
,
to
offer
up
to
him
the
Oblation
of
Penitent
Hearts
,
to
present
him
with
some
of
our
Worldly
substance
,
to
vow
obedience
to
his
Laws
,
and
to
offer
unto
him
our selves
,
our
Souls
and
Bodies
,
as
a
reasonable
,
Holy
,
and
lively
Sacrifice
(
as
we
profess
in
that
excellent
Prayer
after
the
Communion
.
)
It
is
Hence
,
and
upon
these
accounts
(
not
from
any
real
Sacrificing
of
Christ
,
but
from
the
offering
up
of
our
Devotion
,
of
our selves
,
and
of
our
Goods
,
)
that
the
Celebration
of
this
Mystery
is
called
a
Sacrifice
.
And
hence
it
is
too
,
that
the
Lords
Table
is
called
an
Altar
(
as
it
was
called
in
the
[
*
](A53953-e14930-b)
*
So
Can.
Apost.
3.
So
S.
Cyprian
every
where
calls
the
Lords
Table
.
And
so
doth
Tertullian
,
Nonne
solenior
●●it
statio
tua
,
si
ad
Aram
dei
steteris
?
de
Orat
cap.
14.
And
I
Suppose
the
ancient
Christians
took
occasion
of
speaking
thus
from
those
words
of
our
Saviour
Matth.
5.
23
,
24.
if
thou
bring
thy
gift
to
the
Altar
,
and
there
remembrest
that
thy
Brother
hath
ought
against
thee
,
&c.
which
words
do●
certainly
relate
to
those
Oblations
which
Christ
intended
should
be
made
(
and
in
the
Apostolical
times
were
made
)
in
the
Church
.
Ancient
times
of
Christianity
,
but
that
some
weak
men
now
love
to
quarrel
with
words
;
)
and
the
Place
too
where
the
Table
stood
was
called
the
[
||
](A53953-e14980-b)
||
So
the
Author
de
Eccles.
Hierarch
.
c.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
where
he
means
the
Sacrarium
or
Holy
place
where
the
Table
stands
.
And
to
the
same
purpose
the
word
is
used
by
Ignatius
in
those
expressions
of
his
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ep.
ad
Ephes
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ep.
ad
Tralles
.
Where
he
urgeth
that
necessity
which
people
are
under
to
joyn
with
the
Bishop
,
and
the
rest
of
the
Clergy
in
the
Publick
Prayers
of
the
Church
.
For
Anciently
Prayer
was
made
in
the
Chancel
at
the
Holy
Table
;
as
't
is
insinuated
Ignat.
Ep.
ad
Ephes
.
And
by
Tertullian
,
Exhort
.
ad
Castit
cap.
10.
Si
Spiritus
reus
apud
se
sit
,
conscientia
erubescit
,
quomodo
audebit
Orationem
dicere
ad
Altare
?
Hence
Bishop
Usher
notes
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sometimes
signifie
the
same
thing
;
that
is
,
the
Altar-place
:
Unde
in
Polycarpi
ad
Philippenses
,
&
Ignatio
ad
Tarsenses
tribut
â
Epistold
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
vulgato
Latino
interprete
Sacrarium
Dei
,
recte
est
redditum
.
Armachan
not
.
in
Ignat.
Ep.
ad
Magnes
.
Num.
42.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Or
Altar-place
)
because
it
is
there
(
or
should
be
there
)
before
the
Lords
Table
,
that
we
present
to
the
Divine
Majesty
of
God
all
our
Christian
Sacrifices
,
and
perform
the
Offertory
(
as
I
shall
hereafter
shew
at
large
,
that
all
Christians
were
wont
to
do
in
the
Primitive
and
Apostolical
times
of
the
Church
.
)
But
to
call
the
Sacrament
a
Sacrifice
,
or
the
Holy
Table
an
Alter
,
upon
presumption
that
Christ
is
really
Sacrificed
,
and
in
his
Natural
Body
offered
up
there
,
is
a
Solaecism
in
Divinity
,
and
that
which
is
utterly
against
the
sense
of
the
Ancient
Doctors
of
the
Christian
Church
.
For
though
in
many
Liturgies
and
other
Ancient
Books
,
we
often
find
mention
to
be
made
of
Oblations
and
Sacrifices
at
the
Celebration
of
the
Holy
Sacrament
,
yet
this
is
meant
of
those
sacrifices
and
Offerings
which
I
have
now
spoken
of
,
and
which
all
Reformed
Churches
allow
of
:
and
particularly
the
Ancients
point
to
those
Liberal
Gifts
,
which
Christians
in
those
times
brought
with
them
to
the
Church
,
to
be
presented
and
offered
up
to
God
on
the
Holy
Table
,
as
an
humble
acknowledgement
,
that
the
whole
Earth
was
the
Lords
,
and
as
a
Grateful
Recognition
of
his
Right
to
all
,
of
his
Dominion
over
all
,
and
of
his
propriety
in
all
the
possessions
they
did
enjoy
.
To
this
purpose
I
shall
note
a
passage
or
two
out
of
that
very
ancient
Writer
,
Irenaeus
:
Oblations
in
general
,
are
not
forbidden
us
(
says
he
)
there
in
fine
.
need
thereof
,
but
that
they
might
shew
themselves
neither
unfruitful
nor
unthankful
)
he
took
that
Bread
which
was
made
of
his
Creatures
,
and
gave
thanks
saying
,
this
is
my
body
;
and
he
likewise
acknowledged
the
Cup
(
consisting
of
the
Creature
which
we
use
)
to
be
his
Blood
;
and
thus
he
taught
the
New
Oblation
of
the
new
Testament
,
which
the
Church
receiving
from
the
Apostles
,
offers
throughtout
the
world
unto
God
.
And
elsewhere
speaking
of
the
same
thing
,
in
initio
.
he
saith
,
that
the
Oblation
of
the
Church
which
our
Lord
taught
and
appointed
to
be
offered
through
all
the
World
,
is
accounted
a
pure
Sacrifice
with
God
.
If
any
of
the
Fathers
have
spoken
,
as
if
Christ
was
offered
up
in
the
Holy
Sacrament
,
they
are
to
be
understood
as
speaking
figuratively
and
improperly
,
because
the
Signs
and
Symbols
of
Christs
Body
and
Blood
are
presented
upon
the
Table
.
Their
meaning
was
(
and
they
said
so
,
when
they
spake
strictly
and
distinctly
)
that
they
offered
Euseb.
dem
.
Evang
.
1.
I.
c.
10.
a
Memorial
instead
of
a
Sacrifice
(
as
Eusebius
said
)
And
to
instance
in
no
more
,
nothing
can
be
more
plain
,
then
what
S.
Chrysostome
hath
said
upon
this
subject
;
viz.
That
though
we
offer
every
day
,
yet
we
do
but
make
a
Commemoration
of
Christs
Death
;
that
this
that
is
done
now
,
is
in
Remembrance
of
that
which
was
done
before
:
Dial.
cum
Tryph.
pag.
260.
Martyr
affirmed
of
our
using
the
Bread
in
the
Sacrament
,
that
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Memory
of
that
Passion
which
Christ
was
pleased
to
undergo
for
us
Men
,
and
for
our
salvation
.
I
have
noted
all
this
to
shew
,
how
,
grosly
the
Romanists
are
deceived
in
that
which
many
poor
wretches
among
them
take
to
be
a
main
part
of
Religion
,
tho
I
am
afraid
their
Crafty
Guides
tell
them
so
for
their
own
Interest
and
Advantage
.
For
do
but
take
away
the
Doctrine
of
Christ
being
really
Sacrificed
under
the
species
of
Bread
and
Wine
,
and
their
Masses
for
Quick
and
Dead
must
go
away
next
,
then
the
Doctrine
of
Purgatory
must
down
too
,
then
the
Practice
of
praying
for
souls
supposed
to
be
in
Torments
there
,
must
down
also
,
and
then
the
conceit
of
Absolutions
and
Indulgences
,
and
divers
other
Lucrative
Arts
,
whereby
the
Knavish
Priests
cheat
ignorant
and
Easie
People
out
of
their
Mony
;
till
in
the
end
,
by
taking
away
first
one
shore
and
then
another
,
the
old
rotten
House
drops
down
upon
their
Heads
,
which
hath
been
held
up
hitherto
by
this
Artificial
Prop
(
among
others
)
that
our
blessed
Saviour
is
Really
and
Truly
offered
up
a
Sacrifice
for
all
men
in
this
Mystery
,
whereas
indeed
it
is
not
a
Sacrificing
of
him
,
but
a
Representation
and
memorial
of
the
great
Sacrifice
upon
the
Cross
.
2.
That
which
I
would
note
in
the
second
place
is
,
that
this
Blessed
Sacrament
was
intended
to
be
,
not
a
Memorial
of
the
Passeover-Supper
,
which
Christ
Celebrated
the
same
Night
that
he
was
betray'd
,
but
a
Commemoration
of
his
Passion
and
Death
on
the
day
following
.
This
indeed
is
very
obvious
and
easie
to
be
observed
:
And
yet
for
want
of
minding
this
thing
well
,
many
weak
people
among
our selves
have
been
unfortunately
lead
aside
into
wrong
and
superstitious
conceits
,
about
some
Circumstances
which
relate
to
this
solemnity
.
Because
the
Passeover
was
eaten
at
Night
,
therefore
some
conclude
,
that
this
Sacrament
ought
not
to
be
solemniz'd
at
any
other
time
.
And
because
our
Saviour
and
his
Disciples
did
(
as
they
suppose
)
eat
the
Passeover
Sitting
,
therefore
these
men
infer
,
that
it
is
not
lawful
for
us
to
receive
this
Sacrament
in
a
Kneeling
posture
.
They
would
have
us
to
be
guided
by
those
Usages
and
Rites
which
were
observed
at
the
Paschal-Feast
,
as
if
the
Customes
then
were
presidents
to
govern
and
direct
us
now
,
and
as
if
this
Feast
of
ours
were
not
only
Analagous
unto
,
but
also
a
Representation
and
Memorial
of
that
Festival
among
the
Jews
.
But
all
this
is
nothing
but
a
Rope
of
sand
,
and
any
man
may
find
it
so
,
that
will
but
consider
the
thing
rightly
.
For
this
being
a
sacrifical
Banquet
,
at
which
we
do
Commemorate
the
intollerable
sufferings
,
and
infinite
Love
of
the
Son
of
God
,
such
Rituals
are
to
be
observed
now
as
are
most
Congruous
and
suitable
to
the
Nature
and
Ends
of
this
Mystery
.
As
for
the
Passeover-Supper
,
it
is
ceased
and
out
of
doors
long
ago
,
together
with
those
observances
which
were
belonging
and
appendant
to
it
,
and
we
have
nothing
to
do
with
them
,
because
they
were
grounded
upon
special
rea
.
sons
,
and
were
of
proper
use
,
and
of
peculiar
significancy
to
the
Jews
.
Thus
the
Time
of
its
Celebration
was
to
be
at
Night
,
because
it
was
in
the
Night
time
,
that
the
Lord
smote
the
first
born
of
the
Egyptians
,
and
passed
over
the
houses
of
the
Israelites
,
and
this
concerns
us
no
more
than
it
concerns
us
to
Celebrate
the
very
Day
of
their
deliverance
out
of
Egypt
.
Thus
also
for
the
Posture
used
at
the
eating
of
the
Passeover
,
at
first
it
was
probably
a
Standing
posture
,
because
the
Jews
were
commanded
to
eat
it
with
their
Loyns
girded
,
with
their
shooes
on
their
Feet
,
and
with
their
Staff
in
their
hand
.
But
there
were
proper
and
peculiar
reasons
for
this
Ceremony
;
for
it
was
Significative
and
in
Token
of
their
great
Haste
;
and
that
concerns
us
no
more
neither
,
than
it
concerns
us
to
eat
Unleavened
Bread
which
was
in
token
of
their
Haste
also
.
In
our
Saviours
time
the
Posture
was
Altered
(
as
I
shall
shew
in
its
due
place
)
and
't
was
neither
standing
nor
sitting
(
as
many
ignorant
mem
conceive
)
but
a
Recumbent
and
Leaning
posture
,
one
guest
lying
along
in
the
bosome
of
another
,
as
(
St.
John
lay
in
our
Lords
Bosome
)
so
making
part
of
a
Round
or
Oval
figure
.
And
even
This
posture
was
of
peculiar
fignificancy
to
the
Jews
too
,
for
it
was
in
Token
that
their
Journey
and
Travels
were
at
an
End
,
and
that
they
were
possest
of
the
Land
of
Rest
,
which
God
had
sworn
to
their
Fathers
,
that
he
would
give
them
.
So
that
neither
from
hence
can
we
gather
any
thing
that
bindes
us
,
unless
it
be
this
,
that
in
circumstantial
matters
we
should
submit
to
those
innocent
usages
,
which
either
the
Laws
,
or
Customes
of
a
Nation
,
or
the
Reason
of
times
have
introduced
,
as
our
Blessed
Saviour
himself
did
,
who
took
such
Customes
as
they
were
,
and
observed
them
as
he
found
them
,
not
troubling
the
World
with
debates
and
Controversies
about
things
of
nothing
.
So
then
,
the
Rites
used
at
the
Passeover
are
no
Leading
Rites
to
us
,
nor
are
we
to
Copy
out
that
pattern
any
more
than
we
are
Commemorate
the
Jews
feast
.
This
Sacrament
of
ours
is
not
a
Memorial
of
the
Paschal
Supper
,
but
of
our
blessed
Redeemers
Death
;
and
accordingly
we
are
to
use
such
Rituals
as
are
most
proper
and
suitable
to
the
meaning
and
purpose
of
this
Mystery
,
and
most
significative
unto
Us.
Considering
that
it
was
between
Nine
and
Three
of
the
Clock
,
that
our
dear
Lord
was
hurried
to
Golgotha
,
nailed
to
the
Cross
,
and
there
hung
upon
four
wounds
,
languishing
,
bleeding
,
dying
with
pangs
and
throws
unspeakable
,
unconceivable
,
it
is
proper
for
us
to
Celebrate
about
Noon
this
Blessed
Sacrament
,
which
is
the
Memorial
of
his
Great
Passion
.
Considering
too
the
Intendments
of
this
Mystery
,
that
it
serveth
(
as
I
shall
prove
as
I
go
along
)
to
engage
us
to
be
faithful
and
True
to
the
Redeemer
of
our
Souls
,
and
to
convey
unto
us
all
those
benefits
,
which
he
purchased
for
us
by
his
Passion
,
as
Pardon
of
Sin
,
the
Communication
of
his
Blessed
body
and
Blood
,
the
assistance
of
his
Holy
Spirit
,
a
close
Union
with
him
,
and
an
assurance
of
a
glorious
Immortality
;
and
considering
also
what
We
are
,
that
the
Divine
Goodness
should
be
thus
propitious
and
kind
to
us
,
his
Unworthy
,
Despicable
,
because
Sinful
Creatures
,
I
appeal
to
any
man
of
sense
and
true
humility
,
if
it
be
not
most
proper
,
most
becoming
us
(
were
Laws
and
Customes
altogether
silent
)
to
receive
the
blessed
instruments
and
Pledges
of
the
Divine
Grace
in
the
Lowlyest
,
in
the
most
Reverent
,
in
the
most
Humble
posture
,
and
after
such
a
manner
as
is
most
expressive
of
that
sense
we
ought
to
have
of
our
own
Vileness
and
nothingness
,
and
of
the
Love
of
Jesus
.
When
I
,
who
am
so
unworthy
,
that
the
Lord
should
come
under
my
Roof
,
am
invited
to
come
so
near
unto
him
,
as
to
lie
(
as
it
were
)
not
in
his
Bosome
,
but
in
his
Heart
too
,
and
to
take
into
my
hands
the
Holy
Seals
of
his
dearest
Love
,
of
his
tenderest
and
everlasting
Compassions
,
then
be
thou
Prostrate
,
O
my
Soul
;
let
me
then
Worship
,
and
fall
down
,
and
Kneel
before
the
Lord
my
Redeemer
,
and
if
there
be
any
thing
viler
than
the
Dust
,
or
any
place
lower
and
baser
than
the
Earth
,
let
my
sinful
Body
grovel
and
lie
there
.
Thus
the
Nature
and
Ends
of
this
Sacrament
,
and
the
consideration
that
it
serves
to
Commemorate
,
not
what
the
Jews
did
at
their
Paschal
Supper
,
but
what
Christ
,
our
true
Passeover
,
did
in
being
Sacrificed
for
us
,
are
enough
to
take
any
humble
man
off
from
that
regard
which
Superstitious
Persons
have
of
supposed
Jewish
postures
;
because
we
are
not
to
represent
and
Commemorate
their
Actions
,
but
to
shew
forth
the
bitter
Passion
and
Death
of
the
Holy
Jesus
.
And
this
shall
suffice
to
be
said
,
as
the
Use
and
Improvement
of
this
matter
;
that
this
Eucharistical
solemnity
was
intended
to
be
a
a
perpetual
and
standing
Memorial
of
our
Saviours
sufferings
and
Love
:
Do
this
in
Remembrance
,
in
Commemoration
of
me
:
That
's
one
great
End
of
this
sacrifical
Banquet
.
CHAP.
III.
The
second
End
of
the
Holy
Sacrament
,
to
be
a
Covenant-Feast
.
The
Ancient
and
general
use
of
Covenant
Feasts
.
That
this
is
such
proved
from
its
Analogy
to
those
Ancient
Covenant-Feasts
,
among
Heathens
and
Jews
,
and
from
the
Words
of
Christ
at
the
Institutions
.
Two
conclusions
.
BY
the
leave
of
the
Socinians
we
will
go
further
,
and
confidently
affirm
,
that
this
Holy
Sacrament
is
intended
to
another
End
too
,
viz.
that
it
may
be
a
Federal
Rite
,
or
a
Covenant
banquet
between
God
and
the
Communicants
.
By
a
Covenant
is
meant
,
such
a
Communion
,
Allyance
,
and
League
with
God
,
whereby
he
claimeth
a
peculiar
right
,
interest
,
and
propriety
in
us
,
as
in
those
who
have
devoted
our selves
to
his
Worship
and
service
,
and
expect
good
things
at
his
hand
.
And
by
a
Covenant-Banquet
is
meant
such
a
Religious
Feast
,
whereby
a
League
of
that
nature
is
contracted
or
Confirmed
.
This
at
first
may
seem
somewhat
dark
to
you
,
because
the
generality
of
us
are
not
well
acquainted
with
the
old
Customes
of
of
other
Countries
,
especially
of
the
Oriental
Nations
;
the
right
understanding
whereof
will
give
us
a
great
deal
of
light
into
this
matter
.
For
the
opening
of
it
therefore
we
must
know
,
that
it
was
very
usual
for
People
,
especially
in
the
Eastern
parts
of
the
World
,
to
make
and
ratifie
Contracts
by
eating
and
drinking
together
.
Of
this
the
Holy
Scriptures
give
us
some
plain
Exemples
.
For
that
Feast
which
Abimelech
and
Isaac
celebrated
together
Gen.
26.
30.
was
a
Covenant-Feast
,
a
token
and
symbol
of
Friendship
between
them
.
Labans
eating
with
Jacob
upon
an
heap
of
stones
,
Gen.
31.
46.
was
no
other
then
a
Foederal
rite
.
The
Israelites
eating
of
the
Gibeonites
Victuals
,
Josh.
9.
14.
was
the
contracting
of
a
League
with
those
crafty
people
,
which
the
Israelites
were
blameable
for
doing
without
asking
Counsel
at
the
mouth
of
the
Lord
;
for
had
they
first
enquired
of
God
,
they
had
not
been
Circumvented
,
as
they
were
into
a
confederacy
with
them
.
When
David
after
an
upbraiding
manner
spake
of
his
friends
treachery
(
in
words
which
are
very
appicable
to
Judas
)
Psal.
41.
9.
mine
own
familiar
Friend
(
said
he
)
in
whom
I
trusted
,
which
did
eat
of
my
Bread
,
hath
lift
up
his
heel
against
me
:
He
meant
one
,
that
had
entred
into
Covenant
with
him
by
a
Feast
(
as
you
find
that
Abner
did
in
2
Sam.
3.
20.
)
and
therefore
instead
of
a
Friend
,
't
is
otherwise
rendred
in
the
Margin
of
our
Bibles
,
the
man
of
my
peace
,
Abimelech
,
Jud.
9.
27.
But
humane
Writers
afford
many
instances
of
this
Nature
,
how
people
were
wont
anciently
to
make
and
Ratifie
Covenants
between
Nation
and
Nation
,
between
party
and
party
,
and
between
[
*
](A53953-e16980-b)
*
Apud
Graecos
&
Macedones
panem
gladio
divisum
,
sponsum
&
sponsam
cum
ineunt
sponsalia
,
gustare
solenne
fuit
.
Apud
Galatas
ut
ex
eodem
poculo
vir
&
uxor
libant
,
Alex.
ab
Alex.
l.
2.
c.
5.
This
was
called
Confarreatio
,
a
marrying
by
the
Rite
of
eating
a
Bride-cake
,
which
had
been
first
offered
as
a
sacrifice
;
and
't
was
the
most
sacred
band
of
Love
.
Nihil
confarreationis
faedere
in
sponsalibus
Religiosius
fuit
.
Id.
ibid
.
vide
&
Gyrald
.
de
diis
Gent.
Syntag
17
p.
487.
Man
and
Wife
,
sometimes
by
Alex.
gen
.
dier.
l.
5.
c.
3.
Eating
Bread
,
sometimes
by
drinking
Wine
,
and
frequently
by
Id.
ibid.
Hence
we
read
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
among
the
Greeks
,
a
Cup
of
Friendship
.
Theogn
.
partaking
of
Both
together
,
which
doth
evidently
shew
,
that
it
was
the
general
custome
of
Mankind
to
Contract
and
Covenant
with
one
another
by
the
visible
rites
of
Feasting
;
that
,
as
we
now
are
wont
to
confirm
Covenants
by
signing
of
deeds
so
the
common
custome
of
the
world
formerly
was
to
enter
into
Covenants
,
and
to
Ratifie
all
Contracts
by
Banqueting
together
.
To
draw
down
this
observation
now
,
and
to
make
it
serviceable
to
our
present
purpose
,
and
business
concerning
this
religious
,
Christian
Feast
,
the
blessed
Sacrament
:
There
are
these
three
things
which
I
shall
prove
in
their
order
.
1.
That
those
Religious
Feasts
which
the
old
Heathens
celebrated
before
their
Idols
,
were
visible
Rites
whereby
they
Covenanted
with
those
imaginary
Deities
.
2.
That
those
Sacrifical
Feasts
,
which
were
observed
by
Gods
people
,
according
to
the
Law
,
were
visible
rites
too
,
whereby
they
Covenanted
with
the
true
God
.
3.
That
this
Sacrifical
,
Christian
Feast
,
which
we
partake
of
,
according
to
the
Gospel
,
is
a
visible
Rite
also
,
whereby
we
Covenant
with
the
Blessed
Jesus
.
The
proof
of
these
three
things
will
be
sufficient
,
I
hope
,
to
clear
this
matter
.
1.
That
those
Religious
Feasts
which
were
Celebrated
by
the
old
Heathens
before
their
Idols
,
were
visible
Rites
whereby
they
Covenanted
with
those
imaginary
Deities
.
So
they
were
reputed
to
have
been
by
God
himself
:
for
when
the
Jews
were
so
foolish
as
to
grow
fond
of
those
Heathen
Rites
,
and
to
be
taken
with
them
,
God
charged
them
as
guilty
of
a
Sin
of
the
Highest
nature
,
as
Apostates
,
as
Idolaters
,
as
those
that
had
forsaken
him
and
his
Covenant
,
and
as
those
that
had
really
and
actually
joyned
themselves
to
the
Heathen
Idols
;
which
could
not
be
true
,
if
those
Sacrifical
Feasts
of
the
Heathens
had
not
been
Foederal
or
Covenant
Rites
.
The
First
instance
of
this
we
may
observe
in
Exod.
32.
where
the
people
make
an
Altar
to
the
Golden
Calf
,
bring
their
peace-offerings
,
and
Celebrate
a
Religious
banquet
upon
the
Remainders
thereof
;
they
sate
down
to
Eat
and
to
drink
(
to
Feast
together
before
the
Golden
Calf
)
and
rose
up
to
play
,
ver.
6.
[
*
](A53953-e17320-b)
*
Hebraei
ad
profanos
Egyptiorum
ritus
animos
transtulerunt
.
Quam
enim
Moses
dux
eorum
ascendisset
in
montem
,
atque
ibidem
40
diebus
moraretur
,
aureum
caput
Bovis
'
,
quem
vocant
Apim
,
quod
eos
signo
praecederet
,
figurarunt
.
Lactant
de
ver.
Sap.
lib.
4.
c.
10.
Sic
&
S.
Hieronym
.
in
Hoseae
cap.
4.
This
they
did
in
imitation
of
the
Egyptians
,
among
whom
they
had
lived
so
long
.
For
those
blind
Heathens
Worshipped
a
Bull
in
honour
of
their
Minut.
Fael
.
in
Oct.
Factus
est
Serapis
omnium
maximus
Egyptiorum
deus
.
Aug.
de
civ
.
dei
.
1.
18.
c.
5.
Great
God
Apis
:
and
when
they
had
found
the
Beast
,
they
received
him
with
a
great
deal
of
Pomp
and
Festivity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
[
†
](A53953-e17450-b)
†
Suidas
in
Apides
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Schol
Aristophan
.
in
pace
.
Suidas
)
adding
a
great
and
magnificent
Banquet
:
Which
custome
,
because
the
Jews
used
before
Exod.
32.
5.
that
Image
which
they
had
nowmade
,
(
though
perhaps
they
made
it
with
a
design
,
that
it
should
be
a
representation
of
the
true
God
)
therefore
they
were
looked
upon
as
downright
Idolaters
:
For
so
the
Apostle
speaks
of
them
,
1
Cor.
10.
7.
neither
be
ye
Idolaters
,
as
were
some
of
them
,
as
it
is
written
,
the
people
sat
down
to
Eat
and
to
Drink
,
and
rose
up
to
play
.
Thus
also
when
they
were
perswaded
by
the
Moabites
to
eat
of
those
Sacrifices
,
which
had
been
offered
to
their
Idol
,
they
were
judged
to
have
contracted
a
Confederacy
with
that
Daemon
,
and
so
Moses
and
David
both
express
it
,
the
one
in
Num.
25.
3.
the
other
in
Psal.
106.
28.
that
they
joyned
themselves
to
Baal
peor
;
that
is
,
they
entred
into
Communion
with
that
Heathen
Deity
which
was
Worshipped
on
Mount
Peor
,
by
eating
Syntagm.
1.
cap.
5.
the
Sacrifices
of
the
Dead
,
or
such
things
as
were
offered
in
memory
of
the
dead
.
Upon
this
account
it
is
,
that
Idolatry
is
described
in
Ezek.
18.
by
Eating
upon
the
Mountains
;
because
it
was
generally
in
High
places
,
and
in
Groves
Ezek.
18.
6.
upon
Hills
,
where
the
Heathens
were
wont
to
place
their
Altars
,
and
to
offer
Sacrifices
,
and
then
to
eat
of
the
Sacrifices
,
as
a
Covenant
Rite
between
them
and
their
Gods
.
To
all
which
let
me
add
in
the
last
place
,
that
St.
Paul
calls
the
eating
of
those
Heathen
Sacrifices
,
the
having
of
Fellowship
with
Devils
;
1
Cor.
10.
20.
The
things
which
the
Gentiles
Sacrifice
,
they
Sacrifice
to
Devils
,
and
not
to
God
;
and
I
would
not
that
ye
should
have
Fellowship
with
Devils
,
Where
it
is
observable
what
the
Apostle
saith
.
ver.
15.
I
speak
as
to
Wise
men
,
judge
ye
what
I
say
.
He
knew
they
could
not
be
so
void
of
common
sense
,
as
not
to
understand
the
meaning
of
those
Mystical
Solemnities
,
because
all
intelligent
men
in
the
world
knew
,
that
they
were
so
many
bonds
of
Friendship
and
Amity
with
their
Gods
.
2.
This
then
being
so
clear
;
I
proceed
to
shew
in
the
second
place
,
that
those
Sacrifical
Feasts
which
were
used
by
the
Jews
according
to
the
Law
,
were
also
visible
and
customary
Rites
,
whereby
they
Covenanted
with
the
true
God
.
In
Psal.
50.
5.
saith
God
,
gather
my
Saints
together
unto
me
,
those
that
have
made
a
Covenant
with
me
by
Sacrifice
.
Hence
it
appears
,
that
the
offering
a
Sacrifice
was
a
Foederal
Rite
,
whereby
God
and
his
people
became
One.
Upon
which
account
it
was
,
that
Salt
was
used
in
Sacrifices
by
Gods
own
direction
,
Levit.
2.
13.
Every
oblation
of
thy
meat
offering
shalt
thou
season
with
Salt
—
with
all
thine
offerings
thou
shalt
offer
Salt
.
For
all
Nations
lookt
upon
Salt
as
a
token
of
Love
,
a
Pledge
and
Symbol
of
Peace
and
Friendship
.
And
the
reason
of
it
is
given
by
Eustatius
(
as
he
is
cited
by
Doctor
Hammond
on
St
,
Mark
:
9.
50.
)
*
because
as
Salt
Alex.
genial
.
dier.
lib.
3.
cap.
12
:
Multi
modii
salis
simul
edendi
sunt
,
ut
amicitiae
munus
expletum
sit
.
Cic.
de
amicitia
.
Graeci
vino
madentes
oleoperungunt
&
sale
,
qui
etiam
ante
reliquas
dapes
sal
velut
Amicitiae
symbabolum
hospitalibus
apponant
.
Alex
.
ab
Alex.
l.
5.
c.
21.
being
compacted
of
many
drops
of
Water
,
every
one
in
it self
of
a
Fluid
and
Unsteady
nature
,
becomes
one
solid
body
;
so
they
that
from
distant
places
Conjoyn
into
a
League
of
Friendship
,
meet
together
both
in
place
and
friendly
disposition
.
Hence
Numer
.
18.
Hanc
cerimoniam
à
Patribus
acceptam
,
etiam
Ethnici
in
suis
Sacris
observarunt
,
nulla
enim
Sacra
conficiebantur
apud
eos
sine
mola
Salsâ
P.
Fagius
.
in
Levit.
2.
't
is
called
the
Salt
of
the
Covenant
,
Levit
2.
13.
ratione
Foederis
(
saith
Paulus
Fagius
)
because
it
was
a
Token
of
that
Permanent
and
firm
Covenant
which
Men
made
with
God
by
Sacrifice
.
And
the
Heathens
themselves
observed
this
custome
of
Salting
their
offerings
;
for
the
partaking
of
Salt
was
an
Instrument
and
Pledge
of
Amity
:
like
a
Solemn
Oath
(
as
He
in
Origen
said
)
which
't
is
Sacrificing
then
being
a
Covenanting
Rite
,
feasting
upon
the
Sacrisice
was
a
Rite
of
the
same
Nature
:
Both
Solemnities
were
looked
upon
but
as
one
;
and
the
latter
was
only
the
Complement
,
the
Close
,
the
Finishing
os
the
former
.
And
to
this
purpose
Eat
and
Drink
saith
the
Text
,
ver
,
II.
It
was
a
Sacrifical-Feast
,
which
they
Celebrated
in
their
own
names
,
and
in
the
Names
of
all
the
Congregation
,
to
confirm
and
ratifie
that
Covenant
which
they
had
openly
,
and
universally
engaged
to
keep
.
For
want
of
minding
which
thing
,
many
learned
Expositors
and
the
Chaldee
Paraphrast
himself
,
have
been
strangely
mistaken
in
their
sense
of
that
place
of
Scripture
.
I
doubt
not
but
the
Paschal
Supper
was
a
Foederal
rite
too
,
as
other
the
like
Sacrifical
Feasts
were
.
For
Moses
commanding
a
memorial
of
the
Passeover
in
Exod.
13.
gave
this
as
one
Reason
of
it
,
ver.
9.
it
shall
be
a
sign
unto
thee
upon
thine
hand
,
and
for
a
memorial
between
thine
eyes
;
that
the
Lords
Law
may
be
in
thy
mouth
:
Meaning
that
the
Paschal
Solemnity
was
to
be
a
Token
and
sign
of
their
Covenant
with
God
,
to
put
them
in
mind
of
those
Obligations
they
were
under
to
perform
the
Terms
of
that
Covenant
,
which
was
sealed
with
the
blood
of
the
Lamb.
Nay
,
if
the
Passeover
had
not
been
a
very
Solemn
Foederal
Banquet
,
we
cannot
easily
conceive
why
strangers
and
uncircumcised
persons
were
forbidden
to
eat
of
it
;
For
the
Law
was
very
strict
and
express
as
to
that
in
Exod.
12.
No
stranger
shall
Eat
thereof
;
but
every
mans
servant
that
is
bought
for
mony
,
when
thou
hast
Circumcised
him
,
then
shall
he
eat
thereof
;
a
foreigner
and
hired
Servant
shall
not
Eat
thereof
.
The
reason
is
plain
and
obvious
,
because
the
Paschal
Solemnity
was
a
Covenant-rite
,
which
did
not
belong
unto
those
,
who
did
not
belong
to
that
Covenant
which
God
had
made
with
his
pecuculiar
People
,
the
Children
of
Israel
,
Having
thus
made
it
evident
,
that
the
Sacrifical
Feasts
of
old
were
Foederal
or
Covenant
Mysteries
,
and
were
so
esteemed
both
by
Jews
and
Heathens
,
Stuck
.
Antiq.
convivial
.
lib.
1.
cap.
30.
I
proceed
now
to
shew
in
the
third
place
,
that
this
Evangelical
Feast
is
a
solemnity
of
the
like
Nature
.
For
tho
we
should
suppose
,
that
nothing
to
this
purpose
was
said
at
the
institution
of
it
,
yet
the
very
Analogy
and
Resemblance
,
that
is
between
this
and
other
Sacrifical
Banquets
,
doth
sufficiently
argue
,
that
this
Solemnity
was
intended
to
be
a
Federal
rite
between
the
Church
and
Christ
.
This
is
the
very
principle
upon
which
the
Apostle
argues
,
1
Cor.
10.
where
going
about
to
shew
how
unlawful
it
is
for
Christians
to
eat
of
things
offered
to
Idols
,
he
layeth
down
this
Proposition
,
that
by
a
due
use
of
this
Blessed
Sacrament
we
Communicate
of
Christs
Body
and
Blood
,
and
are
Foederally
united
to
him
;
so
that
as
the
Loaf
we
eat
of
,
is
one
,
even
so
are
we
one
Body
(
with
Christ
our
Head
)
by
being
partakers
of
that
one
Loaf
.
This
is
the
meaning
and
substance
of
the
16.
and
17.
verses
.
And
,
to
make
this
the
more
evident
,
he
draws
a
Parallel
,
and
shews
the
Analogy
between
this
and
other
Sacrifical
Banquets
.
Behold
Israel
after
the
flesh
(
ver.
18.
)
are
not
they
which
eat
of
the
Sacrifices
,
partakers
of
the
Altar
?
i.
e.
are
they
not
in
Foederal
Communion
with
God
,
whose
Altar
it
is
?
Why
even
so
,
they
who
sacrifice
to
Devils
,
are
in
Foederal
Communion
with
Devils
,
are
joyned
to
Devils
,
have
Fellowship
with
Devils
;
and
therefore
it
is
not
lawful
for
us
to
eat
of
those
Sacrifices
,
because
it
is
not
possible
for
us
to
Communicate
with
Devils
and
with
Christ
too
.
This
is
a
plain
and
pregnant
proof
that
this
Evangelical
Mystery
is
(
as
other
Mysteries
of
the
like
Nature
anciently
were
)
a
visible
Rite
of
Covenanting
.
But
besides
the
Analogy
of
this
sacrifical
Feast
,
our
Saviours
words
at
the
institution
,
do
sufficiently
shew
it
to
be
a
Foederal
Ceremony
:
For
speaking
of
the
Cup
,
or
of
the
Wine
in
the
Cup
,
he
said
,
This
is
my
Blood
of
the
New
Covenant
(
for
so
it
should
be
rendred
instead
of
,
New
Testament
:
)
as
if
he
had
said
,
this
is
the
Representation
of
that
blood
of
mine
,
which
is
the
Seal
of
that
new
Covenant
that
is
now
between
us
;
or
as
St.
Luke
relates
it
,
This
Cup
is
the
new
Covenant
in
my
Blood
,
that
is
,
the
sealing
unto
you
the
New
Covenant
.
As
Circumcision
is
called
the
Covenant
of
Circumcision
,
Act.
7.
8.
because
it
was
the
Token
and
Seal
,
whereby
the
Covenant
between
God
and
Abraham
was
ratified
;
so
is
the
Cup
in
this
Holy
Sacrament
called
the
New
Covenant
,
because
it
is
the
Sign
and
Pledge
whereby
the
New
Covenant
of
Grace
is
sealed
between
God
and
all
faithful
Communicants
.
Formerly
it
was
a
Custome
in
some
parts
Matth.
26.
27.
Alex.
ab
Alexand.
lib
5.
c.
3.
de
Medis
,
Lydis
,
Carmanis
,
Scythis
,
Armeniis
,
Hyrcanis
,
&c.
of
the
World
,
for
men
to
enter
into
Covenants
by
drinking
of
Blood
,
as
the
Learned
Grotius
,
and
others
have
rightly
observed
.
But
because
this
was
an
inhumane
way
,
people
that
were
more
civilized
,
were
wont
to
enter
into
Pacts
and
Covenants
by
drinking
of
Wine
instead
of
Blood
.
Now
since
our
Saviour
said
,
that
the
Wine
in
his
hands
(
which
was
instead
of
his
Blood
,
and
a
Symbol
of
it
)
was
the
Cup
of
the
new
Covenant
,
we
may
easily
discern
,
that
he
did
intend
this
as
a
Foederal
Solemnity
,
as
an
Obsiguation
of
those
promises
and
Engagements
which
are
on
the
Churches
part
,
and
on
his
part
also
.
The
Socinians
therefore
do
abuse
the
World
with
a
very
great
Error
in
teaching
,
that
there
is
no
manner
of
Obsignation
at
the
Lords
Supper
:
For
the
thing
is
evident
and
clear
,
that
this
is
a
Covenant-Ordinance
;
and
then
it
must
follow
(
as
I
shall
shew
in
the
next
Chapter
)
that
here
we
do
stipulate
to
God
that
we
will
live
up
to
Christs
Religion
according
to
our
Power
,
and
that
God
doth
also
stipulate
to
us
,
that
upon
our
so
doing
he
will
perform
all
those
promises
of
Grace
and
mercy
which
he
hath
made
to
the
Church
in
his
only
begotten
.
To
this
that
hath
been
said
it
may
add
a
little
strength
if
we
observe
that
our
blessed
Saviour
himself
exprest
the
making
of
Covenants
under
the
the
notion
of
Eating
and
Drinking
.
So
he
represents
Hypocrites
pleading
for
themselves
,
Luke
13.
26.
We
have
eaten
and
drunk
in
thy
presence
:
Meaning
,
that
some
may
profess
to
be
in
Covenant
with
him
,
and
to
hold
Occasional
Communion
with
his
Church
too
;
but
yet
that
all
their
fair
shews
and
pretences
shall
not
serve
their
turn
in
that
day
,
when
the
workers
of
iniquity
shall
be
cast
everlastingly
from
his
presence
.
Thus
also
when
he
saith
Apocal.
3.
20.
Behold
I
stand
at
the
door
and
knock
;
if
any
man
hear
my
voice
and
open
the
door
,
I
will
come
in
to
him
,
and
will
sup
with
him
,
and
he
with
me
;
his
meaning
is
,
that
he
will
enter
into
the
strictest
League
,
and
ingage
in
an
unviolable
Contract
of
Love
and
Friendship
with
every
obedient
heart
.
For
those
vulgar
expressions
are
no
other
then
Condescentions
to
vulgar
Capacities
.
Because
such
actions
were
reputed
by
all
Mankind
to
be
Symbols
of
Peace
,
and
arguments
of
good
will
,
therefore
our
Saviour
chose
to
express
his
divine
Philanthropy
after
that
manner
;
and
when
Divines
do
accomodate
such
expressions
to
the
business
of
the
Holy
Sacrament
,
they
go
upon
this
ground
,
because
this
religious
eating
and
drinking
is
a
feasting
with
God
now
(
as
it
was
in
the
days
of
old
)
in
a
Foederal
or
Covenant
way
.
I
have
been
the
longer
and
the
more
particular
upon
this
point
,
that
I
might
make
every
thing
intelligible
as
I
go
along
,
and
withal
might
open
the
sense
of
some
places
of
Scripture
,
which
otherwise
cannot
be
so
rightly
understood
.
Now
from
these
premises
there
are
two
things
which
I
shall
conclude
by
way
of
application
.
6.
First
,
that
men
ought
to
come
to
the
Blessed
Sacrament
upon
great
Consideration
,
and
with
all
imaginable
Sincerity
.
We
had
need
be
serious
when
we
have
to
do
with
God
;
and
never
more
than
when
we
intend
to
approach
before
Gods
Altar
,
lest
by
going
to
it
after
a
rash
and
inconsiderate
manner
we
take
a
large
step
towards
our
own
destruction
.
Keep
thy
foot
when
thou
goest
to
the
house
of
God
;
and
be
more
ready
to
hear
(
or
obey
)
than
to
give
the
Sacrifice
of
Fools
;
for
they
consider
not
that
they
do
evil
,
saith
the
Royal
Preacher
,
Eccles.
5.
1.
For
the
Sacrifice
of
the
wicked
is
abomination
;
how
much
more
when
he
bringeth
it
with
a
wicked
mind
?
Saith
the
same
Solomon
,
Pro.
21.
27.
'T
is
enough
to
strike
the
heart
even
of
an
Infidel
through
with
trembling
and
horrour
,
to
consider
that
people
professing
so
much
sanctity
and
zeal
,
should
dare
to
be
such
audacious
Hypocrites
,
as
to
use
an
Ordinance
of
such
solemnity
and
importance
,
only
to
make
a
shew
of
Religion
,
or
to
comply
with
a
custome
,
or
to
evade
the
Law
,
or
to
serve
a
present
turn
,
or
to
secure
their
temporal
interest
,
or
to
palliate
a
design
,
or
to
Colour
over
a
wicked
Cause
,
or
to
promote
the
ends
of
an
execrable
Association
and
Confederacy
.
A
greater
affront
cannot
easily
be
offer'd
to
the
Majesty
of
a
just
God
,
nor
can
Religion
receive
a
greater
scandal
and
blow
,
than
when
men
presume
to
imploy
Christs
own
Ordinance
,
as
a
Property
and
Tool
,
to
bring
about
such
low
,
such
base
,
such
abominable
purposes
.
And
yet
how
many
have
we
seen
,
who
seldome
or
never
would
communicate
with
us
,
but
when
their
mony
was
at
stake
,
and
when
the
hand
of
Government
lay
somewhat
heavy
upon
them
?
And
have
not
all
sober
and
indifferent
men
reason
to
mistrust
,
that
such
persons
come
to
the
Holy
Sacrament
,
not
out
of
Conscience
,
or
any
true
fear
of
God
,
but
rather
out
of
pure
Love
of
the
world
,
out
of
a
dogged
sort
of
sullenness
,
out
of
spight
to
the
Magistrate
,
and
the
Laws
,
with
recoyling
and
self-condemning
minds
,
and
with
this
irreligious
and
Athestical
principle
,
that
if
they
were
left
alone
to
themselves
,
they
would
not
trouble
themselves
with
a
thing
of
that
Nature
?
I
desire
such
as
are
concern'd
to
ask
their
Consciences
,
whether
this
be
not
their
case
?
And
to
consider
,
how
they
will
answer
it
to
the
Judge
of
all
the
earth
,
for
profaning
his
Holy
name
,
for
debauching
his
Holy
Ordinances
,
and
for
polluting
his
holy
Sanctuary
and
the
service
thereof
,
after
such
a
lewd
and
Abominable
manner
?
This
is
to
be
lyable
to
that
dreadful
reprehension
in
Psal.
50.
What
hast
thou
to
do
to
declare
my
statutes
,
or
that
thou
shouldest
take
(
the
seals
of
)
my
Covenant
in
thy
mouth
?
For
it
is
a
Foederal
Mystery
which
the
Church
here
Celebrates
(
as
I
have
shew'd
you
;
)
every
Communicant
is
reputed
to
Covenant
with
God
by
this
action
;
whether
it
be
truth
or
a
Lie
that
is
in
their
right
hand
,
they
take
the
Sacrament
upon
it
;
and
they
certainly
contract
with
him
,
either
for
a
blessing
,
or
for
a
Curse
.
So
that
there
is
no
Trifling
with
the
Majesty
of
Heaven
(
for
God
will
not
be
mocked
,
especially
after
such
a
Solemn
rate
)
there
is
no
colluding
with
Angels
,
and
men
,
and
our
own
souls
,
especially
in
a
thing
of
such
vast
Importance
and
Concernment
.
It
is
a
very
memorable
story
which
the
eminent
Bishop
Morton
tells
us
(
in
his
Appeal
for
Protestants
)
of
a
learned
Alex.
l.
5.
c.
3.
and
integrity
of
heart
.
The
memory
of
that
Prince
is
infamous
,
who
professing
a
desire
to
enter
into
a
League
with
Mithridates
,
and
pretending
a
willingness
to
have
their
Thumbs
tied
together
(
as
the
manner
of
contracting
was
in
that
Country
)
he
craftly
dropt
the
Thong
upon
the
ground
,
and
stooping
down
as
if
he
would
recover
it
,
presently
bound
Mithridates
feet
with
it
,
and
so
,
first
led
him
Captive
and
then
killed
him
.
This
was
shameful
dissimulation
and
base
perfidiousness
:
But
their
Sin
is
infinitely
greater
,
who
come
to
the
Sacrament
pretending
they
are
desirous
to
enter
into
Covenant
with
the
Prince
of
Peace
,
but
are
no
other
than
Cheats
and
Counterfeits
in
all
this
,
full
of
deceitfulness
and
hypocrisie
in
the
whole
action
,
being
as
ready
to
Betray
Christ
,
as
they
seem
ready
to
Kiss
him
.
Therefore
men
should
be
very
serious
and
without
all
guile
,
when
they
make
their
addresses
unto
God
,
and
be
afraid
ofnothing
more
,
than
of
putting
tricks
upon
Heaven
,
when
they
think
to
deceive
the
world
;
because
all
such
hypocrisie
is
both
an
argument
of
reprobate
minds
,
and
moreover
an
effectual
course
that
Hypocrites
take
to
seal
themselves
up
to
everlasting
perdition
.
2.
And
so
it
is
also
,
when
men
wilfully
Forsake
the
Covenant
of
God
,
after
they
have
solemnly
undertaken
it
.
In
the
next
place
therefore
,
we
should
be
very
careful
,
as
to
Contract
at
Gods
Table
with
all
sincerity
,
so
to
stand
resolutely
to
what
we
have
done
,
and
to
Perform
our
Vows
,
promises
,
and
obligations
,
with
constancy
and
faithfullness
afterwards
.
When
a
Covenant
is
evil
,
either
in
the
whole
or
in
part
(
as
some
Solemn
Leagues
and
Covenants
have
been
in
a
very
high
degree
)
then
it
becomes
null
and
void
of
it self
,
and
't
is
a
Sin
,
not
to
break
but
to
Keep
it
.
But
where
a
Covenant
is
both
lawful
and
necessary
(
as
the
vowing
of
universal
Christian
obedience
at
the
Holy
Sacrament
is
)
there
if
men
flinch
from
their
Duty
,
and
willfully
draw
back
,
the
Crime
is
of
such
a
high
nature
,
that
Gods
Soul
will
have
no
pleasure
in
such
Apostates
,
Heb
10.
38.
The
very
Heathens
accounted
the
violation
of
Contracts
,
especially
such
Contracts
as
had
been
made
at
the
Altars
of
their
Gods
,
to
be
one
of
the
most
Execrable
Villanies
in
the
World
.
Nay
they
looked
upon
those
Covenants
which
were
made
only
by
Bread
and
Salt
,
to
have
been
very
Bread
and
Salt
.
But
yet
it
is
true
,
that
mankind
in
general
have
ever
Hated
such
treachery
,
and
despised
all
such
as
were
guilty
and
faithless
after
that
manner
;
and
Judas
his
Sin
was
very
great
and
monstrous
beyond
expression
,
and
comparison
.
And
yet
there
have
been
more
Judases
in
the
world
then
One
:
Many
Traitours
have
eaten
and
drank
at
Gods
Table
;
nay
have
been
admired
too
for
their
Treachery
,
have
been
Canoniz'd
for
it
by
such
as
themselves
,
have
been
numbred
,
by
their
fellow
Traitours
,
among
the
Blessed
in
the
Saints
everlasting
rest
.
However
the
sin
is
Abominable
;
and
when
men
receive
the
blessed
Sacrament
,
they
are
deeply
obliged
to
be
steady
and
true
to
their
promises
,
and
to
their
Contracts
,
which
they
make
with
the
Divine
Majesty
.
St
Paul
calls
mens
Apostatizing
from
the
duty
,
the
treading
under
foot
the
Son
of
God
,
and
the
counting
the
blood
of
the
Covenant
an
unholy
(
or
a
profane
and
common
)
thing
,
Heb.
10.
29.
Which
expressions
are
Emphatically
applicable
to
the
sin
I
now
speak
of
,
the
sin
of
Unfaithfulness
,
after
we
have
participated
of
Christ
,
after
we
have
drank
of
his
blood
;
this
is
indeed
to
despise
the
Son
of
God
as
one
of
no
value
;
and
to
trample
upon
his
blood
,
as
an
unprofitable
,
as
a
contemptible
,
as
a
vile
thing
;
and
of
what
sore
punishments
shall
not
such
be
thought
worthy
?
It
was
an
old
custome
among
some
people
to
make
Covenants
by
giving
and
taking
a
little
quantity
of
Wool
which
they
had
shorn
Lamb
of
God
?
I
conclude
this
consideration
with
those
words
of
Solomon
,
Eccles.
5.
4
,
5.
When
thou
vowest
a
Vow
unto
God
,
defer
not
to
pay
it
;
for
he
hath
no
pleasure
in
fools
;
pay
that
which
thou
hast
vowed
.
Better
is
it
,
that
thou
shouldest
not
vow
,
than
that
thou
shouldest
vow
and
not
pay
.
CHAP.
IV.
A
third
end
of
this
Sacrament
is
to
engage
us
to
observe
the
Laws
of
that
Religion
to
which
it
doth
belong
.
Proved
from
the
Notion
of
the
new
Covenant
:
From
the
design
of
Mysteries
in
general
:
From
its
Analogy
to
Mystical
Banquets
in
particular
both
among
Heathens
and
Jews
;
especially
the
Paschal-Supper
.
The
sense
of
the
Church
touching
this
matter
.
TO
proceed
now
to
another
end
of
this
Sacrament
:
It
being
already
demonstrated
that
this
Mystery
was
instituted
as
a
Foederal
,
or
Covenant
Rite
to
be
used
under
the
Gospel
,
it
necessarily
followeth
,
that
a
Third
End
of
it
is
to
engage
all
such
as
use
it
to
the
strict
observation
of
that
Religion
which
is
establisht
by
the
Gospel
.
This
will
evidently
appear
,
if
we
consider
well
these
three
things
.
1.
If
we
consider
only
the
Nature
and
Notion
of
the
Evangelical
Covenant
to
which
this
Mystery
doth
belong
.
2.
If
we
consider
besides
,
the
design
,
an
Importance
of
all
Mystical
Rites
in
general
.
3.
If
we
consider
also
the
Analogy
which
this
Rite
beareth
to
the
ancicient
Mystical
Banquets
in
particular
.
1.
As
to
the
First
of
these
;
the
Nature
and
Notion
of
a
Covenant
is
this
,
that
it
is
a
Pact
,
Contract
,
or
agreement
,
containing
certain
Conditions
and
Promises
,
for
the
performance
whereof
each
party
bindeth
himself
,
and
undertaketh
to
the
other
.
And
the
Evangelical
Covenant
is
a
Pact
of
this
nature
:
For
as
it
containeth
promises
which
it
lyeth
on
Gods
part
to
make
good
;
as
that
he
will
pardon
our
sins
in
this
world
,
and
take
such
care
of
our
Souls
and
Bodies
,
that
we
shall
be
everlastingly
happy
in
the
next
World
;
so
it
contains
certain
conditions
and
terms
,
which
it
lyes
on
Our
part
to
perform
in
order
thereunto
;
as
that
we
will
believe
on
his
Son
whom
he
sent
into
the
World
to
be
our
Propitiation
,
that
we
will
sincerely
repent
of
all
the
miscarriages
we
have
committed
,
and
that
we
will
make
it
our
care
and
business
to
lead
a
Life
of
Vertue
and
Holiness
,
without
which
no
man
shall
see
the
Lord
.
Seeing
then
that
this
is
the
Covenant
that
is
between
God
and
us
now
;
seeing
that
this
Mystery
was
appointed
pursuant
to
this
Covenant
;
and
seeing
that
at
the
due
Celebration
of
it
the
Covenant
is
Ratified
and
confirmed
;
it
must
undeniably
follow
(
whatever
the
Socinians
and
others
affirm
to
the
contrary
)
that
by
this
Sacred
Rite
God
himself
is
supposed
to
Seal
his
part
of
the
Covenant
unto
us
,
and
moreover
that
we
are
supposed
to
Seal
Our
part
of
the
Covenant
unto
him
;
I
mean
,
we
are
understood
hereby
visibly
to
profess
,
engage
and
stipulate
,
that
we
do
and
will
stedfastly
believe
,
heartily
repent
,
and
by
the
help
of
Gods
Grace
unfeignedly
resolve
to
lead
our
lives
so
,
as
the
Laws
of
Christ's
Religion
do
require
us
.
If
it
be
a
Foederal
rite
(
as
I
have
sufficiently
proved
)
this
must
be
the
design
and
meaning
of
it
in
short
.
2.
But
besides
this
we
are
to
observe
in
the
second
place
,
that
all
those
Mystical
Rites
,
which
ever
were
used
in
the
World
by
any
Sect
or
Society
of
men
,
were
always
designed
to
engage
people
to
be
obedient
and
True
to
that
Religion
,
to
which
those
Rites
did
appertain
.
This
I
note
,
not
as
if
any
Religion
in
the
World
could
compare
with
the
Christian
Institution
;
nor
as
if
any
Mystical
Rites
in
the
World
ever
were
of
that
importance
and
dignity
,
as
ours
are
;
but
only
to
shew
what
the
general
sense
of
Mankind
hath
been
,
as
to
the
reason
and
intendments
of
religious
Mysteries
.
Those
Mysteries
which
were
used
in
the
Infant-times
of
Christianity
by
those
lewd
Hereticks
the
Simonians
,
the
Nicolaitans
,
the
Valentinians
,
the
Gnosticks
,
and
the
rest
,
they
were
intended
by
the
Authors
of
them
to
serve
the
Ends
,
and
to
strengthen
the
interest
of
their
Religion
,
and
to
train
up
Proselytes
in
Conformity
to
that
profession
which
they
were
admitted
into
.
Those
Mysteries
that
were
used
of
old
by
Pagans
,
as
their
Washings
,
their
Lustrations
,
their
Sacrifices
,
their
Sacrifical
Banquets
,
their
many
sorts
of
Festivals
,
and
the
like
,
they
were
designed
to
no
other
purpose
,
but
to
keep
men
Pagans
,
and
to
promote
Paganism
.
The
rites
that
were
anciently
observed
by
the
Egyptians
,
by
the
Athenians
and
other
Greeks
,
by
the
Romans
,
and
by
other
Nations
,
what
were
they
for
,
but
to
oblige
people
to
be
True
to
the
gods
of
the
Country
?
In
like
manner
those
Mysteries
,
which
God
himself
appointed
under
the
Law
,
were
intended
by
him
to
tye
his
people
fast
to
himself
,
and
to
keep
them
close
to
the
Observation
of
that
Religion
,
which
he
had
directed
by
his
Servant
Moses
.
Because
the
Jews
of
old
were
so
in
love
with
superstition
and
Idolatry
(
having
lived
so
long
among
the
Egyptians
)
lest
they
should
turn
aside
after
other
Gods
,
the
Divine
Being
was
pleased
forsake
the
Truth
(
saith
Philo
)
but
,
by
observing
Ceremonies
of
Gods
appointing
,
might
go
on
with
stedfastness
in
Gods
way
,
Id.
ibid.
&
in
lib.
de
victimis
.
and
practise
that
substantial
Religion
and
inward
Holiness
of
heart
,
which
those
rites
did
Adumbrate
and
point
to
.
It
was
for
the
same
reason
,
that
God
directed
so
many
sorts
of
Sacrifices
;
not
that
he
was
delighted
to
see
poor
Creatures
slain
,
or
was
pleased
with
the
Blood
of
Calves
and
Goats
;
but
partly
that
he
Tertull.
adv
Marc.
lib.
2.
vide
&
Origen
.
Hom.
in
Numer.
17.
in
initio
.
Justin
.
Mart.
dial
.
cum
Tryph.
p.
237
,
238
,
292.
might
prefigure
the
great
Propitiation
and
Sacrifice
upon
the
Cross
;
and
partly
that
he
might
secure
his
peoples
Obedience
unto
himself
;
that
he
might
bind
them
to
the
due
observance
of
his
own
Religion
,
and
that
he
might
lay
upon
them
the
strictest
Engagements
to
be
constant
and
faithful
to
the
Laws
,
which
he
had
Establisht
in
his
Covenant
with
them
.
For
it
hath
been
the
general
sense
and
opinion
of
Mankind
,
that
the
religious
using
of
Sacred
Mysteries
was
a
visible
and
Solemn
way
of
Addicting
and
Devoting
themselves
to
that
Relion
to
which
those
Mysteries
did
relate
;
that
the
communicating
in
such
Mysteries
was
of
an
Obligatory
nature
like
a
Vow
;
that
it
was
a
Consecrating
act
,
by
vertue
whereof
they
thought
themselves
bound
,
in
the
construction
of
Conscience
,
to
stick
fast
to
that
Religion
which
they
undertook
,
and
into
which
they
were
initiated
after
such
a
Solemn
manner
.
Hence
it
is
that
St.
Paul
said
of
that
Legal
Foederal
Rite
;
whereby
men
were
initiated
into
the
Jewish
Religion
,
Gal.
5.
3.
I
testifie
to
every
man
that
is
circumcised
,
that
he
is
a
debtour
to
do
the
whole
Law
.
The
voluntary
and
religious
susception
of
that
Rite
,
the
being
matriculated
into
the
Jewish
Church
by
Circumcision
,
did
tacitly
bring
upon
the
man
a
burden
,
and
Obligation
,
so
that
he
stood
Bound
to
observe
the
whole
Law
of
Moses
,
and
to
Worship
God
after
the
Mosaical
manner
,
as
much
as
if
he
had
with
his
own
mouth
vowed
and
stipulated
to
do
so
at
Mount
Sinai
.
The
Sccinians
themselves
understand
those
Words
of
St.
Paul
to
this
purpose
,
whosoever
is
Circumcised
,
as
Moses
Disciple
,
by
vertue
of
that
action
of
his
,
is
bound
to
keep
the
whole
Law
:
For
he
Here
the
Socinians
seem
unawares
to
make
an
argument
against
themselves
,
and
confess
upon
the
point
,
that
the
Eucharist
is
not
only
a
Commemorative
,
but
a
Foederal
Mystery
to
,
that
it
carryeth
an
obligation
along
with
it
,
and
that
it
is
in
the
Nature
of
a
Pledge
.
And
the
truth
is
,
as
men
did
formerly
Plight
their
Troth
to
God
by
the
right
of
Circumcision
,
so
do
we
now
Plight
our
Troth
to
Christ
by
the
use
of
both
his
Sacraments
:
They
are
binding
Mysteries
;
and
for
that
reason
,
I
suppose
,
our
Saviour
made
the
use
of
Baptism
,
and
the
Rite
of
Eating
and
Drinking
,
Sacramental
,
because
they
were
mysteries
which
were
well
known
to
the
World
,
and
which
were
known
both
to
Jews
and
Pagans
,
to
be
engaging
and
Consecrating
mysteries
.
For
(
as
the
Learned
Grotius
a
Church
being
then
to
be
congregated
and
gather'd
out
of
all
Nations
,
it
was
convenient
that
they
should
have
some
Note
(
or
mark
)
of
their
confession
,
the
signification
whereof
should
be
perspicuous
and
clear
to
all
men
.
By
this
means
Christs
Religion
became
the
more
easie
,
the
more
acceptable
,
and
the
more
obvious
both
to
Jews
and
Gentiles
:
For
they
were
wont
to
Baptize
too
after
a
Sacred
manner
;
they
were
wont
to
eat
Bread
and
to
drink
Wine
too
in
their
Temples
,
and
places
of
Publick
Worship
:
And
things
being
thus
,
as
they
plainly
saw
,
that
Christ
Adapted
these
old
mysteries
to
his
own
Institution
,
so
they
could
easily
gather
from
their
own
common
Notions
,
how
that
the
great
alteration
and
difference
lay
here
,
that
Christ
intended
these
ancient
Rites
to
new
,
and
to
better
purposes
;
that
is
,
to
tye
and
engage
all
Professors
of
Christianity
,
to
be
true
to
their
Profession
,
and
carefully
to
observe
the
Laws
of
that
Religion
,
of
which
these
mysteries
were
now
made
a
Part.
3.
Thus
the
purport
and
meaning
of
ancient
,
Sacred
Rites
in
general
,
serveth
to
shew
that
obliging
force
which
we
attribute
to
this
Christian
Mystery
.
But
if
we
pursue
the
thing
a
little
further
,
we
shall
find
,
in
the
Third
place
,
more
evidence
of
this
matter
still
,
by
observing
a
little
that
Analogy
which
this
Christian
Rite
beareth
to
the
ancient
mystical
Banquets
in
particular
.
It
was
customary
among
the
Pagans
by
drinking
of
Wine
,
and
making
good
chear
after
a
Religious
manner
at
their
Temples
,
to
make
Solemn
[
a
](A53953-e21060-b)
a
Thus
the
Athenians
(
which
was
usual
with
other
people
also
)
quum
in
aureis
&
argenteis
vasis
d●is
propin●ssent
,
&
〈…〉
cecinissent
,
tunc
aem●●n
sanctissimis
caeremoniis
coelum
suspicientes
vota
nuncupabant
Alex
ab
.
Alex.
1.
3.
c.
22.
And
when
the
Boys
of
Athens
commenced
Ephaebi
;
they
went
into
the
Temple
of
Hercules
,
and
having
consecrated
a
Vessel
of
Wine
there
,
and
drinking
to
the
Company
,
took
a
Solemn
Oath
conceptis
verbis
,
to
be
true
to
the
Gods
of
the
Country
.
Archaeolog
.
Attic
lib.
5.
c
13.
&
hinc
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ea
Sacra
dicta
sunt
,
sc.
Sacrificia
quibus
Ephaebi
Herculi
Libabant
.
Vows
.
After
the
same
manner
they
were
wont
to
[
b
](A53953-e21170-b)
b
So
Theocri●us
de
cerealibus
M●ster●is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
Virgil
.
lib.
1.
Georgic
.
Curcta
tibi
Cererem
pubes
agrestis
adoret
.
Cui
tu
lacte
ravos
〈◊〉
miti
dilve
Ba●cho
These
Mysteries
were
performed
very
secretly
in
Templi
a
●y●is
:
And
therefore
Alcibiades
was
accused
of
profanation
for
initiating
privately
the
Mysteries
of
Ceres
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
over
Cups
of
Wine
,
whereby
he
initiated
his
Companions
,
who
thereupon
were
called
mystae
:
Plutarch
in
Aleibiad
.
Hence
that
common
saying
in
Julius
Firmicus
,
de
Tympano
mandueavi
,
de
Cymbalo
bibi
,
&
Religionis
secreta
perdidici
;
quod
Graeco
,
sermone
dicitur
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
vel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Jul.
Fermic
de
E●ro●e
Prof.
Relig.
Which
also
Clemens
Alexand.
takes
notice
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Clem.
Alex.
in
Protreptic
.
initiate
men
into
the
Religion
of
their
Deities
;
by
Vertue
of
which
Initiation
they
devoted
themselves
and
all
they
had
(
sometimes
to
their
very
[
*
](A53953-e21340-b)
*
So
the
custom
was
,
ut
quam
vestem
quis
eo
tempore
gestaret
,
quo
initiaretur
,
non
prius
eam
exueret
,
quam
longo
usu
detrita
,
gestari
amplius
non
posset
?
Tum
ferebatur
in
Templum
,
dicanda
illi
Deo
cujus
Religionis
candidatus
fuisset
,
qui
Sacrandam
offerebat
.
Gerard.
in
Aristophan
.
Plut.
vide
&
Scholia
ibidem
.
Clothes
)
to
the
service
,
and
Worship
,
and
Honour
of
that
Deity
,
into
whose
Religion
they
were
admitted
.
And
for
this
reason
they
excluded
all
[
||
](A53953-e21380-b)
||
Extraneos
ad
Sacra
adhibere
,
fas
non
erat
,
Alex.
ab
Alex.
de
Epulis
Sacrificalibus
,
1.
4.
c.
17.
—
Delphis
assuetum
est
,
ut
immolantes
victimam
,
exclusis
caeteris
vescantur
,
and
quam
extraneos
admittere
fas
non
erat
.
id
ibid.
Strangers
from
Communicating
in
their
Mysteries
,
and
initiated
none
,
who
they
suspected
would
[
†
](A53953-e21420-b)
†
Hence
it
was
that
the
Atheniaus
would
not
initiate
Hercules
into
the
Eleusinian
Mysteries
,
because
he
was
a
Sranger
(
Schol.
Aristoph
.
in
Pluto
.
)
and
therefore
probably
would
not
keep
his
vow
,
nor
be
true
to
their
God
.
not
be
true
to
their
Gods
.
After
the
like
manner
was
Julian
the
Apostate
initiated
into
Paganism
,
when
he
had
so
long
carryed
the
Guise
and
Character
of
a
Christian
.
Being
desirous
to
know
whether
he
should
be
Emperor
,
and
coming
to
a
place
where
an
Heathen
Temple
stood
,
the
Priest
(
who
promised
to
answer
his
Enquiry
)
led
him
into
a
Secret
,
close
part
of
the
Temple
,
and
there
wrought
upon
him
so
by
occasion
of
some
Daemons
appearing
to
him
,
that
he
was
perswaded
to
participate
of
the
Wicked
Heathen
Mysteries
,
and
so
from
that
time
he
By
this
we
see
,
that
the
very
Pagan
sort
of
mankind
thought
they
very
obliged
by
receiving
the
Symbols
of
their
Religion
to
cleave
and
addict
themselves
to
it
,
and
to
Perform
those
engagements
,
which
by
those
visible
expressions
and
tokens
,
they
made
unto
their
Gods
.
And
as
for
those
who
Worshipped
the
true
God
after
his
own
way
,
it
is
plain
,
that
by
Feasting
upon
part
of
their
Sacrifices
they
Profest
themselves
to
be
his
People
,
to
whom
they
had
offer'd
up
those
Sacrifices
;
and
they
Bound
themselves
by
that
Sacred
Rite
to
keep
their
Faith
with
him
,
and
to
continue
stedfast
in
their
Duty
to
him
:
because
that
manner
of
Feasting
in
the
presence
of
God
was
esteem'd
(
as
I
have
shew'd
)
a
Covenant-Ceremony
.
For
our
better
understanding
of
this
matter
we
must
note
,
that
in
the
First
Ages
of
the
world
good
men
were
not
contented
with
the
inward
Religion
of
the
Heart
onely
;
nor
did
they
think
it
enough
for
them
to
Express
their
Devotion
by
words
alone
.
No
;
their
Zeal
did
excite
them
to
give
all
Real
,
all
Publick
,
all
Visible
demonstrations
of
their
Love
and
Duty
to
that
Supreme
Being
,
who
by
the
variety
of
this
own
great
Works
had
given
Plain
,
Real
,
and
Visible
demonstrations
of
his
Goodness
to
them
.
As
the
Egyptians
were
wont
to
express
things
by
Hieroglyphicks
,
so
the
Fathers
of
old
were
wont
to
express
their
Devotion
by
Actions
.
This
,
I
conceive
,
was
the
first
Original
of
Sacrifices
,
which
we
find
to
have
been
offered
even
by
Cain
and
Abel
.
For
considering
that
God
was
the
Cause
of
all
Cain
&
Abel
in
Gen.
4.
3.
In
quem
locum
vide
&
S.
Chrysostom
.
things
,
and
that
the
Existence
and
preservation
of
all
things
dependeth
upon
his
providenced
,
they
were
led
by
the
Light
of
Humane
reason
to
express
the
grateful
sense
they
had
of
Gods
goodness
by
presenting
some
of
his
own
Creatures
to
him
,
that
thereby
they
might
set
forth
his
Honour
,
after
the
most
conspicuous
,
and
after
the
Noblest
manner
they
could
The
Holy
Patriarchs
thought
this
offering
up
of
Sacrifices
,
a
Becoming
,
because
an
ocular
Act
of
Divine
Worship
;
an
Honourable
,
because
a
Visible
and
Solemn
way
of
Adoreing
their
Creator
;
so
that
every
Sacrifice
was
esteemed
a
Real
Prayer
,
and
every
Holocaust
was
accounted
a
Visible
Doxology
.
Was
the
Glory
of
Gods
Majestie
to
be
set
forth
,
and
his
Greatness
to
be
Publisht
?
why
,
a
whole
Burn't-offering
was
presently
devoted
for
that
purpose
.
Was
his
wrath
to
be
deprecated
,
and
an
Atonement
to
be
made
?
why
,
a
Sin-offering
was
presently
sent
unto
his
Altar
?
was
his
Mercy
to
be
Praised
,
and
the
Continuauce
of
it
to
be
Implored
▪
why
,
a
Peace
offering
was
presently
set
apart
for
his
service
.
Such
was
the
Simplicity
and
Zeal
of
men
in
those
days
,
that
they
thought
themselves
obliged
to
give
the
most
Plain
,
the
most
Evident
demonstrations
of
their
Piety
.
And
as
all
their
Prayers
and
Praises
were
,
so
were
their
Vows
too
,
not
Verbal
onely
,
but
Real
,
and
Conspicuous
.
Part
of
their
Oblations
they
committed
to
the
Fire
to
Honour
their
Creator
,
and
part
they
fed
upon
themselves
to
testifie
their
own
Obedience
.
From
the
Altar
,
where
they
had
offered
up
Gods
Creatures
,
they
went
to
the
Table
,
to
offer
up
Themselves
,
a
Living
Sacrifice
unto
God
.
Their
Actions
were
more
Significant
,
though
more
Silent
Expressions
than
their
words
.
For
by
eating
of
Gods
meat
,
they
declared
to
the
world
,
that
they
were
and
would
be
Gods
Vassals
.
As
Friends
Pledge
mutual
Fidelity
by
Feasting
together
;
as
a
Bride
Professeth
her
Subjection
and
Troth
to
her
Husband
by
eating
of
a
Cake
;
and
as
Servants
declare
their
Relation
and
obligations
to
their
Master
by
feeding
constantly
at
his
Table
;
so
did
the
Saints
of
old
own
their
Engagements
and
Duty
to
God
,
by
partaking
of
his
Sacrifices
.
When
Jews
and
Proselytes
feasted
upon
a
Sacrificed
Lamb
at
the
Passeover
,
they
did
by
that
Action
Engage
their
Services
to
God
according
to
that
way
of
worship
with
was
establisht
then
.
For
this
Reason
it
was
that
no
Uncircumcised
Persons
could
be
Communicants
at
that
Banquet
,
because
they
were
out
of
the
Covenant
,
and
so
could
not
be
supposed
capable
of
Sealing
that
Covenant
with
God
,
which
they
had
not
Undertaken
,
or
entred
into
.
They
who
were
the
Children
of
faithful
Abraham
had
indeed
a
Right
to
participate
;
but
yet
the
Mystery
was
such
,
as
that
it
did
call
upon
them
to
answer
the
Ends
of
that
Covenant
,
which
they
were
interessed
in
.
The
careful
purging
of
all
Leaven
out
of
their
houses
,
did
put
them
in
mind
of
that
inward
Purity
and
Sincerity
of
Heart
,
which
the
Covenant
,
of
God
did
require
.
The
Sight
of
a
Sacrificed
roasted
Lamb
,
did
teach
them
to
believe
in
the
Messiah
that
was
to
be
slain
for
their
Redemption
from
sin
and
Eternal
Death
.
The
Haggada
(
I
spake
of
before
)
or
the
Repeating
and
Publishing
the
History
of
their
deliverance
out
of
Egypt
shew'd
them
the
Reason
and
Ground
of
those
particular
Obligations
to
God
,
which
the
whole
Nation
of
the
Jews
did
lye
under
.
Moreover
,
by
their
Prayers
and
Thanksgivings
at
that
Solemnity
,
they
Own'd
their
obligations
,
and
Profest
,
that
as
that
Infinitely
Good
and
Powerful
Being
was
their
God
,
so
they
would
be
his
Paulus
Burgensis
tells
us
,
that
the
Paschal
Lamb
being
all
eaten
the
Jews
were
wont
anciently
to
Sing
Seven
of
Davids
Psalms
(
which
thy
called
,
if
I
mistake
not
,
the
Great
Hallelujah
)
from
the
112
to
the
119th
:
which
't
is
thought
was
the
very
Hymn
,
which
the
Evangelist
meant
,
when
he
noted
of
our
B.
Saviour
,
that
having
Sung
an
Hymn
,
with
his
Disciples
,
he
went
out
into
the
Mount
of
Olives
,
Matth.
26.
30.
Thus
the
celebration
of
the
Passeover-Supper
Grot.
in
26.
Matth.
as
also
Dr.
Hammond
;
who
distinguishes
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
was
a
Tye
upon
the
Jews
;
and
thereby
they
Profest
Universal
Obedience
to
the
Mosaical
Institution
.
In
like
manner
,
the
celebration
of
the
Lords
Supper
is
a
Tye
upon
Christians
,
and
thereby
we
profess
Universal
Obedience
to
the
Evangelical
Institution
.
Hence
we
may
suppose
it
was
,
that
the
use
of
the
Paschal-Solemnity
thencesorth
ceased
utterly
and
for
ever
,
so
that
not
so
much
as
that
Comemorative
Passeover
was
used
any
more
,
which
the
Learned
Grotius
,
and
others
speak
of
,
and
which
consisted
of
Unleavened
bread
and
Bitter
Hrebs
onely
.
For
Christ
having
fullfilled
all
Legal
Righteousness
,
and
having
now
Buryed
Moses
honourably
before
he
dyed
himself
,
he
presently
instituted
another
Rite
,
thereby
Signifying
,
that
now
all
obligations
of
obedience
to
the
Jewish
Religion
ceased
.
and
that
his
Church
from
that
time
onwards
was
to
observe
another
way
,
and
that
this
Rite
was
intended
as
an
Engagement
upon
them
to
do
so
.
For
though
or
Saviour
did
not
tell
his
Disciples
so
much
in
Express
terms
,
yet
we
may
be
easily
satisfied
that
this
was
part
of
his
meaning
,
if
we
carefully
observe
these
three
things
.
1.
If
we
observe
the
Analogy
of
this
Feast
(
the
thing
which
I
have
Laboured
to
clear
as
the
Hypothesis
of
these
Discourses
.
)
For
it
plainly
answers
those
Sacrifical
Feasts
,
which
were
used
by
Mankind
in
general
;
and
it
chiefly
answers
the
Paschal
Feast
,
which
was
used
by
the
Jews
in
Particular
.
Now
since
That
,
and
the
Rest
were
Covenant-Banquets
,
that
laid
Tyes
and
obligations
upon
all
such
as
did
observe
them
,
it
is
reasonable
to
conclude
,
that
this
Christian
Banquet
is
a
Faederal
Solemnity
,
that
Layeth
Tyes
and
Obligations
upon
the
Observers
of
it
also
:
as
it
is
Analogous
to
the
Like
Banquets
in
its
Nature
,
so
we
must
Suppose
it
to
be
Analogous
in
its
use
and
Signification
likewise
.
2.
We
may
observe
too
,
that
Christ
instituted
this
Rite
presently
after
he
had
washed
the
feet
of
his
Disciples
.
Lud.
de
veil
.
in
Mosen
Maiemond
.
de
Sac.
paschali
pag.
6.
28.
It
was
the
custome
of
the
Jews
to
initiate
Strangers
into
their
Religion
(
not
only
Women
,
but
Men
also
though
they
were
Circumcised
)
by
washing
their
Bodies
with
Water
:
and
that
Absolution
was
an
Engagement
upon
them
to
observe
the
Religion
of
the
Jews
.
Our
Blessed
Lord
being
willing
to
make
the
best
use
of
those
customes
which
others
used
and
understood
,
did
not
only
order
his
Disciples
to
initiate
Proselytes
by
washing
them
likewise
,
but
he
did
it
Himself
now
.
Though
he
did
not
Baptize
any
as
John
did
,
by
washing
all
their
Bodies
in
a
River
,
yet
he
washed
his
Disciples
Feet
,
which
was
Tantamount
.
And
thereby
he
did
not
only
set
before
them
a
wonderful
pattern
of
Humility
by
that
humble
ministration
of
his
own
,
but
he
did
also
after
a
Ritual
manner
formally
admit
them
into
that
Religion
,
which
he
had
instructed
them
in
before
;
and
by
that
Ceremony
they
came
to
have
a
part
in
him
;
i.
e
,
to
have
a
great
interest
and
share
in
him
,
and
to
be
very
nearly
related
to
him
,
as
we
may
gather
from
those
words
of
his
to
Peter
,
If
I
wash
thee
not
thou
hast
no
part
in
me
,
Jo.
13.
8.
Now
considering
,
that
presently
after
that
action
,
he
returned
to
the
Table
again
,
and
proceeded
to
the
institution
of
this
Feast
,
't
is
rational
to
Judge
that
he
intended
it
as
a
another
Tye
,
and
as
a
further
Obligation
upon
his
Proselytes
,
to
be
true
to
that
Religion
which
he
had
now
so
Solemnly
entred
them
into
.
3.
We
may
observe
,
that
the
Disciples
took
the
Sacred
Elements
from
Christs
own
Hands
.
We
do
not
read
,
nor
doth
it
Seem
Probable
,
that
our
Saviour
did
now
partake
of
either
Himself
;
but
having
broken
the
Loaf
and
blessed
the
Cup
,
he
give
it
to
his
Disciples
.
Now
as
the
taking
of
a
Pledge
brings
a
Tye
and
Engagement
upon
the
Receiver
(
and
the
receiving
of
Bread
and
Wine
was
of
old
universally
thought
to
carry
the
most
Sacred
obligation
along
with
it
)
so
the
taking
of
these
things
at
the
Hands
of
Christ
,
was
a
Visible
Rite
of
Stipulating
with
him
:
hereby
they
undertook
Solemnly
to
do
whatever
he
had
commanded
them
:
hereby
they
give
their
Master
the
most
Sacred
Securities
,
that
they
would
be
True
and
Faithfull
to
him
,
whatever
should
come
of
it
,
though
they
should
even
receive
Death
for
it
at
the
hands
of
men
.
The
Actions
which
now
past
between
our
Lord
and
his
Family
were
Rites
of
Covenanting
,
such
as
were
generally
used
in
ancient
times
in
Cases
of
Contract
:
These
were
plain
Interpreters
of
their
minds
;
and
they
spake
the
Sense
of
the
Disciples
as
plainly
,
as
if
they
had
said
with
their
Tongues
,
as
the
Jews
said
at
Mount
Sinai
,
All
that
the
Lord
hath
spoken
,
we
will
do
and
be
Obedient
.
For
these
reasons
our
Church
(
I
am
sure
)
looks
upon
this
as
a
Consecrating
Mystery
,
by
celebrating
whereof
every
Communicant
doth
Devote
himself
wholly
to
the
Service
of
God
in
Christ
.
This
is
manifestly
concluded
from
those
words
in
the
Prayer
at
the
Postcaenium
,
Here
we
offer
and
present
unto
thee
,
O
Lord
,
our Selves
,
our
Souls
and
Bodies
to
be
a
reasonable
,
holy
and
Lively
Sacrifice
unto
thee
.
And
herein
the
Church
of
England
doth
perfectly
agree
with
the
Catholick
Church
of
old
,
for
Christians
in
the
Primitive
times
esteemed
this
Holy
Rite
,
as
a
most
Sacred
and
Strict
Tye
upon
them
,
that
they
who
Live
in
this
world
should
no
longer
Live
unto
themselves
,
but
unto
Him
,
who
died
and
rose
again
for
them
,
as
S.
Basil
said
.
And
that
this
was
the
Sense
of
the
Ancient
Church
will
appear
by
these
3.
Arguments
.
1.
From
the
special
Notation
and
use
of
the
Word
Sacrament
,
in
the
Latine
Church
.
The
Old
Romans
&c.
Veget.
de
re
mil.
1.
2.
were
wont
to
call
their
Military
Oath
,
Sacramentum
,
a
Sacrament
,
because
every
Souldier
did
,
by
that
Sacred
protestation
,
id
.
de
Oration
.
plight
and
Swear
Fidelity
to
his
General
.
From
the
Camp
the
word
was
brought
into
the
Church
,
and
was
used
to
signifie
those
two
great
Mysteries
of
our
Religion
,
Baptism
and
the
Eucharist
.
And
the
reason
of
it
was
,
because
the
ancient
Christians
did
believe
that
by
Celebrating
these
Mysteries
they
did
swear
Fealty
to
the
Captain
of
their
Salvation
,
and
did
Vow
that
they
would
manfully
sight
under
his
Banner
against
Sin
,
the
World
,
and
the
Devil
,
and
continue
Christs
faithful
Souldiers
and
servants
unto
their
lives
end
,
as
our
Church
excellently
expresseth
it
with
allusion
to
the
Military
Oath
.
2.
The
same
appears
,
secondly
,
from
the
Practice
of
the
ancient
Christians
,
who
were
known
,
even
by
the
confession
of
their
Enemies
,
to
use
this
Sacrament
to
this
End
,
that
thereby
they
might
be
Plin.
Trojano
,
lib.
10.
Epist.
strongly
engaged
to
observe
all
the
Laws
of
Piety
and
righteteousness
.
For
Pliny
,
a
Proconsul
in
Asia
about
sixty
years
after
our
Lords
Ascension
,
writing
to
Trajan
the
Emperor
about
the
Christians
,
gave
him
this
account
of
them
,
that
their
custome
was
upon
a
set
day
to
meet
together
before
Sun
rise
,
and
to
sing
Hymns
to
Christ
,
and
to
bind
themselves
by
a
Sacrament
,
not
for
any
wickedness
,
but
that
they
would
not
to
be
guilty
of
any
Thests
,
or
Robberies
,
or
Adulteries
,
or
be
false
to
their
words
and
promises
,
and
the
like
.
3.
This
plainly
shews
,
that
the
sense
of
the
Primitive
Church
was
,
that
Mens
taking
of
the
Holy
Sacrament
is
like
the
taking
of
a
Promissory
Oath
,
a
taking
of
the
greatest
Tyes
and
Obligations
upon
them
.
And
this
,
thirdly
,
we
may
suppose
was
the
reason
,
why
they
were
wont
to
take
it
every
day
in
those
times
.
For
those
were
times
of
Persecution
,
dangers
,
and
death
lay
every
day
before
them
,
and
many
provocations
did
lie
in
their
way
to
tempt
them
unto
Apostacy
.
It
was
thought
necessary
therefore
for
Christians
then
,
to
address
themselves
daily
to
the
Lords
Table
,
that
their
zeal
for
Christ
crucified
might
not
cool
,
but
that
it
might
be
like
the
Fire
of
old
upon
God's
Altar
,
continually
Burning
,
and
that
their
Obligations
to
all
manner
of
active
and
passive
obedience
,
might
be
every
day
renewed
and
strengthned
by
their
constant
reception
of
the
blessed
Sacrament
.
To
conclude
this
consideration
therefore
by
making
it
practical
.
As
men
ought
to
be
very
Serious
and
Sincere
when
they
go
to
the
Holy
Table
,
so
should
they
be
very
Circumspect
and
watchful
over
themselves
when
they
depart
from
it
,
remembring
,
that
they
have
entred
Solemnly
into
the
deepest
Engagements
,
and
have
taken
Christs
whole
burden
upon
them
.
I
find
lib.
2.
c.
19.
a
Story
told
out
of
Abulensis
concerning
Joseph
in
Egypt
,
that
when
Potiphars
daughter
,
by
her
Fathers
command
,
was
going
about
to
salute
him
,
Joseph
put
forth
his
hand
to
keep
her
at
a
distance
;
and
gave
this
reason
for
it
,
because
a
Woman
that
Worshipped
Idols
,
that
did
eat
the
Bread
and
drink
the
Wine
of
Idols
,
ought
not
in
any
wise
to
sclute
a
man
,
that
Worshipped
the
living
God
,
and
had
eaten
of
Holy
Bread
.
This
Story
indeed
is
granted
to
be
a
Fiction
;
but
yet
it
is
of
good
use
to
us
in
two
respects
.
1.
It
shews
(
what
I
have
already
proved
)
that
the
Authors
and
Publishers
of
this
tale
,
took
it
for
granted
,
that
the
communicating
of
Bread
and
Wine
,
whether
it
was
before
God
,
or
before
an
Idol
,
was
a
visible
Rite
of
Covenanting
with
that
Deity
whose
Religion
those
men
profest
,
whether
they
were
Jews
or
Heathens
.
2.
It
argues
(
what
I
am
now
upon
)
that
such
as
have
Eaten
and
Drank
in
the
presence
of
the
true
God
;
ought
to
take
a
most
special
care
,
that
they
defile
not
themselves
with
any
manner
of
Impurity
.
Not
that
men
should
only
beware
of
falling
into
the
embraces
of
an
Egyptian
Love
(
I
would
not
be
understood
so
)
but
that
every
one
,
who
participates
of
this
Holy
Bread
and
Cup
,
should
arm
himself
with
a
sturdy
resolution
,
never
to
commit
Willingly
,
that
which
is
really
Base
and
Sinful
.
I
would
crave
leave
to
deal
plainly
;
because
we
live
in
a
lewd
age
,
and
many
Egyptians
are
among
us
,
and
every
man
hath
not
either
the
Conscience
,
or
the
Courage
of
a
Joseph
.
Some
have
an
unlucky
and
ill
Art
of
shrinking
the
great
Catalogue
of
sins
into
a
very
little
number
;
so
that
if
they
be
not
common
Swearers
,
or
Drunkards
,
or
Whoremongers
,
they
are
,
in
their
own
account
,
the
very
Babes
of
Grace
,
though
their
Souls
are
as
black
as
an
Ethiope
,
nay
as
Hell
it self
,
with
all
other
kinds
of
Villany
.
I
do
not
find
,
that
every
formal
professor
of
Religion
makes
any
great
account
of
injustice
and
dishonesty
;
nor
that
they
are
so
afraid
of
premeditated
Perjuries
,
as
of
an
ex
tempore-Oath
;
nor
that
they
stick
half
so
much
in
point
of
Blood-sted
and
Rebellion
,
as
in
point
of
common
decency
;
nor
that
their
foreheads
are
as
tender
as
they
pretend
their
Consciences
are
;
nor
that
their
Stomachs
are
so
queamish
,
but
an
hundred
Camels
will
go
down
with
them
more
glib
than
one
little
Gnat.
Nay
,
we
are
come
to
that
shameful
pass
now
,
that
wickedness
must
be
Sanctified
too
,
and
the
Brand
of
a
Reprobate
is
become
the
mark
of
a
Saint
;
so
that
to
be
forsworn
is
to
be
sober
and
conscientions
;
to
be
Perfidious
is
to
be
a
Zealot
;
to
be
a
Rebel
is
to
be
a
Stickler
for
the
Faith
;
to
be
a
Schismatick
is
to
be
a
precious
vessel
of
Election
;
and
to
be
any
thing
or
nothing
is
to
be
moderate
and
Prudent
.
I
beseech
every
well
meaning
Christian
,
not
to
suffer
himself
to
be
Imposed
upon
in
things
of
such
vast
concernment
;
but
before
he
go
to
the
Sacrament
to
ask
his
Conscience
seriously
,
whether
disobedience
,
and
Rebellion
,
and
Hypocrisie
,
and
self
Love
,
and
indifferency
in
Religion
,
be
not
sins
in
the
account
of
God
,
as
well
as
other
Crimes
:
And
let
such
as
intend
to
be
Communicants
,
take
care
first
to
be
sincere
and
uniform
Penitents
,
and
resolve
stedfastly
to
keep
those
Vows
,
which
they
are
understood
to
make
so
Solemnly
before
Gods
Table
.
It
is
a
fearful
thing
to
lay
ones
hand
upon
the
Holy
Evangelists
,
and
then
to
be
Perjured
:
But
the
wickedness
is
far
greater
,
to
lay
ones
hand
,
as
it
were
,
upon
Christs
Body
,
and
then
to
be
a
Traitor
;
and
to
take
Judas
his
morsel
into
ones
Mouth
with
the
Devil
in
his
Heart
,
is
the
ready
way
to
be
,
as
he
was
,
a
Son
of
Perdition
.
By
receiving
the
Holy
Sacrament
you
give
up
your selves
to
the
Holy
Jesus
,
and
are
no
longer
your
own
;
do
not
desecrate
that
which
you
offer
up
,
and
hallow
unto
the
Redeemer
of
your
Souls
after
such
a
Solemn
manner
,
when
you
are
solicited
unto
any
sin
,
be
it
against
the
First
or
against
the
second
Table
,
remember
I
beseech
you
(
as
the
Story
saith
of
Joseph
)
that
you
have
eaten
of
Holy
Bread
,
and
consider
,
as
he
did
when
he
was
sollicited
by
his
wanton
Mistriss
,
how
shall
I
do
this
great
wickedness
,
and
sin
against
God
?
Men
,
that
have
a
True
sense
of
Religion
,
are
always
very
Circumspect
,
especially
upon
a
Sacrament-day
;
they
dare
not
leave
their
Devotion
at
the
Church-doors
,
,
but
carry
the
sense
of
what
they
have
done
,
along
with
them
home
,
and
are
afraid
to
pollute
and
stain
those
Garments
which
they
have
just
washed
.
Why
,
thus
circumspect
ought
men
to
be
every
day
,
though
they
be
not
every
day
Communicants
;
for
they
are
lasting
tyes
and
obligations
which
we
take
upon
us
at
the
Sacrament
:
No
shifts
no
pretences
,
no
equivocations
,
no
secular
concernments
or
advantages
,
no
not
the
very
fear
and
danger
of
Death
,
can
be
enough
to
set
us
free
from
those
Engagements
which
this
heavenly
Ordinance
brings
us
under
.
We
are
bought
with
a
price
(
and
this
Sacrament
is
a
commemoration
of
your
Redemption
)
Therefore
glorifie
God
in
your
body
,
and
in
your
spirit
which
are
Gods
,
as
the
Apostle
speaks
1
Cor.
6.
20.
CHAP.
V.
It
is
to
be
a
Pledge
and
a
Token
of
Gods
favour
.
Proved
from
its
Analogy
to
the
Ancients
Feasts
both
among
Heathens
and
Jews
;
and
from
the
words
of
St.
Paul
.
Two
Conclusions
.
BEsides
these
Ends
already
mentioned
,
there
is
another
yet
,
for
which
this
blessed
Ordinance
was
appointed
;
viz.
that
it
may
be
a
Token
and
Pledge
,
and
as
it
were
a
Seal
,
to
assure
every
devout
and
honest-hearted
Communicant
of
the
Divine
Grace
and
S.
Caenae
.
Vehementer
fallunter
illis
qui
Coenam
Domini
visibile
verbum
appellant
,
quo
Deus
suas
promissiones
obsignat
Wolzogen
.
Comment.
in
Matth.
26.
26.
vide
&
Cateches.
Racov.
&
caetera
scripta
Sociniana
.
favour
.
Socinus
and
his
followers
will
by
no
means
allow
this
,
and
the
reason
which
they
bring
for
their
Singular
opinion
in
this
point
is
this
,
because
Christ
at
the
institution
of
this
Ordinance
,
made
no
mention
at
all
of
any
such
end
.
'T
is
true
our
Saviour
did
not
mention
it
in
plain
and
express
terms
;
but
this
is
no
argument
against
us
,
because
neither
did
he
mention
(
that
we
read
of
)
the
necessity
of
self-examination
before
the
Celebration
of
this
Ordinance
;
nor
(
perhaps
)
had
we
had
any
Scripture
proof
for
our
Duty
in
that
particular
,
if
St.
Paul
had
not
told
it
us
occasionally
,
and
by
chance
,
and
by
reason
of
some
abuses
,
which
had
crept
into
the
Corinthian
Church
.
Nevertheless
the
Reason
of
this
our
Duty
may
be
gathered
easily
from
the
consideration
of
the
very
Nature
and
Analogy
of
this
Christian
Feast
,
And
so
may
our
Doctrine
touching
this
End
of
it
also
.
For
seeing
this
is
a
Covenant-solemnity
(
as
I
have
shew'd
from
our
Saviours
own
words
)
it
is
rational
for
us
to
conclude
that
here
there
is
an
Obsignation
between
both
parties
;
as
on
our
part
,
so
on
Gods
part
also
.
And
seeing
this
Mystery
is
answerable
to
other
the
like
Mysteries
of
old
,
which
were
vulgarly
known
over
the
World
,
it
is
fit
for
us
to
judge
,
that
it
was
intended
also
for
such
answerable
Ends
and
purposes
as
were
vulgarly
known
too
.
Indeed
I
do
not
wonder
that
the
Socinians
deny
the
vertue
and
efficacy
of
this
Sacrament
,
seeing
they
deny
the
satisfaction
made
upon
the
Cross
,
and
the
propitiatory
Virtue
of
Christs
own
blood
.
But
we
may
well
wonder
,
that
Socinus
should
have
the
confidence
to
say
,
that
the
blood
of
Beasts
formerly
was
far
better
(
that
is
much
more
efficacious
)
in
respect
of
the
Old
Covenant
,
than
this
Bread
and
Wine
now
is
in
respect
of
the
New
,
for
though
we
grant
(
what
Socinus
affirms
)
that
't
is
not
the
Wine
,
but
the
Blood
of
Christ
which
answers
the
Blood
of
the
ancient
Sacrifices
;
yet
seeing
the
Wine
is
the
Representation
and
Communication
of
Christs
Blood
,
we
must
conclude
that
it
Communicates
those
benefits
,
for
which
that
Blood
was
shed
;
and
consequently
that
it
seals
that
Covenant
to
every
faithful
Communicant
in
particular
,
which
the
Blood
of
Christ
sealed
to
all
Mankind
in
general
.
And
as
it
is
true
,
that
our
Saviours
Passion
did
answer
those
Sacrifices
which
were
offered
up
of
old
;
so
it
is
true
also
,
that
this
Holy
Banquet
doth
answer
those
Sacrifical
Feasts
,
which
were
used
of
old
.
If
therefore
it
be
made
appear
.
1.
That
those
sacrifical
Feasts
which
were
anciently
Celebrated
by
Heathens
,
were
looked
upon
as
Tokens
of
the
Friendship
and
Kindnesses
of
their
Idols
unto
them
.
2.
That
the
Sacrifical
Feasts
which
were
Celebrated
by
the
Jews
were
esteemed
Pledges
of
the
Friendship
and
Favour
of
God
unto
them
:
then
it
will
follow
of
course
,
that
this
Sacrifical
Feast
,
which
is
Analogous
unto
those
,
ought
also
to
be
esteemed
a
Pledge
a
Token
,
and
Seal
,
of
the
Friendship
and
Favour
of
God
now
unto
Us.
1.
First
then
it
is
evident
,
that
the
old
Heathens
did
reckon
,
that
their
being
admitted
to
partake
of
their
Sacrifices
,
was
an
Argument
and
Pledge
of
the
Favour
of
their
supposed
Deities
.
Hence
it
is
that
lib.
2.
Porphyry
tells
us
,
as
the
joynt
opinion
and
confession
of
all
their
Divines
,
that
no
man
was
to
eat
of
their
Piacular
victims
;
meaning
such
Sacrifices
as
were
offered
up
to
avert
Evils
from
them
,
and
to
appease
the
wrath
of
their
Gods
.
The
reason
was
,
because
the
Sacrificers
were
lookt
upon
at
that
time
to
be
in
a
state
of
Sin
and
Pollution
,
out
of
Favour
with
their
Gods
,
and
under
their
heavy
displeasure
,
and
therefore
they
were
not
to
partake
of
any
oblation
till
their
Peace
was
made
;
no
,
instead
of
Feasting
with
their
Deities
,
they
were
to
be
Cleansed
first
,
neither
were
they
to
go
home
to
their
Cities
,
or
into
their
own
houses
,
till
they
had
washed
their
Bodies
and
their
very
Clothes
in
some
River
or
Fountain
.
It
was
the
general
sense
even
of
Idolaters
,
that
to
banquet
together
in
their
Temples
upon
part
of
those
things
which
they
had
sacrificed
at
their
Altars
,
was
a
sure
Token
that
their
Gods
were
Friends
with
them
.
Hence
it
was
,
that
after
the
Sacrifice
they
were
wont
to
express
all
manner
of
Mirth
,
chearing
themselves
before
their
Deities
,
and
setting
out
their
Praises
,
and
singing
Hymns
to
them
,
Alex.
1.
4.
c.
17.
&
Gyrald
.
de
diis
gent.
Syntagm.
17.
and
using
many
sorts
of
Musical
Instruments
,
and
Dancings
,
and
all
kinds
of
Festivity
.
Hence
it
was
too
,
that
they
called
their
Idols
then
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
their
well
pleased
Gods
:
And
their
Custome
was
to
exclude
all
strangers
from
Communicating
with
them
,
because
their
Gods
were
not
in
Friendship
with
such
,
and
they
were
wont
at
such
times
to
cease
from
sirifes
,
and
to
let
Law
-
suits
fall
,
shewing
thereby
that
now
they
were
at
peace
both
with
Gods
and
Men.
Many
other
things
I
might
observe
were
it
needful
;
but
this
is
enough
to
shew
,
that
the
old
Pagans
did
believe
that
their
Sacrifical
Feasts
were
Pledges
of
their
Deities
Favour
and
kindness
Nat.
Com.
Mytholog
.
lib.
1.
e.
1
:
to
them
;
and
therefore
before
they
departed
they
did
use
to
give
thanks
to
their
Gods
for
receiving
and
admitting
them
to
Banquet
with
them
.
Upon
this
presumption
it
was
,
that
the
old
Pagans
(
especially
the
Great
Men
among
them
)
would
rarely
eat
an
ordinary
meal
at
Home
,
before
they
had
offered
part
of
it
(
and
thereby
had
Consecrated
the
whole
)
Dan.
cap.
1.
ver.
8.
unto
their
Idols
;
that
they
might
never
be
out
of
their
Gods
Favour
,
but
might
have
them
always
propitious
to
them
.
This
was
the
practice
of
Nebuchodnezzer
at
Babylon
;
and
for
that
reason
Daniel
and
his
Brethren
refused
to
be
fed
from
the
Kings
Table
,
lest
they
should
defile
themselves
with
the
portions
of
the
Kings
Meat
,
and
with
the
Wine
which
he
drank
,
as
we
read
,
Dan.
1.
8.
2.
But
not
to
digress
.
It
is
not
to
be
doubted
,
in
the
second
place
,
but
the
Jews
counted
their
Eating
of
all
Sacrifical
banquets
to
be
a
plain
Sign
,
and
undeniable
argument
of
the
Favour
of
God
to
them
.
For
they
went
upon
this
principle
(
nor
were
they
at
all
mistaken
in
it
)
that
as
Philo
saith
,
the
Victims
which
they
Gods
Table
,
and
to
eat
of
Gods
meat
,
was
a
clear
evidence
that
God
was
at
Peace
with
them
.
And
this
(
as
the
same
Author
tells
us
)
was
one
reason
why
God
sometimes
appointed
his
Priests
alone
to
eat
of
the
Sacrifice
in
the
name
of
the
Rest
,
and
as
the
representatives
of
those
who
had
offered
it
,
that
they
might
be
assured
,
that
to
as
many
as
repented
of
their
Sins
,
God
was
now
become
kind
and
Propitious
;
because
it
was
I
suppose
he
means
,
that
the
Priests
eating
the
Sacrifice
as
the
peoples
Proxies
,
was
an
evident
Token
,
that
God
was
willing
and
ready
to
be
in
perfect
amity
with
them
;
and
that
he
was
so
far
reconciled
to
them
,
as
to
make
them
capable
of
being
instated
in
his
Favour
fully
.
For
they
were
not
sure
,
that
God
was
perfectly
Friends
with
them
,
till
they
were
admitted
to
eat
of
their
sacrifices
in
their
own
persons
.
Hence
it
was
that
the
Priests
alone
did
Eat
of
sin
and
Trespass-offerings
,
because
the
parties
that
did
offer
them
were
now
under
Guilt
,
and
so
were
unfit
as
yet
for
Gods
entertainment
.
Hence
it
was
too
,
that
they
offered
piacular
sacrifices
,
before
the
Peace-offrings
,
(
which
they
were
allowed
to
partake
of
)
because
their
sins
were
to
be
Atoned
for
,
before
they
could
receive
the
Pledges
of
his
Love
,
as
his
Guests
and
Favourties
.
Hence
it
was
also
,
that
none
of
those
,
who
were
any
wise
polluted
or
unclean
,
in
the
construction
of
the
Law
,
were
admitted
to
eat
of
any
Peace-offerings
,
or
of
the
Paschal
Supper
,
because
they
were
not
yet
Reconciled
unto
the
God
of
Purity
and
holiness
.
But
when
once
men
had
the
Liberty
and
Priviledge
to
Eat
and
Drink
before
the
Lord
they
were
satisfied
and
assured
by
that
Rite
,
that
they
had
now
a
good
Title
to
the
mercies
of
the
Covenant
,
and
were
perfectly
restored
Abarban
.
Exord
.
Commentar.
in
Levitic
.
to
the
Love
of
God
.
For
this
reason
it
was
(
as
Rabbi
Abarbanel
tells
us
)
that
Oblations
were
called
Korban
(
which
is
a
word
derived
from
an
Hebrew
Radix
,
that
Rab.
Levi
Ben
Gersom
.
Salomon
Iarchi
,
Kimchi
and
others
cited
by
Dr.
Outram
de
Sacrificiis
,
lib.
1.
c.
11.
signifies
to
draw
near
)
because
the
Oblations
were
brought
to
Gods
Altar
,
and
the
Offerers
themselves
were
thereby
brought
very
nigh
unto
God
.
And
for
the
same
reason
divers
Hebrew
Doctors
thought
,
that
Peace-offerings
were
so
called
,
because
by
means
thereof
Peace
and
Concord
was
procured
(
and
by
the
eating
of
them
Confirmed
)
between
God
,
and
those
who
presented
them
.
Their
using
of
one
Common
Table
was
a
Token
,
that
they
were
in
Gods
Grace
and
Favour
;
that
Sacrifical
Feast
was
a
Symbol
of
Friendship
between
God
and
all
the
Communicants
.
And
upon
the
same
grounds
it
was
also
,
that
at
the
eating
of
the
Peace-offerings
they
were
wont
to
rojoyce
before
the
Lord
,
to
sing
Psalms
and
Hymns
unto
him
;
signifying
,
that
they
Levit.
3.
1.
them
to
rejoyce
for
their
iniquities
,
when
the
Priests
did
eat
of
their
sin-offerings
,
as
they
were
wont
to
rejoyce
for
Gods
Friendship
and
Kindness
to
them
,
which
they
were
assured
of
,
when
they
were
suffered
to
eat
themselves
of
their
peace-offerings
,
as
the
learned
Grotius
hath
rightly
observed
.
Once
more
,
as
in
general
the
Sacrifical
Feasts
among
the
Jews
were
Pledges
of
Gods
singular
love
to
them
,
so
was
the
Passeover-Feast
in
particular
.
The
Socinians
cannot
deny
,
but
that
at
its
first
institution
it
was
a
visible
Sign
to
the
Jews
,
that
God
would
be
so
favourable
and
Gracious
to
them
,
as
to
deliver
them
out
of
all
their
distresses
in
Egypt
;
for
Moses
told
them
in
express
terms
to
that
purpose
.
Those
Idolaters
the
Egyptians
thought
themselves
sure
of
the
good
will
of
their
Gods
,
when
they
had
the
Priviledge
to
Banquet
before
them
.
Therefore
God
himself
,
to
confirm
his
own
people
in
the
belief
of
his
promise
,
and
to
make
them
sure
of
it
,
that
he
would
infallibly
redeem
them
with
a
strong
hand
,
notwithstanding
all
the
discouragements
and
difficulties
they
saw
before
them
,
ordered
them
to
kill
in
each
house
a
Lamb
;
and
to
feast
upon
it
,
and
to
be
assured
thereby
,
that
he
would
certainly
deliver
them
,
even
tho
the
Egyptians
should
be
never
so
enraged
to
see
that
Creature
killed
,
which
they
thought
it
unlawful
and
abominable
for
men
to
slay
and
eat
of
;
so
that
as
the
Rainbow
was
a
sign
of
Gods
Covenant
with
Noah
;
and
as
circumcision
was
a
Token
of
Gods
Covenant
with
Abraham
(
for
so
the
Scripture
calls
it
expresly
,
not
only
the
Seal
of
Abrahams
righteousness
(
as
the
Socinians
would
have
it
)
but
a
Token
of
Gods
Covenant
too
with
Abraham
,
Gen.
17.
11.
)
even
so
the
Passeover
Feast
was
now
a
sign
and
Token
of
his
Covenant
with
Abrahams
Children
.
In
after
ages
it
continued
to
be
a
Pledge
still
of
the
Divine
favour
to
them
,
and
for
that
reason
it
was
that
no
stranger
,
no
uncircumcised
Man
,
no
unclean
person
could
partake
of
it
,
because
being
as
yet
out
of
Gods
favour
,
they
were
uncapable
of
receiving
the
Token
,
the
Pledge
,
the
Earnest
of
his
Love
and
Goodness
.
Seeing
then
,
that
the
feasting
upon
Sacrifices
was
thought
by
all
mankind
to
be
a
Pledge
and
argument
,
that
Heaven
was
propitious
to
them
:
Seeing
that
the
feasting
upon
peace-offerings
in
general
,
and
upon
the
Paschal-Lamb
in
particular
,
was
concluded
by
the
Jews
to
be
a
Pledge
and
argument
of
Gods
special
love
to
them
above
all
other
Nations
;
it
evidently
followeth
,
that
this
our
feasting
upon
Christ
our
Sacrifice
,
this
our
Eating
of
Bread
instead
of
his
Natural
Flesh
,
this
our
Christian
Sacrifical
Banquet
,
being
Analogous
and
answerable
to
the
Sacrifical
Banquets
of
Old
,
ought
also
to
be
looked
upon
,
as
those
were
,
to
be
a
Token
,
Pledge
,
and
Seal
of
Gods
favour
,
goodness
,
and
grace
to
us
,
though
the
Scriptures
had
not
told
us
any
thing
to
that
effect
in
express
terms
.
But
in
my
opinion
St.
Paul
hath
said
enough
to
this
purpose
,
if
men
will
but
attentively
listen
to
what
he
saith
in
1
Cor.
10.
where
part
of
his
business
is
to
shew
,
how
unlawful
it
is
for
Christians
to
Eat
of
things
that
are
offered
unto
Idols
.
And
this
he
doth
by
shewing
the
incongruity
and
inconsistency
of
the
thing
,
and
the
Evil
effects
of
it
;
because
every
professor
of
Christianity
doth
hereby
make
himself
a
most
wretched
Bankrupt
,
and
undoes
all
his
interest
in
Christ
,
and
throws
away
an
inestimable
stock
and
Treasure
of
Blessings
,
by
his
sitting
at
meat
in
the
Idols
Temple
.
To
make
this
out
he
shews
in
few
words
what
those
Blessings
are
,
The
Cup
of
blessing
which
we
bless
,
is
it
not
the
Communion
of
the
blood
of
Christ
?
The
Bread
which
we
break
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
ver.
16.
were
part
of
the
Apostles
meaning
is
this
,
that
by
rightly
receiving
the
Symbols
of
Christs
Body
and
Blood
,
we
have
a
share
in
all
those
Blessings
for
which
his
Body
was
broken
,
and
his
Blood
was
shed
:
We
have
a
Title
,
Claim
,
and
Right
thereby
to
all
the
Mercies
of
the
new
Covenant
;
we
receive
the
Vertues
and
wonderful
effects
of
his
Passion
,
and
so
we
are
understood
in
a
Mystical
sense
to
participate
of
Christs
Body
and
Blood
.
'T
is
true
;
we
do
here
partake
of
Christ
not
mystically
only
,
but
really
too
;
we
participate
not
only
of
his
Bruised
and
Crucified
,
but
also
of
his
most
Blessed
and
Glorified
Body
,
as
I
shall
shew
at
large
hereafter
in
its
proper
place
:
But
that
is
not
to
our
purpose
now
.
Though
we
do
Communicate
of
Christ
now
,
while
he
is
in
Heaven
,
yet
in
the
place
before
quoted
,
St.
Paul
doth
directly
point
to
those
blessings
,
which
by
means
of
this
Sacrament
accrue
to
us
from
his
sufferings
on
the
Cross
.
And
to
convince
us
that
we
do
hereby
receive
many
such
blessings
;
and
that
we
are
entitled
to
the
Love
and
favour
of
God
in
particular
(
which
is
the
Fountain
and
Original
of
all
other
blessings
,
to
convince
us
of
this
,
I
say
)
he
draws
a
parallel
between
this
sacrifical
feast
of
Ours
,
and
those
others
which
were
used
among
the
Jews
.
Behold
Israel
after
the
Flesh
,
saith
he
:
Are
not
they
which
Eat
of
the
sacrifices
,
partakers
of
the
Altar
?
that
is
,
do
they
not
partake
of
the
Vertue
of
those
Sacrifices
which
are
offered
upon
the
Altar
?
His
plain
meaning
is
,
that
the
Jews
did
partake
of
those
effects
,
which
by
the
Sacrifices
were
procured
;
their
feasting
upon
the
Sacrifices
was
a
Token
and
Pledge
to
them
,
that
their
desires
were
answered
;
that
what
they
had
offered
and
sacrificed
for
,
was
granted
them
;
that
their
oblations
returned
into
their
own
bosome
,
that
they
had
the
Benefit
of
them
,
and
were
entitled
to
those
blessings
which
they
were
intended
for
.
There
is
an
expression
which
will
make
this
matter
clear
,
in
Lev.
7.
18.
If
any
of
the
Flesh
of
the
sacrifice
of
his
peace-offerings
be
eaten
at
all
on
the
third
day
,
it
shall
not
be
accepted
?
neither
shall
it
be
imputed
unto
him
that
offereth
it
.
When
those
sacrifical
Feasts
were
regularly
Celebrated
,
they
were
imputed
to
the
guests
for
their
Good
,
they
were
reckoned
advantagious
to
them
,
they
were
favourably
accepted
at
Gods
hand
in
order
to
the
Ends
for
which
the
Sacrifice
was
designed
,
they
served
to
make
an
Atonement
,
they
were
effectual
to
their
purposes
,
they
were
good
to
all
intents
,
they
were
available
to
the
Offerers
;
(
as
the
Hebrew
Partakers
of
the
Altar
,
in
St.
Pauls
Language
;
when
by
eating
duely
of
the
Sacrifices
of
the
Altar
,
they
turned
to
a
good
Account
,
and
Men
were
Profited
,
Benefited
,
and
Blest
by
so
doing
,
being
in
Communion
with
God
,
whose
Altar
it
was
,
and
receiving
the
Pledges
of
his
favour
,
which
was
obtained
by
the
things
that
were
offered
upon
the
Altar
.
Was
the
Grace
of
God
to
be
beg'd
and
sought
for
by
an
Holocaust
?
why
,
eating
of
the
Oblations
,
which
were
annext
to
it
was
a
Pledge
to
assure
them
,
that
their
Prayer
was
heard
,
and
that
God
would
be
gracious
unto
them
?
Was
the
Wrath
of
God
to
be
appeased
by
a
sin-offering
?
Why
,
the
feeding
upon
those
oblations
,
which
attended
it
,
was
appointed
as
a
Pledge
to
certifie
them
,
that
an
Atonement
was
made
.
Were
peace-offerings
presented
,
that
people
might
be
delivered
from
dangers
and
ill
changes
,
and
that
God
would
give
them
Peace
,
Prosperity
,
and
Plenty
,
and
continue
his
goodness
to
them
?
Why
,
the
Feasting
upon
the
Peace
offerings
was
intended
as
a
Pledge
to
satisfie
them
,
that
Gods
good
providence
and
care
of
them
should
not
be
wanting
,
as
long
as
they
would
not
be
wanting
to
themselves
.
Thus
they
were
partakers
of
the
Altar
,
by
being
assured
of
the
effects
of
their
offerings
.
To
return
now
to
our
Apostles
argument
:
As
the
Jews
were
partakers
of
Gods
Altar
,
so
are
we
partakers
of
the
Lords
Table
.
Their
sacrifical
feasts
were
intended
as
Pledges
of
Gods
manifold
mercies
to
them
:
And
this
Christian
feast
is
intended
as
a
Pledg
of
Gods
manifold
Mercies
to
us
,
but
to
better
purposes
,
and
in
an
higher
degree
.
God
Covenanted
with
them
for
things
temporal
;
with
us
he
Covenants
for
spiritual
and
Heavenly
things
chiefly
.
Christ
our
Sacrifice
was
slain
,
to
purge
our
very
Consciences
from
sin
,
to
endue
us
with
the
Holy
Ghost
,
and
with
power
from
on
high
,
to
deliver
us
from
the
danger
of
Eternal
Damnation
,
to
make
us
sure
of
Heaven
,
and
to
make
God
and
us
,
one
.
And
this
our
sacrifical
Feast
is
intended
as
a
Pledge
to
certifie
and
assure
us
,
that
his
friendship
and
dearest
love
shall
never
fail
us
,
if
we
be
but
true
friends
to
our
own
Souls
.
Thus
we
partake
and
Communicate
of
our
Saviours
Body
that
was
Crucified
,
and
of
the
streams
of
that
Blood
he
shed
for
us
,
by
receiving
at
this
Sacrament
the
vertues
and
effects
of
his
Passion
,
as
the
Jews
received
the
Vertues
and
effects
of
their
Sacrifices
.
This
Sacrament
is
a
Token
to
us
,
that
Christs
Sacrifice
is
imputed
to
us
(
in
a
comfortable
sense
)
that
is
,
here
God
assures
all
faithful
Communicants
,
and
as
it
were
sets
his
Seal
to
it
,
that
Christs
offering
up
himself
shall
infallibly
turn
to
a
good
account
to
them
,
that
it
is
an
effectual
Atonement
on
their
behalf
;
that
it
shall
be
available
for
them
to
all
intents
and
purposes
;
and
that
tho'
they
do
not
eat
of
the
very
flesh
of
our
Sacrifice
,
as
the
Jews
did
of
their
Peace-oflerings
,
but
of
Bread
in
the
Room
of
it
,
yet
it
shall
be
all
one
to
them
in
effect
,
and
that
they
shall
ever
be
the
Blessed
of
the
Lord
.
I
have
been
the
more
prolix
and
exact
in
this
matter
,
that
I
might
clear
and
vindicate
the
Doctrine
of
the
Church
of
England
,
that
Christ
hath
instituted
and
ordained
these
Holy
Mysteries
as
pledges
of
his
Love
;
and
that
God
doth
assure
as
thereby
of
his
Favour
and
goodness
towards
us
.
For
it
is
senseless
to
imagine
,
that
Christ
should
intend
the
Absolution
of
so
many
Mosaical
Rites
,
because
they
would
be
useless
and
insignificant
,
or
of
very
small
account
under
the
Gospel
,
and
yet
should
institute
himself
another
Ceremony
,
that
would
be
of
very
mean
and
inconsiderable
importance
.
For
such
would
this
Mystery
be
,
were
it
no
more
than
what
the
Socinians
would
have
it
,
a
memorial
only
of
Christs
sufferings
,
by
using
which
we
profess
our
Faith
in
him
.
For
the
Scriptures
are
a
memorial
of
Christ
,
and
that
not
of
his
Passion
only
,
but
of
his
Nativity
,
of
his
Sanctity
,
of
his
Life
,
of
his
Doctrine
,
and
of
his
Miracles
;
and
every
Chapter
in
the
Gospel
doth
more
or
less
annunciate
,
and
shew
forth
his
Love
.
And
Men
have
many
various
ways
of
declaring
and
professing
themselves
his
Disciples
,
tho
this
Sacrament
were
not
used
at
all
.
We
publish
our
Faith
daily
by
repeating
our
Creed
:
The
Ancients
were
wont
to
do
it
by
using
frequently
the
sign
of
the
Cross
,
signifying
to
all
Unbelievers
,
that
they
were
not
ashamed
of
a
Crucified
Jesus
.
The
Holy
Martyrs
shew'd
their
Faith
by
their
Constancy
unto
death
;
and
every
good
man
in
the
World
shews
his
faith
by
a
Life
of
Obedience
to
his
Masters
Laws
;
so
that
were
the
Doctrine
of
the
Socinians
allowed
this
great
Ordinance
would
soon
become
an
useless
,
and
worthless
thing
;
and
our
Lords
Wisdome
in
appointing
it
would
not
only
be
questioned
but
even
traduced
and
blasphemed
,
were
not
this
Christian
Feast
believed
to
be
intended
for
those
Noble
,
those
excellent
,
and
those
Beneficial
purposes
,
which
have
been
hitherto
mention'd
.
1.
To
draw
down
this
speculation
now
to
our
Christian
Practice
.
First
this
consideration
should
raise
in
us
a
Thirst
and
longing
desire
after
this
Sacrament
,
and
should
encourage
us
all
to
go
often
to
it
with
zeal
,
with
alacrity
,
and
with
an
holy
contention
,
who
shall
go
fastest
.
Lord
!
How
backward
are
many
to
do
their
souls
Right
?
How
deaf
are
they
when
we
invite
them
to
an
unanimous
Celebration
of
this
Mystery
?
How
many
excuses
have
they
at
hand
to
palliate
their
sinful
negligence
?
How
do
they
mutter
and
complain
,
if
the
Law
threaten
them
with
stripes
for
their
disobedience
?
And
how
do
they
think
themselves
no
less
than
Persecuted
,
if
the
Magistrate
finds
it
necessary
to
constrain
them
do
their
Duty
,
when
perswasions
will
not
work
upon
them
?
I
beseech
you
to
consider
seriously
and
indifferently
,
whither
do
these
Counsels
,
these
admonitions
,
these
importunities
,
and
Christian
Methods
tend
,
but
to
charitable
and
kind
purposes
?
by
any
good
means
,
if
it
be
possible
,
to
make
you
truly
Happy
;
to
bring
you
very
neer
unto
God
;
and
to
make
you
receive
the
Symbols
and
Pledges
of
his
Everlasting
Love
:
Will
men
call
it
persecution
when
God
himself
threatneth
them
with
his
Judgements
,
and
visits
them
with
a
Rod
,
that
he
may
make
them
mindful
of
their
Duty
,
and
that
he
may
bless
and
save
them
in
the
end
;
Why
,
this
is
the
reason
of
our
corrections
at
the
hands
of
Men
,
when
we
begin
to
be
exorbitant
and
intractable
?
and
I
know
no
other
ends
of
all
our
Discipline
and
Laws
,
but
this
that
we
may
all
be
good
Christans
in
this
World
,
and
glorious
Saints
in
another
;
and
if
men
will
be
so
Rash
and
unjust
,
as
to
call
this
Persecution
,
I
hope
they
will
not
grudge
to
be
persecuted
into
Heaven
.
But
,
say
they
,
would
you
have
us
eat
and
drink
our
own
damnation
?
No
,
the
Lord
forbid
it
,
but
we
would
have
you
sincerely
Repent
that
you
may
be
saved
.
Would
you
have
us
come
before
we
are
prepared
?
No
,
but
we
would
have
you
both
prepare
your selves
and
come
:
What
God
hath
joyned
together
you
must
not
put
asunder
;
much
less
must
you
plead
the
neglect
of
One
duty
in
contempt
and
defiance
of
both
.
Would
you
have
us
neglect
the
business
of
our
particular
Callings
?
No
,
if
they
be
lawful
ones
;
nor
yet
neglect
the
more
weighty
concernments
of
your
general
calling
,
but
whatever
regard
you
have
to
your
Purses
,
chiefly
and
principally
to
regard
the
interest
of
your
immortal
Souls
.
Would
you
have
us
to
come
on
a
sudden
?
No
,
not
so
suddenly
as
to
be
surpriz'd
,
or
with
your
iniquities
,
and
with
the
Love
of
sin
about
you
;
but
to
give
all
diligence
to
be
fit
to
come
the
next
opportunity
lest
God
in
vengeance
for
your
sin
,
should
not
suffer
you
to
live
till
another
.
These
and
the
like
are
the
Charitable
considerations
,
for
which
we
earnestly
press
you
to
use
this
Ordinance
,
and
they
are
a
proper
subject
for
your
impartial
meditations
.
But
indeed
there
would
be
little
need
of
these
Argumentations
,
but
that
it
is
the
Divels
great
work
,
and
he
useth
his
utmost
wiles
,
above
all
things
to
keep
men
from
the
Sacrament
,
lest
they
should
receive
there
the
Seals
of
Gods
everlasting
Grace
and
Goodness
,
and
not
come
into
the
same
Condemnation
with
Himself
,
and
with
the
damned
Association
in
Hell
.
Hence
it
is
,
that
he
suggesteth
to
some
,
that
it
is
an
Useless
Ordinance
,
or
not
of
such
moment
as
to
be
Necessary
;
to
others
,
that
they
shall
have
Time
enough
,
and
will
be
fitter
for
it
Hereafter
;
to
others
,
that
it
is
Impossible
to
celebrate
it
Rightly
;
to
others
,
that
it
is
a
Formidable
and
Dangerous
Mystery
;
and
to
others
,
that
when
they
have
done
what
they
are
required
,
little
Profit
comes
by
it
,
unless
it
be
the
Saving
of
their
Money
.
But
were
not
the
Ignorance
of
men
so
Great
,
and
their
Prejudices
so
Strong
,
as
that
they
do
not
see
or
observe
the
Meaning
of
this
Rite
,
these
Fancies
(
for
so
I
call
them
)
would
Presently
Vanish
.
For
one
design
of
it
is
to
Engage
us
to
be
Really
and
Sincerely
Good
;
and
another
end
of
it
is
,
to
Assure
us
,
that
as
long
as
we
are
so
,
we
have
a
good
Title
to
the
Felicities
which
are
above
,
so
that
let
men
be
conscious
to
themselves
,
that
they
have
Honest
and
Good
Hearts
towards
God
and
towards
Men
,
and
they
may
be
so
far
from
looking
upon
this
as
a
Dreadful
discouraging
or
empty
Mystery
,
that
they
ought
to
look
upon
it
as
upon
the
most
Comfortable
Ordinance
of
Jesus
Christ
:
Because
it
is
intended
to
be
a
Sacrifical
Feast
,
that
by
means
thereof
we
may
participate
of
the
Great
oblation
made
once
for
all
upon
the
Cross
(
that
is
,
of
the
Vertue
and
effects
of
that
oblation
)
and
may
receive
a
sure
Pledge
at
the
hands
of
God
,
that
thereby
we
are
in
a
blessed
state
of
Salvation
.
2.
In
an
humble
and
modest
confidence
of
this
,
secondly
,
every
Devout
and
upright-hearted
Communicant
may
go
away
with
an
easie
and
chearful
mind
,
and
with
this
comfortable
perswasion
,
that
he
stands
fair
in
the
Eye
of
God
,
and
that
his
condition
is
safe
,
if
he
be
but
careful
to
persevere
unto
the
end
in
well-doing
.
I
do
not
love
to
blow
Men
up
with
Air
,
nay
I
think
it
a
great
miscarriage
and
sin
in
some
Teachers
of
our
days
,
that
they
are
given
very
much
to
puff
up
their
Disciples
with
a
huge
conceit
of
themselves
and
of
their
State
,
and
make
poor
ignorant
,
(
nay
ill
)
people
to
believe
,
that
they
are
the
precious
Vessels
of
Election
,
and
the
greatest
Saints
,
when
they
have
little
but
their
profession
and
some
Cant
,
that
bespeaks
them
Christians
.
It
is
not
for
any
of
us
to
Canonize
those
who
stand
yet
upon
the
earth
,
especially
if
their
feet
be
foul
,
and
their
ways
crooked
.
Let
him
that
thinketh
he
standeth
,
take
heed
lest
he
fall
,
first
into
the
Mire
,
and
at
last
into
Tophet
.
It
is
not
for
any
man
to
presume
,
so
as
to
put
it
out
of
all
question
and
doubt
;
but
yet
every
Good
Man
hath
reason
to
Hope
,
so
as
not
to
be
perplext
and
distracted
in
his
mind
,
touching
the
certainty
of
Gods
dearest
affections
to
him
.
And
of
all
others
,
the
humble
and
honest-hearted
Communicant
hath
the
greatest
reason
to
hope
,
that
he
shall
one
day
see
the
goodness
of
God
in
the
Land
of
the
living
;
because
that
part
of
the
New
Covenant
which
containeth
Gods
promises
,
is
confirmed
at
this
Sacrament
to
every
Holy
Soul
.
'T
is
true
indeed
,
the
Covenant
of
Grace
was
confirmed
by
the
Death
of
Christ
upon
the
Cross
,
and
therefore
his
Blood
is
called
;
the
blood
of
the
Covenant
;
that
is
,
of
the
New
Covenant
,
which
was
Sealed
and
ratified
to
us
by
Christs
Blood
,
as
the
old
Covenant
was
confirmed
,
ratified
,
and
sealed
to
the
Jews
by
the
Blood
of
Beasts
.
But
then
it
is
to
be
considered
,
that
the
Covenant
was
confirmed
upon
the
Cross
to
all
indefinitely
,
not
to
me
,
or
to
thee
in
particular
(
for
no
man
finds
himself
named
in
Gods
promise
)
but
to
all
Believers
in
general
.
Now
as
it
was
necessary
,
that
the
Divine
Grace
should
be
first
purchased
for
all
at
large
,
and
then
some
means
used
for
the
conveyance
of
this
purchase
to
every
individual
Believer
;
so
is
it
necessary
,
that
besides
the
confirmation
and
sealing
of
the
promises
by
Christs
Death
to
all
in
general
there
should
be
another
obsignation
to
the
Soul
of
every
person
in
particular
,
that
gives
up
himself
to
him
that
died
for
him
;
because
otherwise
every
ones
mind
would
fluctuate
in
endless
doubtings
,
and
uncertainties
.
Now
we
say
,
that
this
obsignation
is
transacted
at
this
Covenant-Feast
:
And
how
so
?
Why
,
here
every
particular
Communicant
that
is
duly
prepared
,
receives
the
Seal
,
when
he
receives
the
Elements
,
which
are
the
Tokens
and
Pledges
upon
the
Divine
favour
.
In
that
I
am
admitted
to
participate
here
of
the
Sacrifice
of
the
Cross
,
it
is
an
evident
sign
and
strong
argument
to
me
,
that
that
Sacrifice
shall
be
imputed
to
me
,
shall
be
available
and
effectual
for
me
;
as
the
Sacrifice
was
imputed
to
the
Jews
,
was
available
and
effectual
for
the
Jews
,
and
was
declared
to
be
so
,
when
they
were
admitted
to
partake
of
the
Peace-offerings
,
and
to
feast
upon
them
,
as
we
do
here
upon
Bread
and
Wine
.
CHAP.
VI.
Of
the
blessings
we
receive
by
a
due
use
of
this
Ordinance
.
First
,
we
Mystically
participate
of
Christs
Body
and
Blood
.
What
that
Mystical
participation
is
.
Secondly
,
that
we
receive
the
Pardon
of
Sin
.
Proved
from
the
correspondency
of
this
Feast
to
the
Ancient
Sacrifical
Banquets
in
general
:
And
from
its
Analogy
to
those
Feasts
which
were
used
after
Sin-offerings
in
particular
;
and
from
the
words
of
Christ
at
the
Institution
.
HAving
thus
discoursed
of
the
Nature
and
Ends
of
this
Sacrament
,
I
proceed
next
according
to
the
usual
method
to
discourse
of
the
Blessings
which
it
brings
us
,
by
our
due
Reception
of
it
.
1.
And
,
first
,
it
is
the
joynt
Confession
of
all
the
Christian
Churches
in
the
world
(
for
I
do
not
reckon
upon
the
Blasphemous
Socinians
)
that
we
do
hereby
receive
the
Body
and
Blood
of
our
Redeemer
.
This
I
mention
in
the
first
place
,
and
must
take
the
greater
care
and
pains
to
clear
,
because
the
proof
hereof
will
strongly
and
evidently
prove
the
conveyance
of
divers
other
blessings
hereafter
to
be
mentioned
in
their
order
.
Now
we
are
said
to
partake
of
Christs
Body
and
Blood
in
a
twofold
sense
;
that
is
,
after
a
Mystical
,
and
after
a
real
manner
.
1.
In
a
Mystical
sense
we
do
partake
here
of
our
Saviours
Body
,
as
it
was
Broken
,
and
of
his
Blood
as
it
was
shed
for
us
upon
the
Cross
:
that
is
,
our
Feasting
together
at
the
Holy
Table
;
is
by
interpretation
a
feeding
upon
our
Crucified
Jesus
;
in
the
account
of
God
,
and
construction
of
the
Gospel
.
We
are
reputed
and
esteemed
to
partake
of
that
Sacrifice
which
he
offered
up
,
and
so
are
entitled
to
all
those
mercies
which
that
Sacrifice
was
offered
up
for
.
For
the
opening
of
this
matter
we
must
remember
,
how
Mankind
were
wont
of
old
to
participate
of
those
things
which
they
had
first
offered
up
in
Sacrifice
;
as
the
Jews
(
for
instance
)
were
wont
to
participate
of
their
Peace-offerings
,
and
of
the
Paschal
Lamb.
Now
this
Feast
being
Analogous
and
answerable
to
those
;
according
to
the
Vulgar
course
and
the
Ordinary
manner
of
Feasting
,
Christians
must
have
fed
upon
Their
Sacrifice
(
that
is
upon
Christs
own
Natural
Flesh
)
as
Jews
and
Gentiles
were
wont
to
seed
upon
their
Oblations
.
But
considering
that
this
would
have
been
an
[
*
](A53953-e29990-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Cyril
.
Alexand.
in
Catena
Thomae
in
Luc.
22.
vide
&
e●
.
ad
Calofyr
.
Item
Theophylact
.
in
Marc
14.
Inhumane
way
of
feasting
;
and
considering
that
one
and
the
same
Body
could
not
have
served
this
is
my
Body
,
and
this
is
my
Blood
:
As
if
he
had
said
,
this
Bread
is
instead
of
my
Flesh
,
and
this
Wine
is
in
the
Room
of
my
blood
.
This
is
a
Natural
and
an
easie
interpretation
;
't
is
fair
,
and
rational
,
and
full
of
sense
;
and
't
would
serve
to
silence
a
great
many
controversies
among
Christians
,
were
it
but
admitted
;
would
they
put
in
but
this
one
word
,
instead
;
and
understand
our
Saviour
to
mean
,
this
is
instead
of
that
,
in
the
place
and
room
of
it
.
Nor
do
I
see
any
reason
in
the
World
against
this
interpretation
;
For
all
men
know
,
that
the
Jews
were
wont
to
speak
after
a
concise
manner
,
meaning
something
which
they
did
not
fully
express
;
of
which
there
are
a
thousand
instances
and
examples
in
Holy
Writ
;
and
why
may
we
not
allow
,
that
our
Saviour
spake
now
(
as
other
Jews
did
,
nay
as
he
himself
did
at
other
times
)
after
a
short
concise
manner
,
saying
of
the
Bread
,
this
is
my
Body
,
but
intending
thus
much
,
This
is
instead
of
my
Body
.
The
Analogy
of
this
Feast
to
other
Sacrifical
Banquets
,
doth
plainly
and
infallibly
argue
,
that
our
Saviours
words
are
thus
to
be
interpreted
,
because
we
feed
here
upon
Bread
,
instead
of
eating
the
very
Flesh
of
our
Sacrifice
.
And
I
am
confirmed
in
this
opinion
,
by
an
observation
that
Sect.
4.
in
fine
And
Dr.
Hammond
in
his
Annot.
on
Matth.
26.
26.
hath
been
made
by
two
learned
Doctors
of
our
Church
,
who
have
noted
,
that
the
Lamb
for
the
Paschal
Supper
,
being
drest
and
set
upon
the
Table
,
the
Jews
were
wont
to
call
it
,
the
Body
of
the
Passeover
,
and
the
Body
of
the
Paschal
Lamb.
If
this
be
so
,
it
is
reasonable
to
believe
,
that
our
Saviour
alluded
to
a
Jewish
Phrase
,
that
was
ready
at
hand
,
when
he
said
,
this
is
my
Body
,
or
this
is
in
the
room
of
me
,
the
true
Passeover
.
When
he
took
the
Bread
into
his
Holy
hands
and
told
his
Disciples
,
that
that
was
his
Body
,
he
gave
them
to
understand
,
that
they
were
not
to
expect
to
eat
of
his
very
Natural
Flesh
,
as
they
were
wont
to
eat
of
the
Flesh
of
a
Lamb
;
but
instead
of
that
,
they
were
to
eat
Bread
,
which
should
be
as
Beneficial
to
his
Church
,
as
the
eating
the
body
of
the
Passeover
had
been
unto
the
Jews
;
it
should
be
all
one
to
us
as
if
we
did
eat
of
his
very
Body
.
His
speech
may
be
rightly
Paraphrased
after
this
manner
:
Whereas
hitherto
it
hath
been
customary
among
people
to
feast
upon
the
Dead
Carcass
of
a
dumb
Animal
,
in
Token
that
they
were
in
Covenant
with
God
,
and
were
entitled
to
all
the
mercies
of
the
Covenant
:
And
whereas
the
Lamb
is
a
Type
of
me
;
to
the
intent
now
that
you
,
and
the
rest
of
my
followers
may
be
assured
,
that
you
shall
have
a
certain
interest
in
my
Sacrifice
,
and
shall
receive
infinite
blessings
by
my
death
,
though
you
are
not
to
feed
upon
my
very
natural
Flesh
;
Lo
,
instead
and
in
the
Room
of
that
,
I
appoint
you
to
Feast
after
this
manner
,
and
to
look
upon
it
as
a
feasting
upon
me
,
and
upon
my
Sacrificed
body
,
tho
you
do
not
eat
of
the
very
identical
oblation
,
as
hath
been
usual
hitherto
;
and
I
would
have
you
be
satisfied
,
that
as
often
as
ye
shall
eat
this
bread
and
drink
this
Cup
,
ye
shall
be
supposed
,
interpreted
,
and
reckoned
to
participate
of
me
my self
.
Now
this
I
call
the
Mystical
partaking
of
Christs
body
and
blood
;
because
,
by
the
celebration
of
this
Mystery
,
we
are
presumed
and
reputed
to
do
so
;
we
do
in
effect
partake
of
both
,
by
partaking
of
those
things
which
do
represent
,
and
are
appointed
to
be
taken
in
the
place
of
both
;
and
we
are
as
truly
said
to
partake
of
our
Sacrifice
,
as
the
Jews
were
said
to
partake
of
theirs
,
when
they
did
eat
of
their
very
oblations
.
This
is
the
first
and
great
blessing
we
receive
.
2.
Hence
we
conclude
in
the
second
place
,
that
every
Communicant
who
is
rightly
prepared
and
dispos'd
,
hath
hereby
solid
and
substantial
grounds
for
his
hopes
touching
the
Pardon
of
his
Sins
.
For
since
by
this
visible
Pledge
of
Gods
Love
we
gain
an
interest
in
the
Sacrifice
of
Christs
death
,
since
we
are
reckoned
to
participate
of
Christs
Body
and
Blood
;
since
we
are
partakers
of
the
Cross
,
as
the
Jews
were
of
the
Altar
,
it
necessarily
follows
,
that
we
have
all
the
Benefits
of
our
Lords
Passion
;
and
so
,
that
we
ought
to
be
assured
of
the
Truth
,
and
sincerity
of
Gods
promise
,
that
he
will
forgive
and
blor
out
all
our
miscarriages
;
because
it
was
for
that
end
,
that
Christ
died
.
But
this
will
more
evidently
yet
appear
,
if
we
consider
,
1.
The
Correspondency
of
this
Feast
to
the
ancient
Sacrifical
Banquets
in
general
:
2.
The
Analogy
of
it
to
those
Feasts
which
were
used
after
Sin-offerings
in
particular
:
And
thirdly
if
we
consider
the
words
of
our
Saviour
at
the
institution
of
this
Rite
.
1.
First
then
it
is
already
proved
,
that
Gods
ordering
his
people
to
Feast
upon
part
of
their
Sacrifices
,
was
a
sign
and
Token
to
them
,
that
they
were
in
favour
and
Covenant
with
God
,
that
they
had
a
Right
unto
all
his
promises
,
that
their
Sacrifices
were
accepted
Kindly
,
and
were
Imputed
unto
such
as
had
offered
them
.
By
the
visible
Solemnity
of
Eating
and
drinking
in
Gods
presence
they
were
assured
,
that
now
they
were
in
a
State
of
Reconciliation
and
Peace
with
him
,
and
had
a
Title
to
all
those
mercies
which
their
Sacrifices
were
intended
for
.
Seeing
therefore
that
this
Feast
is
answerable
unto
those
,
it
argues
plainly
,
that
as
the
Eating
of
Sacrifical
Feasts
was
an
Evidence
unto
the
Jews
,
that
they
were
benefitted
by
the
oblations
,
and
were
in
Gods
Favour
;
so
the
partaking
of
this
Sacrifical
Feast
is
an
evidence
unto
us
Christians
,
that
we
are
Benefitted
by
Christs
Oblation
of
himself
,
and
are
in
Favour
with
God
also
;
and
consequently
,
that
we
have
a
Right
to
his
Promise
,
that
he
will
Forgive
and
Pardon
us
,
that
being
a
main
part
of
Gods
Covenant
,
one
of
his
Principal
Promises
,
an
Eminent
Blessing
,
and
such
a
Singular
Expression
of
his
Favour
,
as
every
Soul
of
man
is
Highly
concern'd
most
earnestly
to
Hunger
and
Thirst
after
.
2.
But
for
the
further
confirmation
of
this
matter
we
are
to
note
,
that
this
is
not
a
Feast
upon
a
Sacrifice
at
large
,
but
a
Feast
upon
a
Sacrifice
for
Sin
in
Particular
,
you
must
remember
that
there
were
certain
Oblations
appointed
by
the
Law
,
which
were
called
Sin
offerings
and
Trespass-offerings
,
because
they
were
intended
to
make
an
Atonement
for
all
iniquities
whatsoever
,
both
of
the
Heart
and
of
the
Hand
,
whether
they
were
offences
against
the
First
,
or
against
the
Second
Table
.
Of
these
Sacrifices
the
People
of
the
Jews
were
never
suffered
to
eat
;
no
,
nor
the
Priests
themselves
sometimes
,
as
when
it
was
a
whole
burnt
offering
,
or
a
Sacrifice
of
Expiation
,
that
was
to
be
burnt
without
the
Camp
;
wich
was
a
Lively
Type
of
Christ
,
wo
was
Sacrificed
without
the
City
,
Nevertheless
,
these
Sacrifices
were
attended
with
Other
sorts
of
Oblations
,
which
the
People
were
allowed
to
eat
of
,
and
their
eating
thereof
was
a
Pledge
and
Assurance
to
them
,
that
their
Atonement
was
now
made
,
and
their
Pardon
given
.
Why
now
,
Christ
was
made
Sin
for
us
(
that
is
,
he
was
made
a
Sacrifice
for
our
sins
,
)
though
be
knew
no
Sin
.
And
as
he
was
our
Sin
offering
,
so
our
eating
at
the
Holy
Table
is
a
Token
and
Argument
to
us
,
that
God
is
at
Peace
which
us
,
and
that
our
Atonement
is
made
for
all
our
iniquities
,
trangressions
,
and
sins
.
Nay
,
we
have
a
far
greater
Priviledge
in
this
respect
,
than
the
People
of
the
Jews
,
had
for
they
were
not
permitted
to
eat
the
the
flesh
of
a
Sin-offering
;
but
we
are
,
that
is
,
we
are
permitted
to
eat
of
Bread
instead
of
it
.
They
were
never
allowed
to
Drink
the
Bloud
of
any
of
their
Sacrifices
,
but
we
are
;
that
is
,
we
are
allowed
to
drink
wine
instead
of
Christs
Bloud
,
These
[
a
](A53953-e31050-b)
a
Nova
est
hujus
Sacramenti
doctrina
,
&
Scholae
Evangelicae
hoc
primum
magisterium
protulerunt
,
&
doctore
Christo
primùm
haec
mundo
innotuit
disciplina
,
ut
biberent
Sanguinem
Christiani
,
&c.
Autor
Serm
de
Caena
Dom.
Cipriano
ascript
.
are
Singular
Priviledges
to
us
;
and
so
they
are
Greater
Assurances
also
of
our
Pardon
and
Atonement
:
Christ
gives
us
his
Body
and
Bloud
too
,
for
our
plenary
Conviction
and
Consolation
,
touching
the
Remission
of
our
Sins
.
In
this
respect
our
Christian
Feast
doth
far
out
go
all
those
which
they
used
under
the
Law
.
For
they
could
participate
but
of
some
of
their
Sacrifices
,
and
but
of
Part
of
them
too
:
we
participate
even
of
our
:
Propitiatory
Sacrifice
;
nay
,
of
our
whole
propitiation
.
Whereas
the
Bloud
of
every
Sacrifice
was
wont
to
be
poured
out
at
the
Altar
,
and
not
so
much
as
one
Drop
of
it
was
to
be
tasted
of
,
either
by
the
Poeple
or
Priests
,
behold
saith
our
Saviour
to
his
Disciples
,
you
have
liberty
to
participate
even
of
the
Bloud
of
my
Sacrifice
;
as
this
Bread
is
in
the
Room
of
my
Body
,
so
is
this
Wine
in
the
place
of
my
Heart
Bloud
;
and
I
give
you
this
particular
command
and
Priviledge
,
that
ye
Drink
of
it
every
one
of
you
,
though
no
such
thing
hath
been
allowed
hitherto
at
any
Sacrifical
Solemnity
.
Which
shews
,
that
our
whole
Sacrifice
is
fully
imputed
to
every
worthy
Communicant
for
his
forgiveness
;
3.
Thus
the
Analogy
of
this
Sacrifical
Banquet
doth
prove
,
that
every
worthy
partaker
thereof
hath
the
strongest
and
most
substantial
reasons
to
hope
in
God
firmly
,
and
to
depend
upon
Gods
goodness
and
promise
for
his
Pardon
.
But
thirdly
,
the
words
of
our
Saviour
himself
do
seem
to
argue
this
beyond
all
manner
of
controversie
,
though
the
Socinians
endeavour
to
Evade
the
force
of
them
.
For
speaking
of
the
Cup
,
he
said
expresly
,
Drink
ye
all
of
it
,
for
this
is
my
Blood
of
the
new
Covenant
,
which
is
shed
for
many
for
the
Remission
of
Sins
.
Though
it
be
granted
(
what
the
Socinians
object
)
that
those
words
,
for
the
Remission
of
Sins
,
do
immediately
relate
to
the
shedding
of
Christs
Blood
,
which
was
spoken
of
just
before
;
yet
they
endeavour
in
vain
to
he
tasted
Death
for
every
Man
,
Heb.
2.
9.
He
died
for
all
that
were
dead
,
2
Cor.
5.
14.
Thus
far
the
Scripture
speaketh
in
general
terms
;
but
it
saith
nothing
of
Me
,
or
of
Thee
,
as
to
our
particular
Persons
.
We
find
not
our
names
there
;
much
less
can
we
find
our
Names
in
the
book
of
Eternity
:
All
that
we
can
do
is
to
judge
of
our selves
by
examining
our
state
,
by
fair
probabilities
,
and
rational
Collection
.
And
to
strengthen
our
hopes
,
and
to
establish
every
mans
humble
confidence
,
this
Ordinance
was
appointed
;
that
as
offen
as
we
eat
this
Bread
,
and
drink
this
Cup
of
the
Lord
;
after
a
worthy
manner
,
we
may
be
comfortably
and
reasonably
well
perswaded
,
that
our
sins
and
transgressions
are
done
away
.
For
that
pardon
is
by
this
Ordinance
applyed
to
every
one
in
particular
,
which
before
was
bought
for
all
universally
;
and
any
man
that
is
but
satisfied
of
the
truth
of
his
Faith
,
and
of
the
sincerity
of
his
Repentance
,
may
go
away
from
the
Holy
Table
well
satisfied
to
,
that
he
now
stands
fair
in
the
eye
and
favour
of
God
,
and
so
shall
stand
still
,
if
he
doth
but
hold
up
his
goings
in
Gods
ways
,
so
that
his
footsteps
do
not
slide
back
into
Sin
and
Perdition
.
I
hope
,
that
by
this
time
I
have
fully
proved
and
illustrated
this
matter
.
But
yet
before
I
let
it
go
,
I
would
note
this
one
thing
,
that
our
Saviour
spake
expresly
of
the
Remission
of
our
sins
,
when
he
spake
of
the
administration
of
the
Cup.
Neither
of
the
three
Evangelists
,
who
have
recorded
the
History
of
the
institution
of
this
Mystery
,
nor
St.
Paul
,
who
hath
repeated
it
,
takes
any
notice
of
that
expression
,
when
our
Lord
spake
of
the
distribution
of
the
Bread
.
Indeed
it
is
not
to
be
doubted
,
but
our
Saviours
Body
was
broken
for
our
forgiveness
;
nor
do
I
doubt
but
his
meaning
was
so
,
when
he
said
,
this
is
my
body
which
is
given
for
you
(
that
is
for
your
Atonement
and
Pardon
)
but
that
particular
expression
,
touching
the
Remission
of
Sin
,
was
used
by
him
(
for
ought
we
know
)
only
in
reference
to
the
Drinking
of
the
Wine
.
Hence
I
infer
,
that
for
the
Peace
of
a
Mans
Conscience
,
and
for
the
satisfaction
of
his
mind
,
that
he
is
in
an
hopeful
state
of
Salvation
,
it
is
necessary
for
him
to
receive
the
Sacrament
in
both
kinds
.
Seeing
forgiveness
of
sin
is
the
effect
of
the
whole
Ordinance
;
seeing
our
Saviour
seems
to
have
a
particular
and
special
regard
to
our
drinking
of
the
Cup
;
and
seeing
he
gives
us
this
reason
for
it
,
because
it
is
the
Sacrament
of
his
blood
,
that
is
for
our
Remission
;
I
say
,
seeing
that
the
thing
standeth
thus
,
I
cannot
see
what
substantial
and
solid
grounds
men
can
have
to
be
confident
of
their
Pardon
,
if
they
participate
not
of
the
Wine
,
as
well
as
of
the
Bread
.
If
the
thing
were
not
prejudicial
to
the
Peace
of
mens
Souls
,
yet
it
would
be
impossible
to
Vindicate
the
Church
of
Rome
from
the
guilt
of
Impiety
,
Sacriledge
,
and
Innovation
,
for
Denying
the
Cup
to
all
the
Lay-People
of
her
Communion
.
For
the
Holy
Jesus
himself
administred
both
the
Bread
and
the
Wine
to
his
Disciples
;
and
as
He
had
done
,
he
commanded
them
to
do
also
:
nay
,
as
if
he
then
fore-saw
,
and
was
minded
to
prevent
that
abuse
,
which
hath
lately
crept
into
the
Roman
Church
,
he
Positively
commanded
his
Disciples
,
when
he
reached
out
the
Cup
to
them
,
that
they
should
All
drink
of
it
;
and
his
Reason
was
this
,
because
his
Bloud
(
of
which
the
wine
was
a
Figure
)
was
now
to
be
shed
for
the
Forgiveness
of
All.
So
that
were
this
argument
driven
home
upon
the
Romanists
,
they
must
be
brought
to
confess
(
if
they
will
speak
out
)
either
that
the
Cup
is
to
be
given
to
Lay-people
,
or
else
that
Christs
blood
was
not
shed
for
Lay-peoples
Sins
.
I
will
not
enter
into
that
enquiry
,
how
many
,
and
what
the
persons
were
,
to
whom
our
Saviour
spake
at
that
time
.
Though
some
are
ready
to
tell
us
,
that
they
were
only
the
twelve
Apostles
(
who
were
then
in
the
quality
of
Priests
)
yet
this
is
a
confident
assertion
,
which
we
need
not
grant
:
For
though
it
be
said
,
that
he
sate
down
with
the
twelve
,
yet
it
doth
not
follow
,
that
no
more
than
twelve
were
there
.
It
is
probable
,
that
the
good
man
of
the
House
,
who
is
supposed
to
have
been
a
Believer
,
might
be
there
among
the
rest
;
at
least
it
is
improbable
,
that
the
Holy
Virgin
,
of
whom
he
took
such
care
at
his
Death
,
should
not
be
with
him
at
his
last
Supper
,
especially
since
he
admitted
the
Traitor
Judas
.
But
suppose
none
but
the
twelve
were
Communicants
,
yet
they
were
the
representatives
of
the
whole
Church
;
and
what
he
said
unto
them
,
he
must
be
understood
to
have
spoken
in
reference
unto
All
;
that
every
Member
of
his
Family
should
drink
of
the
Cup
,
as
well
as
eat
of
the
Bread
.
Accordingly
was
the
practice
of
all
Christians
in
the
days
of
old
.
Wheresoever
St.
Paul
speaks
of
the
administration
of
this
Sacrament
,
he
speaks
of
both
Elements
,
that
they
were
communicated
of
,
and
this
,
he
saith
,
was
that
,
which
he
had
received
of
the
Lord
,
1
Cor.
11.
21.
And
that
the
same
was
the
usage
of
the
times
following
,
is
undeniably
clear
out
of
the
writings
of
many
antient
Fathers
;
both
of
Greek
and
Latine
Churches
,
who
Celebrated
this
Mystery
as
we
do
,
which
I
note
the
rather
,
that
I
may
lay
open
those
Lyars
,
who
,
to
palliate
their
corruptions
,
confidently
tell
poor
ignorant
people
this
Monstrous
falsity
,
that
Antiquity
is
on
their
side
.
This
their
custome
of
half-Communion
is
a
most
Notorious
Innovation
;
and
the
general
practice
of
it
was
never
authoriz'd
,
till
that
blessed
Assembly
of
Divines
(
forsooth
)
at
Constance
,
about
the
year
1415.
and
yet
those
very
men
,
though
they
were
so
bold
as
Concil.
Constans
.
Sess.
13.
acknowledged
by
their
own
Caranza
,
Sum.
Concil.
p.
626.
to
appoint
Communion
under
one
kinde
onely
,
yet
they
were
so
ingenuous
as
to
confess
that
the
thing
was
contrary
to
Christs
Institution
,
and
that
the
custome
of
the
Primitive
Church
had
been
to
the
contrary
also
:
Hoc
tamen
non
obstante
,
as
they
then
declared
,
not
withstanding
all
this
,
they
prohibited
the
administration
of
the
Cup
to
the
Lay-people
.
But
whether
their
Prohibition
,
or
our
Saviours
Institution
,
and
the
custome
of
the
old
Catholick
Church
,
ought
to
take
place
,
let
the
indifferent
world
consider
.
Indeed
't
is
no
news
to
hear
of
the
Dishonesty
of
the
Roman
Clergy
;
there
are
so
many
palpable
instances
of
their
soul
dealing
with
the
world
.
But
't
is
an
unaccountable
injury
they
do
to
mens
Souls
,
to
defraud
them
of
that
,
by
a
due
reception
whereof
we
receive
the
remission
of
our
Sins
.
And
though
Bellarmine
,
and
the
rest
,
have
taught
them
to
come
off
with
this
Pretence
,
that
the
whole
Christ
is
in
each
part
of
the
Sacrament
,
and
so
,
that
the
very
Bloud
of
Christ
is
even
in
the
wafer
,
yet
this
is
a
groundless
suggestion
and
untruth
;
at
least
it
is
too
vain
an
imagination
for
men
to
trust
to
,
in
a
case
of
such
vast
Importance
and
Concernment
.
For
they
themselves
do
confess
,
that
the
[
a
](A53953-e32340-b)
a
In
una
specie
non
habetur
perfectè
&
integrè
Sacrificii
ratio
,
sed
utraque
necessaria
est
,
&c.
Bellarm.
de
Sacram-Euchar
.
lib.
4.
c.
22.
Sacrifice
of
the
Mass
(
as
they
call
it
)
is
not
perfect
without
both
Kinds
:
[
b
](A53953-e32380-b)
b
So
Alexander
Alensis
,
Gaspar
Cassalius
,
and
Ruardus
,
as
Bellarmine
doth
confess
ubi
Supr
.
c.
23.
And
some
of
their
Doctors
have
declared
their
Opinion
,
that
there
is
less
spiritual
benefit
by
Half
Communion
;
and
the
Learned
[
c
](A53953-e32410-b)
c
Objicit
Georgius
CassAnder
,
quòd
Sancti
patres
tribuunt
peculiarem
effectum
sanguini
domini
,
qui
ex
Calice
sumitur
.
sic
enim
Ambrosius
Ioquitur
si
lib.
5.
de
Sacram.
c.
3.
Quotiescunque
bibis
Remissionem
accipis
peccatorum
,
&
inebriaris
Spiritu
.
Et
Cyprianus
lib.
1.
Ep.
2.
Quomodo
docemus
,
aut
provocamus
eos
in
comfessiore
nominis
sanguinem
suum
fundere
,
si
eis
inibitaturis
Christi
Sanguinem
denegamus
?
Id.
ibid.
Cassander
objected
justly
,
that
the
Ancient
Doctors
of
the
Christian
Church
laid
a
great
deal
of
stress
upon
the
administration
of
the
Chalice
,
ascribing
a
peculiar
efficacy
to
the
Sacrament
of
our
Lords
Bloud
;
not
but
that
his
Body
is
the
means
of
our
Justification
too
,
but
because
our
Saviour
Dignified
the
Cup
after
a
peculiar
manner
;
saying
,
this
is
my
Bloud
of
the
New
Co.
venant
,
which
is
shed
for
the
Remission
of
fins
.
I
wish
therefore
,
that
the
deceived
members
of
that
Church
would
consider
this
seriously
:
'T
would
be
enough
to
make
their
Hearts
ake
to
think
,
how
their
Hopes
of
the
forgiveness
of
their
Sins
are
wonderfully
weakened
by
this
Unchristian
practice
.
It
would
be
a
wonder
,
how
any
of
the
Laity
,
among
the
Romanists
,
could
enjoy
one
quiet
hour
in
their
lives
,
or
ever
go
to
bed
in
Peace
and
with
any
tolerable
Satisfaction
(
especially
such
of
them
as
are
Conseious
to
themselves
of
those
flagitious
Crimes
they
have
acted
)
did
they
but
sadly
consider
what
a
miserable
case
they
are
in
.
Were
there
nothing
else
to
frighten
them
but
this
,
that
they
confidently
Trust
to
a
few
fruitless
Absolutions
,
which
onely
keep
up
a
Market
,
but
are
Deprived
of
that
,
which
,
to
penitent
,
Souls
is
a
Certain
instrument
of
Pardon
.
Blessed
be
God
,
that
we
lye
in
the
bosome
of
a
Church
,
which
administreth
to
all
her
devout
children
the
Seals
of
Gods
mercy
according
to
her
Lords
own
mind
and
appointment
,
and
agreeably
to
the
way
of
the
Catholick
Church
.
And
as
this
should
set
all
our
desires
upon
the
wing
,
and
make
us
fly
on
every
occasion
to
the
Holy
Table
that
our
wearyed
Souls
may
find
,
a
Resting
place
and
Sure
footing
;
so
should
it
replenish
us
with
Comfort
and
Joy
of
Heart
when
we
go
away
,
being
fully
assured
of
Gods
purposes
of
Grace
towards
us
,
and
being
satisfied
in
a
good
measure
,
that
we
are
now
in
a
Happy
condition
.
'T
is
true
,
before
men
go
to
the
Sacrament
they
ought
to
be
well
satisfied
of
Gods
merciful
Kindness
,
and
gratious
Intentions
towards
them
;
for
this
is
matter
of
Faith
and
Hope
,
which
are
the
things
we
must
necessarily
go
upon
in
all
our
addresses
unto
the
Father
of
mercies
:
but
yet
the
fruit
of
eating
and
drinking
here
,
is
Joy
and
Peace
to
every
honest
hearted
Communicant
,
because
his
Faith
and
Hope
is
hereby
much
the
stronger
,
and
built
upon
more
sure
and
certain
grounds
.
'T
is
true
also
,
that
a
mans
pardon
is
begun
before
he
doth
make
his
appraoches
;
that
is
,
if
he
makes
his
approaches
regularly
,
and
like
a
good
Christian
;
for
he
must
repent
first
of
all
his
transgressions
,
and
that
doth
dispose
him
for
Gods
mercy
,
and
makes
him
meet
to
be
a
Partaker
of
it
.
We
must
not
presume
to
go
to
the
Lords
Table
with
guilt
about
us
,
or
while
we
are
Reeking
in
our
Sins
;
but
Repentance
must
wipe
our
defilements
off
,
because
Christs
Body
and
Bloud
is
not
food
for
Swine
.
As
the
Paschal
Lamb
was
not
to
be
eaten
but
by
persons
that
were
pure
,
and
clean
according
to
the
Sanctifications
of
the
Law
;
so
this
Christian
Passeover
Feast
is
not
to
be
celebrated
,
but
by
such
persons
as
are
purged
by
Repenance
,
which
is
the
Sanctification
of
the
Gospel
.
Yet
all
this
not
withstanding
,
the
Blessed
Sacrament
is
an
Ordinance
of
very
great
concernment
and
comfort
to
the
cleanest
Communicant
:
for
though
he
hath
Repented
long
ago
,
and
though
,
upon
his
having
done
so
,
he
hath
great
Reason
to
Hope
that
he
is
Reconciled
unto
God
,
yet
this
Reconciliation
is
as
yet
but
imperfect
in
comparison
.
A
man
is
not
fully
,
perfectly
,
and
finally
pardoned
,
till
he
hath
Ended
his
Life
well
.
While
we
Live
,
we
are
still
Transacting
our
business
with
Heaven
;
but
do
not
finish
our
work
till
we
dye
.
My
Pardon
is
Inchoated
upon
my
Repentance
;
't
is
compleatd
and
irrevocable
upon
my
Perseverance
unto
the
End
;
but
t
is
Confirm'd
to
me
upon
my
due
Eating
and
Drinking
at
this
Solemnity
.
Hereby
all
former
Grants
are
Ratified
and
Sealed
anew
;
so
that
now
we
have
a
fair
Evidence
to
shew
for
our
discharge
,
and
such
an
Evidence
as
will
be
valid
,
and
hold
in
the
day
of
Judgement
,
if
we
be
not
so
Foolish
as
to
Cancel
the
Deed
our selves
,
and
render
our
Title
to
a
blessed
Eternity
Null
and
void
,
by
returning
again
with
the
dog
to
his
vomit
.
A
Release
you
know
may
pass
between
Parties
onely
by
the
Consent
and
Promise
of
the
Injured
Person
,
but
when
once
it
is
committed
to
Deed
,
the
act
is
then
Confirmed
;
and
the
Seal
which
is
affixt
to
the
Deed
makes
that
Sure
in
Law
,
with
before
was
onely
Parol
or
by
Promise
.
In
like
manner
,
though
our
forgiveness
be
Inchoated
and
Begun
upon
our
Repentance
,
yet
it
is
Continued
,
Ratified
,
and
Ascertain'd
unto
us
upon
our
Participation
;
so
that
he
who
was
justified
,
is
justified
still
,
and
his
Justification
is
more
certain
(
certitudine
Subjecti
)
than
it
was
before
;
that
is
,
a
Sincere
Commu
,
nicant
hath
better
Hopes
to
comfort
himsurer
grounds
to
go
upon
,
more
to
shew
and
say
for
himself
,
more
to
plead
against
the
clamours
of
his
Conscience
,
more
and
better
Reasons
to
be
Quiet
in
his
mind
,
than
when
he
was
barely
a
Penitent
.
To
say
the
Truth
,
if
he
doth
not
Backslide
and
Revolt
,
he
hath
a
certain
Title
to
the
Kingdom
of
Heaven
.
Upon
this
account
't
is
every
mans
Interest
to
Communicate
often
:
The
longer
he
lives
,
the
Older
he
grows
,
the
more
he
draws
towards
his
grave
,
still
he
should
be
the
more
intent
upon
this
Duty
,
that
his
Peace
and
Comfort
may
still
receive
the
more
Additions
,
and
that
his
Assurances
may
be
the
more
and
more
strong
;
so
that
by
the
blessing
of
God
he
may
at
last
use
such
expressions
as
S.
Paul
did
(
which
I
am
sure
no
Non-Communicant
in
the
world
can
with
such
Reason
use
)
I
have
fought
a
good
fight
,
I
have
finished
my
course
,
I
have
kept
the
faith
;
hence
forth
there
is
laid
up
for
me
a
Crown
of
Righteousness
2.
Tim.
4.
7.
8.
CHAP.
VII
.
Thirdly
,
We
really
communicate
of
Christ
Glorified
.
The
Doctrine
of
Transubstantiation
condemned
as
utterly
contrary
,
to
sence
,
Reason
,
and
the
Holy
Scriptures
.
BEsides
that
participation
of
Christ
Crucified
which
is
Mystical
,
by
Interpretation
,
and
Construction
(
as
I
have
shew'd
already
)
there
is
also
at
this
Ordinance
a
participation
of
Christ
Glorified
,
Blessed
Body
and
Bloud
.
This
is
manifestely
the
Doctrine
of
our
Church
,
that
the
Body
and
Bloud
of
Christ
are
verily
and
indeed
taken
and
received
by
the
Faithful
in
the
Lords
Supper
;
and
that
our
Souls
are
strengthened
and
Refreshed
by
the
Body
and
Bloud
of
Christ
,
as
our
Bodies
are
by
the
Bread
and
Wine
.
Now
our
Bodies
receive
nourishment
by
our
actual
receiving
the
very
Substances
of
Bread
and
Wine
;
and
so
(
according
to
the
Comparison
)
our
Souls
also
do
receive
strengh
and
Comfort
,
by
actually
receiving
and
participating
of
the
very
Nature
of
Christ
.
After
the
same
manner
was
the
Faith
of
the
Church
of
England
delivered
in
the
beginning
of
the
Reformation
by
that
truly
Learned
and
Great
man
Arch-Bishop
Cranmer
,
in
that
Admirable
Book
of
his
called
a
Defence
of
the
true
and
Catholick
Doctrine
of
the
Sacrament
;
wherein
he
doth
often
use
Wine
Corporally
comfort
and
feed
our
Bodies
,
so
doth
Christ
with
his
Flesh
and
Bloud
spiritually
comfort
and
feed
our
Souls
;
and
he
positively
affirms
,
that
by
the
Communion
we
receive
spiritual
food
,
and
supernatural
nourishment
from
Heaven
,
of
the
very
true
Body
and
Bloud
of
our
Saviour
Christ
,
that
our
Souls
by
faith
do
eat
his
very
body
,
and
drink
his
Bloud
(
though
spiritually
)
Sucking
out
of
the
same
everlasting
Life
;
and
that
the
Hearts
of
them
that
receive
the
Sacraments
are
secretly
,
inwardly
,
and
Spiritually
Transformed
,
renew'd
,
fed
,
comforted
,
and
nourisht
with
Christs
Flesh
and
Bloud
,
through
his
most
holy
Spirit
,
the
same
Flesh
and
Bloud
still
remaining
in
Heaven
.
So
that
according
to
the
sense
of
the
Church
of
England
,
not
onely
the
Sacrifice
of
Christs
Death
is
(
in
the
account
of
God
)
Sacramently
Imputed
unto
us
for
the
Pardon
of
sin
;
but
moreover
the
very
Glorified
Jesus
,
now
Living
and
sitting
in
Heaven
,
is
(
in
the
Reality
of
the
thing
)
Actually
Communicated
unto
us
from
above
,
and
verily
received
by
us
in
the
Sacrament
:
And
the
outward
Elements
of
Bread
and
Wine
are
not
onely
Signes
and
Tokens
(
much
less
Empty
Tokens
and
Bare
Signs
)
of
Christs
Body
and
Bloud
;
but
are
also
the
Means
and
Instruments
of
bringing
the
whole
Christ
to
us
;
so
that
his
Flesh
and
Bloud
do
Really
,
but
after
a
Spiritual
and
wonderfull
manner
,
go
along
with
the
Bread
and
Wine
,
to
Sustain
and
Refresh
the
Soul
,
as
They
do
the
Body
.
I
know
very
well
,
that
I
am
now
entring
upon
the
Tenderest
point
concerning
this
Sacrament
;
perhaps
,
upon
the
Nicest
speculation
in
the
whole
Body
of
Divinity
:
Nor
am
I
insensible
how
wary
and
Cautious
Divines
are
,
what
they
say
,
and
how
they
unfold
their
thoughts
of
this
matter
.
Indeed
it
is
that
,
which
requires
of
us
a
great
deal
of
Consideration
and
Pains
,
aswell
to
Conceive
a
Right
notion
of
it
,
as
to
Express
it
so
as
to
make
it
Intelligible
to
others
.
But
not
withstanding
the
Difficulty
of
the
thing
,
it
being
so
very
Usefull
and
Necessary
for
the
Satisfaction
of
every
mans
mind
,
I
shall
take
upon
me
to
discourse
of
it
at
large
,
but
without
trangressing
(
I
hope
)
the
due
bounds
of
Modesty
and
Truth
.
To
clear
my
way
as
I
go
from
one
foul
mistake
,
we
are
to
note
,
that
Christ
is
not
so
present
in
the
Sacrament
as
to
be
eaten
after
a
Carnal
and
Gross
manner
;
neither
are
the
Elements
so
changed
by
any
act
of
Consecration
,
as
to
be
turned
out
of
one
substance
into
another
,
out
of
the
Substance
of
Bread
and
Wine
into
the
Substance
of
our
Lords
Natural
Flesh
and
Bloud
.
This
indeed
is
the
Faith
of
the
whole
Roman
Church
,
and
they
have
Invented
the
word
,
Transubstantiation
,
to
signifie
and
Express
their
Faith
:
and
it
implyeth
these
three
things
:
1.
That
the
Nature
and
Matter
of
the
Elements
vanisheth
away
.
2.
That
the
Accidents
thereof
(
as
they
call
it
)
meaning
the
Colour
,
the
Smell
,
the
Taste
,
the
Quantity
of
the
Elements
do
all
remain
without
their
Proper
and
Natural
suject
.
3.
That
Christ's
Natural
Body
supplyeth
the
room
of
Bread
,
and
that
this
Bloud
is
in
the
Place
of
Wine
.
Now
I
might
pass
over
this
with
quick
dispatch
,
by
referring
you
to
a
great
many
Learned
and
Unanswerable
Books
,
which
have
been
written
against
this
Monstrous
Error
(
to
say
no
worse
of
it
)
but
to
save
you
the
charge
and
pains
of
so
much
travel
,
I
desire
you
1.
To
Consider
in
general
,
that
there
are
four
things
which
are
Infallibly
able
to
satisfie
a
mans
Judgement
,
as
to
the
Truth
or
Falsity
of
any
thing
whatsoever
,
viz.
The
Use
of
our
Senses
,
the
Suffrage
of
Right
Reason
,
the
Authority
of
Divine
Revelation
,
and
the
help
of
Tradition
.
And
if
men
will
pertinaciously
contend
for
a
proposition
in
spight
of
the
Concurrent
Evidence
which
is
given
against
it
,
by
all
these
Demonstrative
mediums
,
which
ought
,
and
are
enough
to
Convince
every
man
,
they
were
as
good
tell
us
plainly
,
that
they
are
Resolved
to
be
Infidels
,
or
Scepticks
,
or
to
believe
no
more
than
what
they
themselves
please
:
for
stronger
arguments
than
these
four
can
never
be
offered
to
any
.
Now
thus
stands
the
case
between
Us
and
the
Romanists
:
they
dispute
for
their
beloved
Doctrine
of
Transubstantiation
;
and
to
maintain
the
Controversie
,
they
appeal
to
the
Definitious
of
their
own
Church
;
that
is
,
they
will
be
Parties
and
Judges
too
.
We
plead
against
their
Doctrine
,
that
't
is
contrary
to
every
Test
which
should
govern
Rational
Creatures
in
their
Sentiments
.
And
though
the
very
Mentioning
of
this
palpable
Error
be
enough
to
Expose
it
to
Scorn
and
Laughter
,
yet
for
the
further
discovery
thereof
,
observe
in
particular
.
1.
How
it
contradicted
the
Testimony
of
our
very
Senses
.
We
cannot
conceive
,
but
that
God
gave
us
our
Senses
as
helps
to
inform
our
Understanding
:
nor
can
it
be
supposed
with
any
Colour
of
Truth
,
that
all
men
should
be
Constantly
deceived
in
the
perpetual
use
of
their
Senses
,
when
their
Faculties
are
Good
,
and
the
Object
of
their
Sense
is
Adequate
and
Proper
:
this
would
be
as
Ridiculous
and
Absurd
,
as
to
say
,
that
none
of
us
yet
ever
saw
the
light
,
tho
our
eyes
be
open
,
and
the
Sun
every
day
Appears
.
Now
that
which
we
contend
for
is
as
clear
to
our
Sense
,
as
the
Sun
is
at
high
Noon
.
For
we
see
it
,
we
smell
it
,
we
taste
it
;
we
feel
it
(
by
Four
of
our
Senses
we
find
what
we
receive
at
the
Communion
)
to
be
Bread
and
Wine
:
and
why
should
we
fancy
our selves
deceived
in
this
case
,
more
then
S.
Thomas
was
when
he
put
his
finger
into
our
Saviorus
Side
?
why
should
not
we
be
satisfied
by
so
many
of
our
Senses
,
that
it
is
Bread
and
Wine
,
when
He
was
convinced
by
his
bare
Touch
,
that
it
was
his
Lord
and
his
God
?
Upon
two
accounts
it
is
impossible
for
Considering
men
to
think
,
that
a
Fallacy
can
be
put
upon
us
in
this
matter
.
For
1.
should
we
Suppose
the
Omnipotent
power
of
God
could
turn
Bread
into
Flesh
,
the
Species
of
Bread
remaining
still
,
yet
it
would
not
at
all
answer
that
great
End
for
which
Miracles
have
been
ever
wrought
;
and
therefore
it
is
not
Reasonable
for
us
to
believe
that
God
would
do
it
.
It
would
be
indeed
the
Greatest
of
all
Miracles
,
and
infinitely
beyond
that
which
our
Saviour
Himself
did
,
when
he
turned
Water
into
Wine
;
for
there
the
Colour
,
the
Taste
,
the
Smell
,
the
Operation
of
Water
was
changed
as
well
as
the
Substance
.
And
as
it
is
not
in
the
least
probable
,
that
every
the
Meanest
Priest
should
every
day
do
a
Greater
Miracle
than
ever
our
Lord
himself
did
,
so
it
is
not
in
the
least
Credible
,
that
God
Himself
would
do
a
Miracle
but
to
convince
men
of
Some
Necessary
and
Important
Truth
.
Should
he
do
a
Miracle
for
no
other
end
but
onely
to
shew
his
Power
,
of
necessity
it
must
must
be
Seen
,
it
must
be
shewed
in
some
sensible
instance
;
for
otherwise
it
could
not
be
a
Demonstration
of
his
Omnipotence
.
But
God
never
yet
did
any
Miracle
for
the
Miracle-sake
,
but
that
thereby
he
might
Attest
the
Truth
of
some
Doctrine
,
and
might
Convince
men
of
Something
,
which
they
could
not
well
be
convinced
of
,
but
by
Gods
setting
his
own
Seal
to
it
after
that
manner
.
For
which
reason
all
Miracles
have
been
still
Apparent
and
Open
to
the
Senses
;
and
't
is
Necessary
they
should
be
so
,
because
they
would
be
of
no
Use
were
they
not
perceived
;
neither
could
they
prove
any
thing
,
unless
they
themselves
were
Manifest
:
And
if
we
reckon
up
all
the
Miracles
that
ever
were
done
in
the
world
from
the
days
of
Moses
to
the
times
of
the
Gospel
,
we
shall
find
,
that
instead
of
being
Concealed
and
Hid
from
men
,
they
have
been
always
Exposed
and
made
Plain
to
mens
Senses
.
Now
this
doth
utterly
baffle
the
groundless
pretence
of
Transubstantiation
:
for
that
Doctrine
supposeth
God
to
do
the
Highest
Miracle
that
ever
was
done
,
to
no
Necessary
purpose
;
neither
to
edifie
Us
,
not
to
shew
Himself
;
and
how
can
we
think
,
that
he
will
make
Wonders
and
his
Power
Cheap
,
and
with
an
Almighty
hand
alter
the
Course
and
Nature
of
things
so
as
not
to
Glorifie
himself
,
nor
to
do
Us
Good
by
so
doing
?
This
would
be
a
Miracle
,
that
could
not
in
any
wise
serve
the
Ends
of
all
Miracles
;
and
it
becomes
us
not
to
believe
that
the
All-good
,
and
All
wise
God
will
deceive
four
of
our
Senses
at
once
to
no
End
at
all
,
since
it
hath
been
all
along
the
method
of
his
Providence
to
satisfie
All
our
Senses
for
the
Best
purposes
.
But
this
is
not
all
:
there
is
secondly
a
Worse
thing
behind
yet
,
The
Romanists
by
crying
down
the
Credit
of
our
Senses
give
Atheistical
Spirits
,
and
all
that
are
Enemies
to
our
Religion
,
advantage
and
Arguments
to
Discredit
all
the
Doctrines
of
Christianity
:
and
therefore
their
Hypothesis
is
so
far
from
being
Believed
,
that
it
is
to
be
Condemned
as
Impious
and
Scandalous
in
the
Highest
degree
.
For
,
if
when
our
Senses
tell
us
,
this
is
Bread
,
and
this
is
Wine
,
we
may
not
Trust
our
Senses
,
Ill
men
will
presently
draw
thence
this
Natural
Conclusion
,
that
they
have
no
Reason
to
give
credit
to
any
Article
of
the
Christian
Creed
;
especially
if
the
Church
of
Rome
be
Infallible
in
this
definition
,
that
mens
Judgements
must
not
be
governed
by
what
they
See
or
feel
.
The
credibility
of
the
whole
Gospel
dependeth
Originally
upon
the
Testimony
of
Sense
:
and
we
therefore
believe
the
Evangelical
tidings
to
be
True
,
because
we
believe
they
were
Preached
by
the
most
Holy
Jesus
,
and
were
Attested
by
God
himself
,
who
by
working
wonders
Confirmed
the
Doctrines
which
were
taught
by
his
Eternal
Son
.
Now
if
men
over-rule
the
Evidence
which
is
given
by
Sense
,
I
would
fain
know
how
the
Subtilest
Romanist
can
prove
,
that
there
was
such
a
one
as
Christ
in
the
world
;
or
that
he
was
not
a
meer
Phantasm
(
as
some
Hereticks
thought
of
old
?
)
Or
how
can
they
make
it
credible
upon
Sufficient
grounds
,
that
Christ
.
Preached
some
of
those
things
,
which
the
Papists
themselves
believe
?
or
that
he
Confirmed
his
Doctrine
by
Miracles
?
They
must
at
last
come
to
this
,
that
competent
witnesses
heard
him
deliver
those
Doctrines
,
and
saw
his
works
:
and
to
all
this
any
Infidel
may
answer
,
that
according
to
their
Principle
,
mens
Senses
may
be
Deceived
:
and
if
we
may
not
believe
our
Own
eyes
(
as
they
say
,
we
must
not
)
what
reason
is
there
to
believe
the
Senses
of
Others
?
and
if
All
may
be
mistaken
,
how
can
it
be
made
appear
,
that
the
History
of
the
Gospel
is
not
a
Dream
,
a
Fancy
,
a
Fable
(
as
one
of
the
Popes
did
upon
a
time
call
it
?
)
The
Holy
Apostles
proved
the
Truth
of
Christs
Religion
,
by
the
certainty
of
their
Senses
.
So
S.
John
,
1.
Jo.
1.
1
,
2
,
3.
That
which
was
from
the
beginning
,
which
we
have
heard
,
which
we
have
seen
with
our
Eyes
;
which
we
have
looked
upon
,
and
our
Hands
have
Handled
of
the
word
of
Life
,
(
for
the
Life
was
made
Manifest
,
and
we
have
seen
it
,
and
bear
witness
,
&c.
)
that
which
we
have
Seen
and
Heard
,
declare
we
unto
you
.
The
Expressions
are
ingeminated
to
shew
the
Truth
and
Certainty
of
Christs
being
in
the
Flesh
:
and
this
certainty
is
proved
by
the
Testimony
of
their
Senses
:
which
undeniably
argues
,
that
such
a
Testimony
is
to
be
taken
,
when
the
Organs
of
Sensation
are
rightly
disposed
,
and
the
Object
is
suitable
to
the
Faculty
.
Briefly
;
the
Resurrection
of
Christ
from
the
Dead
,
is
the
fundamental
Article
,
upon
which
many
others
do
depend
;
for
if
Christ
be
not
risen
,
then
is
our
Preaching
in
vain
,
and
your
faith
is
also
vain
.
1.
Cor.
15.
14.
Now
Christ
himself
appealed
to
the
Senses
of
his
Disciples
,
to
Convince
them
that
he
was
Risen
indeed
.
As
they
were
frighted
at
his
appearance
,
and
fancied
that
it
was
a
Ghost
,
to
Satisfie
them
to
the
Full
,
Behold
,
said
he
,
my
hands
and
my
feet
,
that
it
is
I
my self
;
handle
me
,
and
see
,
for
a
Spirit
hath
not
Flesh
and
Bones
,
as
ye
see
me
have
,
S.
Luke
24.
39.
Now
if
they
had
reason
to
conclude
,
that
it
was
their
Master
indeed
,
because
they
heard
,
saw
and
handled
him
;
why
may
not
we
aswell
believe
and
conclude
,
that
this
is
Bread
and
Wine
indeed
,
when
we
see
,
and
taste
and
smell
,
and
feel
it
to
be
so
?
The
Apostles
had
the
Testimony
but
of
Three
Senses
;
we
have
the
Testimony
of
Four
,
and
if
our
Senses
must
not
be
believed
,
then
not
theirs
neither
,
and
then
what
becomes
of
our
Christian
Religion
?
2.
Methinks
all
thoughtful
men
should
mistrust
that
cause
,
which
to
secure
it self
from
the
danger
of
a
Shock
,
blinds
their
eyes
,
and
befools
them
into
such
absolute
Bondage
,
that
they
must
be
obliged
to
believe
,
that
snow
is
Ink
,
and
that
Ice
is
fire
.
But
besides
this
,
secondly
,
nothing
can
be
more
contrary
to
Reason
,
than
the
doctrine
of
Transubstantiation
.
The
Spirit
of
man
is
the
Candle
of
the
Lord
,
saith
Solomon
,
Prov.
20.
27.
and
't
is
senseless
to
imagine
,
that
when
God
set
up
this
luminary
in
our
hearts
,
his
meaning
was
,
that
we
should
mind
it
no
more
than
as
if
we
lived
in
utter
darkness
,
or
that
it
should
be
less
useful
to
us
than
the
light
of
a
Glow
worm
.
Now
first
this
is
a
certain
principle
of
Reason
,
that
a
man
can
have
but
one
body
,
and
so
we
are
to
conclude
,
that
Christ
himself
had
no
more
.
But
if
that
which
he
gave
to
his
Disciples
was
his
very
Natural
Body
,
consisting
of
so
many
organical
parts
,
then
had
he
more
Bodies
than
one
(
even
as
many
as
there
were
Morsels
)
because
it
is
supposed
,
that
every
Disciple
received
the
body
of
Christ
entirely
.
Now
this
is
an
imagination
which
the
greatest
Hereticks
yet
never
durst
to
defend
.
Some
indeed
held
of
old
,
that
Christ
had
no
real
Body
at
all
,
but
only
an
imaginary
,
and
Phantastick
being
,
which
was
a
delusion
of
mens
senses
;
so
the
followers
of
Simon
Magus
,
the
Marciouites
,
and
others
did
falsly
maintain
.
But
that
he
had
more
than
one
natural
Body
(
properly
so
called
)
none
did
ever
affirm
.
And
yet
this
is
the
consequence
of
the
Romish
Doctrine
of
Transubstantiation
.
For
either
his
Natural
body
is
not
in
the
Wafer
at
all
;
or
else
it
is
not
there
wholly
and
entirely
;
or
else
it
must
be
supposed
to
be
multiplied
proportionably
to
the
number
of
the
consecrated
Wafers
:
And
hence
it
must
follow
of
necessity
,
that
as
at
the
institution
of
this
Sacrament
,
Christ
had
some
Bodies
which
were
not
Crucified
(
for
the
Supper
was
before
the
Passion
,
and
that
body
which
every
Apostle
did
eat
was
never
Crucified
)
so
still
that
Christ
hath
an
indefinite
number
of
Bodies
,
even
as
many
as
there
are
Communicants
in
the
whole
World
:
And
then
where
shall
we
find
that
one
man
Christ
Jesus
,
that
St.
Paul
speaks
of
Rom.
5.
15.
the
gift
of
grace
hath
abounded
unto
many
by
one
man
Jesus
Christ
.
Again
,
Secondly
these
are
certain
and
Eternal
principles
of
Reason
;
that
one
and
the
same
body
can
be
but
in
one
and
the
same
Place
at
once
,
as
my
body
cannot
be
here
and
at
the
Indies
in
the
same
moment
(
for
then
it
would
be
one
Body
,
and
yet
not
one
at
the
same
time
.
)
it
is
certain
by
reason
that
a
body
must
have
Parts
,
divisible
and
distinct
the
one
from
another
,
as
every
humane
Body
hath
a
Leg
distinct
from
the
arm
,
and
the
head
distinct
from
the
trunk
(
for
else
it
would
be
a
body
,
and
not
a
body
.
)
A
body
must
be
Circumscribed
and
limited
to
a
determinate
space
proportionable
to
its
dimensions
(
for
else
it
would
be
a
finite
and
yet
an
infinite
substance
.
)
A
body
cannot
be
broken
into
pieces
,
and
yet
remain
entire
(
for
then
it
would
be
whole
and
not
whole
.
)
These
and
the
like
are
everlasting
and
certain
principles
,
which
all
men
that
will
obey
common
reason
must
agree
in
;
and
they
are
taught
us
both
in
Christian
and
Heathen
Philosophy
as
common
Notions
and
Maxims
,
as
fixt
and
clear
,
as
that
one
and
one
makes
two
:
So
that
to
contradict
these
principles
is
to
tell
Mankind
,
that
they
are
all
mad-men
and
fools
that
are
not
able
to
tell
their
Fingers
.
And
yet
these
principles
are
contradicted
by
the
Doctrine
of
Transubstantiation
,
which
is
made
up
of
I
know
not
how
many
impossibilites
,
which
we
can
no
more
reconcile
to
reason
,
than
we
can
prove
that
the
same
proposition
is
both
true
and
false
in
the
same
respect
;
and
that
man
,
who
believes
that
Doctrine
,
must
believe
the
grossest
and
most
palpable
contradictions
.
For
according
to
this
rate
these
monstrous
Absardities
will
follow
;
that
Christs
Humane
flesh
is
Circumscribed
in
Heaven
(
as
every
body
must
be
confined
to
a
certain
place
)
and
yet
at
the
same
time
is
in
millions
of
places
here
on
Earth
,
and
yet
one
Body
still
:
That
it
is
whole
,
and
yet
is
broken
:
That
it
is
divided
,
and
yet
is
entire
;
that
it
is
entire
in
every
Wafer
,
and
yet
if
you
break
those
Wafers
into
a
thousand
particles
,
that
the
body
of
Christ
is
one
still
,
and
whole
in
every
the
least
particle
:
That
tho
there
be
feet
,
and
hands
,
and
head
,
and
many
other
constituent
and
integral
parts
in
Christs
body
,
and
tho
all
these
parts
are
the
one
without
the
other
,
and
by
the
other
,
and
distinct
from
the
other
,
yet
that
all
are
so
jumbled
and
crowded
together
into
a
point
,
that
whosoever
eateth
but
a
piece
that
is
no
bigger
than
a
Pins
point
,
eateth
all
and
every
part
of
Christs
body
:
And
many
more
such
contradictions
there
are
,
so
wild
,
so
irrational
,
so
inconsistent
with
common
sense
,
that
't
is
as
tiresome
to
count
them
up
,
as
to
tell
the
number
of
the
Stars
.
Further
yet
,
Thirdly
,
we
find
by
experience
,
that
what
we
eat
and
drink
at
the
Communion
,
doth
serve
for
Nourishment
,
Mart.
Apol.
2.
Quomodo
dicunt
carnem
in
corruptionem
devenire
,
&
non
percipere
vitam
,
que
a
corpore
Domini
&
Sanguine
alitur
?
(
Subaud
.
Symbolico
)
Irer
.
adv.
Haeres
.
l.
4.
c.
34.
*
it
recruites
the
spirits
,
and
helps
to
repair
the
expences
of
Nature
;
and
they
tell
us
of
King
Lewis
,
that
he
lived
40
days
together
onely
by
the
food
which
he
had
from
the
Holy
Table
;
and
without
question
any
man
may
sustain
himself
a
Considerable
time
onely
by
the
use
of
the
Sacred
Viands
,
provided
he
receive
a
Convenient
Quantity
.
Now
we
desire
a
Rational
answer
to
this
Inquiry
,
what
is
it
that
nourisheth
a
man
in
this
case
?
If
they
say
,
it
is
Christs
Body
and
Bloud
,
Naturally
understood
,
and
Corporally
taken
;
it
is
Blasphemy
;
for
then
it
may
feed
a
Reprobate
aswell
as
a
Saint
;
and
a
Jew
aswell
as
a
Christian
:
nay
,
what
if
some
Unclean
Beast
should
happen
to
light
on
it
?
The
Consequences
thereof
would
be
such
,
are
as
enough
to
strike
the
Heart
of
any
good
Christian
with
Horrour
,
but
to
hear
them
mentioned
.
If
they
say
,
it
is
the
Species
,
the
Accidents
of
Bread
and
Wine
that
nourisheth
,
without
the
Substance
of
either
,
it
is
down
right
Non-sense
:
And
they
were
as
good
say
,
that
a
Body
can
be
sustained
with
a
shaddow
;
or
that
a
man
may
Live
upon
a
shew
,
which
is
not
so
much
as
Air
;
or
that
he
may
be
fed
by
Dreaming
,
specially
if
he
Dream
as
Pharaoh's
Baker
did
,
of
three
Baskets
upon
his
Head
,
full
of
all
manner
of
Meats
;
or
that
he
may
Quench
his
Thirst
,
and
Refresh
his
Spirits
,
only
by
Looking
upon
Grapes
;
nay
,
though
he
mistake
Paint
for
Reality
,
as
those
Birds
did
which
flew
to
the
Picture
of
a
Vine
which
Zeuxes
had
drawn
,
supposing
that
they
were
Natural
and
Real
Clusters
.
Either
they
must
grant
that
to
be
Bread
and
Wine
which
they
feel
in
their
Stomachs
,
and
find
Refreshment
and
Strength
from
,
or
else
they
must
say
,
we
Trust
too
much
to
Sense
and
Reason
;
and
then
they
cannot
blame
us
,
but
by
allowing
sense
and
Reason
to
be
on
our
side
;
a
Crime
,
which
I
wish
all
Romanists
were
guilty
of
in
every
Particular
.
To
all
which
I
add
in
the
4th
.
Place
,
that
the
outward
parts
of
the
Sacrament
are
Subject
to
many
Alterations
and
Changes
,
which
without
Loathsomness
and
Abhorrence
we
cannot
conceive
to
be
incident
to
the
Blessed
Body
and
Bloud
of
our
Redeemer
,
the
Lord
of
Glory
.
The
solid
part
is
torn
in
pieces
with
our
Teeth
;
and
if
men
have
stronger
Stomachs
than
the
Capernaites
,
who
could
not
away
with
the
thoughts
of
eating
Humane
Flesh
;
or
if
they
can
endure
to
go
beyond
the
Cannibals
,
who
were
wont
to
eat
their
Enemies
Flesh
only
;
yet
we
have
Reason
to
wonder
,
how
they
can
rellish
the
thoughts
of
out
going
the
most
Barbarous
Pagans
,
who
ever
had
more
Reverence
and
Veneration
for
that
they
Worshipt
,
than
to
Devour
such
things
as
they
took
to
be
Deities
.
Yet
thus
the
Romanists
do
not
stick
to
do
;
for
which
reason
Averroes
would
not
become
a
Christian
;
but
when
he
saw
some
of
that
denomination
to
Eat
that
which
they
Adored
as
their
God
,
he
cryed
out
with
Indignation
,
Let
my
Soul
rather
venture
its
Lot
,
and
take
its
portion
with
the
old
Philosophers
.
Again
;
the
Bread
may
grow
Mouldy
,
may
Corrupt
,
may
bread
Worms
and
stink
;
for
which
cause
Hesychius
tells
us
of
some
Christians
formerly
,
Peter
Martyr
well
objected
against
the
Papists
(
neither
doth
Cardinal
Bellarmine
positively
deny
the
truth
of
the
Stories
)
that
Pope
Victor
the
3d.
and
the
Emperour
Henry
the
7th
.
were
both
of
them
poysoned
with
the
Sacrament
.
In
a
word
;
our
Saviour
himself
hath
told
us
,
S.
Matth.
15.
17.
that
whatsoever
entreth
in
at
the
mouth
,
goeth
into
the
Belly
,
and
is
cast
out
into
the
Draught
.
Origen
doth
positively
affirm
the
same
thing
of
the
Which
a
little
before
he
calls
five
several
times
,
Bread
,
and
the
Bread
of
Lord
.
Origen
.
in
Matth.
cap.
15.
Sacramental
Bread
:
though
Bellarmine
doth
onely
trifle
upon
the
Argument
,
interpreting
it
of
the
Corruption
of
the
Species
or
Accidents
onely
;
that
is
of
Nothing
,
or
of
things
without
matter
and
Substance
,
which
is
as
good
as
nothing
.
The
truth
is
,
the
Learned
Jesuite
was
not
able
to
answer
this
objection
;
and
therefore
de
Euch
lib.
1.
cap.
14.
he
tells
men
,
that
they
should
stop
their
ears
at
it
,
and
say
nothing
to
it
.
But
let
them
endeavour
to
Shuttle
it
off
what
they
can
;
it
is
a
most
Horrid
Conclusion
which
followeth
their
Principle
of
Transubstantiation
;
which
renders
the
Principle
it self
highly
wicked
,
and
Blasphemous
,
as
well
as
Unreasonable
.
3.
But
yet
did
the
Holy
Scriptures
say
expresly
,
that
what
we
taste
and
see
at
the
Lords
Table
is
the
very
natural
Flesh
and
Bloud
of
Christ
,
we
ought
rather
to
disbelieve
our
senses
and
reason
too
,
than
contradict
the
Word
of
God
.
But
they
speak
nothing
to
this
purpose
,
but
do
plainly
say
and
argue
the
contrary
:
and
this
is
the
third
thing
which
we
justly
blame
the
Romanists
for
,
that
they
will
not
suffer
the
Scripture
to
determine
the
point
between
us
,
though
it
be
a
Book
which
They
acknowledge
as
well
as
We
to
contain
the
Word
of
God
,
and
which
one
would
think
should
be
judged
a
certain
Rule
of
Faith
,
and
of
sufficient
authority
to
oblige
every
Christians
Judgement
to
Acquiesce
by
.
Now
1.
as
touching
the
Body
of
Christ
,
the
Scripture
tells
us
,
that
it
is
gone
up
into
Heaven
there
to
abide
till
the
day
of
final
Judgement
.
To
this
purpose
S.
John
tells
us
chap.
14.
and
16.
that
Christ
spake
to
his
Disciples
before
his
death
,
telling
them
that
he
was
about
to
leave
them
,
and
to
depart
from
them
,
that
he
was
going
his
way
to
the
Father
,
and
was
leaving
the
world
.
Which
expressions
must
necessarily
be
understood
of
his
Bodily
absence
,
that
his
Humane
Nature
was
to
be
no
longer
here
below
,
or
else
the
sense
would
be
Impertinent
and
to
no
purpose
.
For
his
design
was
to
Prepare
the
minds
of
his
followers
,
that
they
might
not
be
dejected
at
his
departure
,
nor
surprized
with
it
:
And
to
that
end
he
told
them
of
it
before
hand
,
and
assured
them
withal
,
that
in
lieu
of
his
Corporal
presence
he
would
give
them
his
Spirit
,
to
be
with
his
Church
to
the
end
of
the
world
.
Now
to
what
purpose
were
these
Expressions
and
Promises
,
if
he
was
to
be
with
them
still
in
Person
,
and
if
his
Body
was
to
be
handled
by
them
still
,
at
the
Sacrament
?
The
Poor
(
said
he
)
ye
have
with
you
always
,
but
Me
ye
have
not
always
,
Matth.
26.
11.
This
is
contradicted
by
those
of
the
Church
of
Rome
,
for
they
say
,
we
have
him
with
us
still
,
even
in
his
person
,
though
he
be
not
visible
to
our
eyes
,
nay
,
they
pretend
to
have
him
much
better
than
the
Jews
had
,
for
they
saw
him
,
and
heard
him
,
and
touched
him
only
,
but
these
pretend
to
eat
him
too
,
and
to
take
him
down
into
their
very
Stomachs
.
And
S.
Peter
speaking
of
him
affirmed
,
that
he
was
in
Heaven
,
and
there
was
to
be
until
the
times
of
Restitution
,
Act.
3.
21.
In
respect
of
his
Body
he
is
at
the
right
hand
of
God
in
Heaven
;
and
thence
we
look
for
him
saith
S.
Paul
,
Phil.
3.
20.
not
in
the
Sacrament
,
on
the
Patin
,
or
in
the
Chalice
,
but
we
look
for
him
from
Heaven
,
at
the
general
Resurrection
.
Lord
!
what
can
a
man
in
his
wits
collect
out
of
all
these
Texts
,
but
this
,
that
though
Christ
be
with
us
by
his
Spirit
,
yet
he
is
at
such
an
infinite
distance
from
us
in
his
Humane
nature
,
that
till
the
end
of
all
things
we
cannot
have
so
much
as
a
Glimpse
of
him
,
unless
Heaven
be
opened
to
us
by
a
Miracle
,
as
it
was
to
S.
Stephen
?
Men
were
as
good
take
the
Holy
Writers
by
the
Throats
,
and
with
violent
hands
keep
them
from
speaking
at
all
,
as
dispute
against
such
plain
and
Full
Evidence
,
touching
the
absence
of
our
Saviours
Natural
Body
.
And
then
secondly
,
as
touching
that
which
we
take
into
our
hands
at
the
Sacrament
,
the
Scripture
still
calleth
it
Bread
and
Wine
.
At
the
institution
our
Lord
pointed
to
the
contents
in
the
Cup
,
and
termed
it
the
fruit
of
the
Vine
.
And
so
he
is
said
to
have
taken
Bread
,
to
have
blessed
it
,
to
have
broken
it
,
and
to
have
given
it
to
his
Disciples
,
requiring
them
to
eat
it
;
meaning
plainly
,
that
which
he
took
into
his
hands
,
and
that
was
Bread
.
S.
Luke
calls
the
Distribution
of
the
Sacrament
,
the
breaking
of
Bread
,
Act.
2.
42.
And
S.
Paul
says
,
't
is
Bread
which
we
break
,
1
Cor.
10.
16.
that
we
are
Partakers
of
Bread
,
vers.
17.
and
that
as
often
as
we
eat
of
it
,
we
eat
of
Bread
,
1
Cor.
11.
26.
whence
it
appears
,
that
't
is
Bread
after
Consecration
as
well
as
before
;
though
the
Use
and
Condition
of
it
be
changed
,
so
that
by
it
the
Body
of
Christ
be
communicated
to
us
,
yet
the
Nature
and
Substance
of
it
is
the
same
still
,
even
Bread
,
as
the
Scripture
calls
.
For
't
is
an
eternal
truth
that
where
things
are
of
a
Different
Nature
(
as
bread
and
flesh
are
)
the
one
cannot
be
said
to
be
the
other
with
any
Propriety
of
speech
;
as
Bertram
rightly
argued
▪
that
nothing
is
more
absurd
,
than
to
call
The
utmost
that
they
can
pretend
from
Scripture
is
,
that
one
expression
,
this
is
my
Body
:
and
will
you
not
(
say
they
)
believe
our
Saviour
himself
?
Yes
we
do
firmly
believe
that
to
be
true
,
which
our
Saviour
did
mean
,
but
the
question
is
,
what
his
meaning
was
?
Now
,
that
those
words
are
not
to
be
taken
strictly
,
and
according
to
the
first
Sound
of
them
,
will
be
clear
from
these
following
considerations
.
1.
That
before
men
grew
Hot
,
and
Angry
,
and
Magisterial
about
this
matter
,
several
Doctors
even
of
the
Roman
Church
could
not
find
,
that
our
Saviour
meant
any
thing
of
Transubstantiation
by
that
Phrase
.
That
Doctrine
was
defined
first
at
the
Lateran
Council
,
a
little
above
400.
years
ago
;
and
yet
Scotus
and
Cameracensis
(
who
lived
after
that
Council
)
did
hold
,
that
without
the
Churches
Declaration
there
is
no
place
of
Scripture
which
forceth
men
to
believe
Transubstantiation
.
Nay
Bellarmine
himself
confesseth
the
thing
to
be
Probable
enough
(
which
those
2.
If
we
frame
notions
of
things
just
according
to
the
clink
of
a
Phrase
,
we
must
needs
entertain
very
strange
apprehensions
of
our
Saviour
himself
;
because
he
is
usually
called
a
Lamb
,
a
Lyon
,
a
Shepherd
,
a
Rock
,
a
Door
,
a
Way
,
a
Vine
,
and
the
like
.
3.
As
Christ
saith
here
,
This
is
my
Body
,
so
in
Job
.
6.
he
saith
also
,
that
he
is
the
Bread
of
life
;
and
that
his
Flesh
,
is
Meat
;
and
his
Bloud
,
Drink
.
He
speaks
as
plainty
and
positively
in
the
one
place
,
as
he
doth
in
the
other
.
Now
if
men
affirm
,
that
the
bread
is
changed
into
Christs
Flesh
,
because
Christ
saith
positively
,
This
is
my
Body
,
they
have
equally
the
same
reason
to
affirm
,
that
Christs
Flesh
is
turned
into
Bread
,
and
his
Bloud
into
Drink
,
because
he
said
as
positively
,
My
Flesh
is
meat
indeed
,
and
my
Bloud
Drink
indeed
.
A
latitude
must
be
allowed
to
be
as
to
the
sense
of
those
expressions
,
or
else
men
must
fall
into
a
Labyrinth
of
absurdities
and
contradictions
,
which
they
can
never
wind
themselves
out
of
by
the
help
of
any
clue
.
4.
If
we
observe
what
our
Saviour
said
to
the
Capernaites
upon
the
like
occasion
,
we
cannot
but
conclude
,
that
his
meaning
at
both
times
was
mystical
.
The
story
we
have
in
the
6th
.
of
S.
John
▪
verily
,
verily
(
saith
our
Lord
)
except
ye
eat
the
Flesh
of
the
Son
of
man
,
and
drink
his
bloud
,
ye
have
no
life
in
you
,
vers.
53.
This
seem'd
a
very
Harsh
expression
,
because
they
conceived
(
as
the
Romanists
do
now
)
that
Christ
intended
his
Flesh
should
be
torn
in
pieces
with
their
Teeth
,
and
that
his
Natural
bloud
should
be
suckt
out
of
his
veins
with
their
mouths
.
The
bare
apprehension
of
this
matter
turn'd
their
stomachs
,
so
that
they
were
scandaliz'd
presently
and
fell
off
from
him
.
Therefore
to
rectifie
their
mistakes
,
he
expounded
himself
,
telling
them
,
that
they
were
not
to
understand
him
in
a
literal
and
carnal
sense
;
no
,
the
words
that
I
speak
unto
you
they
are
Spirit
,
and
they
are
life
,
vers
.
63.
meaning
,
that
he
spake
Mystically
,
and
that
they
were
to
interpret
CHAP.
VIII
.
The
Doctrine
of
Transubstantion
inconsistent
with
,
and
contrary
to
the
Doctrine
of
the
Primitive
Church
.
Proved
by
five
Observations
touching
the
common
sense
of
Christian
;
in
the
most
ancient
times
.
A
short
account
of
the
Doctrine
of
the
Church
in
succeeding
Ages
,
till
the
twelfth
Century
.
3.
'T
Is
true
,
the
Papists
are
wont
to
crack
of
Tradition
and
Antiquity
,
as
if
all
the
ancient
Fathers
of
the
Catholick
Church
were
on
their
side
.
And
nothing
hath
prevailed
more
with
ordinary
people
to
turn
or
continue
Papists
,
than
an
opinion
,
that
Transubstantiation
was
all
along
the
Faith
of
the
Christian
Church
.
I
confess
I
wonder
much
that
common
people
will
pretend
to
be
judges
in
this
case
,
when
they
understand
little
of
Greek
or
Latine
,
much
less
have
skill
to
tell
,
which
of
the
Books
,
that
are
ascribed
to
the
Fathers
,
are
Genuine
,
and
which
are
supposititious
.
But
alass
they
are
taught
by
their
leaders
to
believe
any
thing
,
and
to
talk
by
Rote
like
a
sort
of
men
among
our selves
,
who
are
readily
perswaded
to
act
any
thing
that
is
for
the
Cause
,
for
the
Cause
,
for
their
darling
and
dearly
beloved
Cause
,
though
they
venture
their
Necks
and
their
very
Souls
for
an
evil
cause
sake
.
Therefore
to
clear
this
matter
fully
,
we
will
once
for
all
try
the
point
by
unquestionable
authorities
,
and
examine
particularly
what
the
sense
of
the
Christian
Church
was
,
chiefly
in
the
Primitive
times
,
and
ex
abundanti
in
the
times
following
:
And
I
am
fouly
mistaken
,
if
we
do
not
find
,
upon
the
whole
enquiry
,
that
Tradition
(
which
the
Romanists
brag
of
so
much
)
is
plainly
against
them
for
above
a
thousand
years
.
In
the
prosecution
of
this
thing
,
I
beg
leave
to
go
a
little
out
of
the
common
rode
,
not
to
trouble
my self
with
an
endless
fatigue
of
collecting
a
world
of
sentences
out
of
the
Fathers
(
a
course
,
which
tho
it
be
proper
enough
for
a
Disputant
,
yet
may
be
liable
to
a
great
many
Cavils
.
)
I
shall
rather
chuse
to
argue
from
some
observations
that
may
be
made
upon
those
Controversies
the
Ancient
Church
had
with
Infidels
and
Hereticks
,
which
will
evidently
shew
the
sense
of
the
Ancient
Christians
,
as
to
the
point
under
our
hands
:
for
this
is
certain
,
that
we
can
never
better
learn
the
sense
of
the
Ancient
Church
,
than
out
of
their
Disputations
,
especially
when
they
go
upon
the
same
grounds
,
and
use
the
same
way
of
Argumentation
.
1.
Now
,
first
,
it
is
easie
to
observe
what
the
sense
of
the
Ancient
Church
was
,
as
to
the
eating
of
Humane
Flesh
,
and
the
drinking
of
Bloud
.
The
Pagans
were
wont
for
a
long
time
to
throw
this
in
the
teeth
of
the
Primitive
Christians
,
that
they
celebrated
Thyestean
banquets
,
and
stories
ran
about
,
that
at
their
sacred
Assemblies
they
killed
a
Child
,
and
then
junketed
together
upon
the
tragical
dish
.
The
Christians
granted
,
that
the
feasting
upon
Humane
Flesh
and
Bloud
was
a
most
Barbarous
and
Flagitious
crime
,
but
they
proved
themselves
Innocent
;
they
abominated
the
very
thoughts
of
any
such
detestable
practice
,
and
in
all
their
Apologies
they
declared
their
utter
Abhorrence
thereof
:
so
Justin
Martyr
in
the
Age
next
to
the
Apostles
:
then
Tatian
;
after
him
Athenagoras
,
and
Theophilus
Justin
Martyr
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2.
Apolog.
2.
Tatian
.
Orat.
cont
.
Graec.
P.
162.
Athenagor
.
legat
.
pro
Christian
.
P.
4.
35
,
36.
&c.
Theophil
.
ad
Autol.
lib.
3
.
P.
119.
126.
Tertullian
.
Apologet.
cap.
9.
Origen
.
cont
.
Cels
.
l.
6.
P.
302.
Minut.
Felix
in
Octavio
.
the
Patriarch
of
Antioch
.
After
these
,
Tertullian
;
after
him
Origen
;
and
after
him
Minutus
Faelix
.
For
an
hundred
years
together
were
Minut.
Felix
P.
34.
Denique
inter
tentament
a
Christianorum
,
botulos
cruore
distentos
admovetis
certissimi
scilicet
illicitum
esse
penes
illos
&c.
Tertull.
Apol.
c.
9.
by
a
wilde
Beast
,
or
which
dyed
of
it
self
;
nay
,
that
they
were
so
very
Nice
in
these
times
,
that
they
would
not
eat
any
thing
(
not
so
much
as
a
Sausage
)
that
was
mixt
with
Bloud
.
Now
to
argue
hence
:
Can
it
be
credible
in
the
least
,
that
they
would
have
made
such
Apologies
for
themselves
,
had
they
believed
that
they
did
constantly
eat
of
Christs
Natural
Flesh
,
and
drink
of
his
Natural
Bloud
in
the
Sacrament
?
With
what
faces
could
they
then
have
pleaded
as
they
did
?
What
an
Argument
would
they
have
given
the
Heathens
against
Christianity
?
How
soon
would
the
Pagans
have
given
them
the
Lye
?
What
Hypocrites
would
they
have
been
rendred
,
in
pretending
that
they
durst
not
taste
of
the
flesh
and
bloud
of
men
(
no
not
of
Cattle
neither
)
if
all
the
while
they
were
Conscious
to
themselves
,
and
were
perswaded
,
that
they
fed
daily
upon
the
Flesh
and
Bloud
of
Jesus
?
Nor
was
it
possible
The
Greeks
(
saith
this
Author
)
having
apprehended
Now
several
things
are
observable
from
this
Relation
.
First
,
that
this
suggestion
was
originally
grounded
upon
Hear-say
.
Secondly
,
that
these
Servants
did
belong
to
such
Christians
as
were
meer
Novices
in
the
faith
,
Candidates
as
yet
for
Baptism
,
not
instructed
well
in
the
nature
and
meaning
of
this
other
Sacrament
.
Thirdly
,
that
they
did
utterly
mistake
too
the
sense
of
their
Masters
,
and
perhaps
were
willing
to
tell
a
fable
for
their
own
Security
sake
.
Fourthly
,
that
what
the
Pagans
concluded
hence
was
a
perfect
Calumny
,
and
an
Unjust
charge
against
the
Christian
Church
.
And
to
make
this
evident
to
all
the
World
.
Fifthly
,
the
Holy
Martyrs
argue
from
a
custome
that
many
Christians
then
had
,
of
abstaining
from
ordinary
flesh-meats
,
when
they
were
not
bound
to
such
abstinance
by
any
Law
of
Christ
;
so
that
't
was
impossible
for
them
to
conceive
,
that
they
did
eat
of
the
very
Flesh
of
their
Saviour
(
much
less
that
they
should
be
so
Barbarous
,
as
to
drink
his
Bloud
)
in
the
Sacrament
.
This
therefore
is
enough
to
make
it
clear
,
that
the
old
Christians
in
the
Apostolical
and
most
Primitive
times
did
not
so
much
as
Dream
of
the
Doctrine
of
Transubstantiation
,
and
't
is
a
most
Ridiculous
thing
for
any
man
to
think
otherwise
.
2.
It
is
observable
,
that
the
Ancients
were
wont
to
prove
the
Truth
of
our
Lords
Incarnation
,
from
this
known
and
receiv'd
principle
,
because
the
Bread
and
the
Wine
at
the
Sacrament
were
Tokens
and
Representations
,
the
one
of
his
Body
,
the
other
of
his
Bloud
.
Some
Hereticks
there
were
of
old
,
who
would
not
own
that
Christ
took
indeed
Humane
flesh
of
the
Holy
Virgin
;
nor
that
he
really
suffered
,
or
rose
again
;
but
they
taught
their
Disciples
that
all
this
was
nothing
but
a
Shew
and
Phantasm
.
This
Heresie
was
broached
in
the
days
of
the
Apostles
,
Saturninus
,
Basilides
,
Valentinus
,
Marcion
,
and
divers
more
.
Now
against
these
Hereticks
the
Catholick
Doctors
known
Principle
of
Christianity
,
viz.
that
the
Bread
and
Wine
in
the
Eucharist
were
Sacraments
,
Figures
,
and
Representations
of
Christs
Body
and
Bloud
.
This
was
Tertullians
Argument
,
Marcionis
.
Tertull.
ad
Marc.
l.
5.
that
when
Christ
took
and
distributed
Bread
among
his
Disciples
,
he
made
it
his
Body
by
saying
,
This
is
my
Body
;
that
is
the
Figure
of
his
Body
(
said
Tertullian
.
)
And
hence
he
concluded
that
our
Lord
had
indeed
a
true
and
real
Body
,
because
the
bread
was
a
Figure
of
where
note
,
that
he
calls
it
Bread
,
when
it
was
distributed
;
after
Consecration
.
it
.
For
a
shadow
must
be
the
shadow
of
some
Substance
,
and
an
Image
must
be
supposed
to
represent
something
that
is
Real
.
In
like
manner
Origen
grounded
an
Argument
against
those
Hereticks
upon
those
words
of
S.
Paul
,
that
the
Bread
and
Cup
of
blessing
is
the
Communication
of
Christs
Body
and
Bloud
;
whereupon
he
askes
the
Question
,
that
if
Christ
was
(
as
Origen
.
Dial.
3.
where
note
again
,
that
Origen
called
it
Bread
,
when
it
was
administred
.
they
said
)
destitute
of
flesh
and
bloud
,
of
what
flesh
,
of
what
Body
,
of
what
bloud
,
was
that
Bread
and
Cup
,
the
Signes
and
Images
,
which
Christ
administred
?
Some
of
those
Hereticks
foresaw
the
strength
of
this
Argument
;
and
therefore
that
they
might
not
Confute
their
own
Principle
by
their
Practice
,
that
they
might
not
seem
to
grant
the
Reality
of
Christs
Humane
Body
by
receiving
the
Symbol
and
Sign
of
it
,
we
are
told
by
Ignatius
the
Martyr
(
who
lived
in
the
Apostolical
Ignatius
meant
)
it
is
Nonsence
to
conceive
,
that
they
believed
it
to
be
his
very
Natural
Flesh
.
For
how
can
it
be
the
Figure
of
a
thing
,
and
the
very
real
thing
too
?
How
can
I
call
this
the
Picture
of
Christ
,
if
I
believe
it
to
be
Christ
himself
?
How
can
I
say
,
it
is
the
Image
Concil.
Nicaen
.
2.
Actione
6.
Pignus
&
imago
alterius
rei
sunt
,
id
est
,
non
adse
,
sed
ad
aliud
aspiciunt
;
Bertram
.
de
Corp.
&
Sang.
Christi
.
of
his
Flesh
,
if
it
be
the
very
Same
?
This
doth
evidently
shew
,
that
the
Ancient
Church
did
not
in
the
least
imagine
,
that
the
bread
is
turnd
into
his
very
natural
Body
.
3.
It
is
observable
that
the
Primitive
Christians
aknowledged
two
distinct
Natures
in
the
Sacrament
;
meaning
the
material
Element
,
and
that
blessed
Spiritual
thing
which
goes
along
with
it
.
Thus
we
are
told
by
Ireneus
(
who
was
but
one
remove
from
the
Apostles
)
that
the
bread
which
is
of
the
Earth
,
after
the
calling
upon
God
,
is
no
longer
[
||
](A53953-e41160-b)
||
E
terra
panis
percipiens
invocationem
Dei
,
jam
non
communis
▪
panis
est
,
sed
Eucharistia
ex
duabus
rebus
constans
terrena
&
caelesti
,
Iren.
adv.
Haer.
l.
4.
c.
34.
Common
bread
,
but
the
Eucharist
,
consisting
of
two
things
,
an
Earthly
,
and
an
Heavenly
thing
.
Thus
also
Origen
doth
distinguish
the
Typical
and
Symbolical
body
of
Christ
(
meaning
the
[
†
](A53953-e41260-b)
†
Materia
Panis
,
Orig.
in
Matth.
c.
25.
Haec
quidem
de
Typico
Symbolicoque
corpore
.
Multa
porro
&
de
ipso
verbo
dici
possunt
,
quod
factum
est
caro
verus
cibus
,
Ibid.
Bread
)
from
his
True
Humane
Nature
,
which
he
calls
the
Word
that
was
made
Flesh
,
the
true
Food
of
life
.
So
likewise
[
*
](A53953-e41340-b)
*
Nec
panem
[
reprobavit
Christus
]
quo
ipsum
corpus
suum
representavit
,
Tertull.
adv.
Marcion
.
l.
1.
Tertullian
doth
distinguish
the
Bread
which
represents
Christs
Body
,
from
the
Body
it
self
which
is
represented
by
it
.
In
like
manner
the
Author
of
the
book
de
Caena
Domini
,
ascribed
to
S.
Cyprian
,
doth
distinguish
between
the
bodily
Substance
of
the
Holy
Viands
,
and
that
Divine
Virtue
which
is
present
with
them
.
Lastly
S.
Austin
distinct.
2.
c.
48.
(
as
he
is
quoted
by
the
Collector
of
the
Decrees
)
is
positive
and
plain
,
that
the
Sacrifice
of
the
Church
is
made
up
of
two
things
,
consisteth
of
two
things
,
the
visible
Substance
of
the
Elements
,
(
for
that
is
the
meaning
of
the
word
species
,
among
the
Ancients
)
and
the
Invisible
Flesh
and
Bloud
of
our
Lord
Jesus
Christ
;
the
Sacrament
,
and
the
thing
of
the
Sacrament
(
or
the
thing
Communicated
by
the
Sacrament
)
namely
the
Body
of
Christ
.
To
which
purpose
S.
Austin
speaks
himself
up
and
down
in
many
places
of
his
Writings
.
By
this
it
doth
appear
,
that
the
Christian
Doctors
for
the
Id.
Ibid.
first
400.
years
acknowledged
two
distinct
and
real
natures
to
make
up
the
Eucharist
,
(
for
every
thing
contains
in
it
the
Nature
and
Truth
of
those
things
whereof
it
doth
consist
,
saith
S.
Augustin
,
)
which
they
could
not
have
acknowledged
,
had
they
conceived
the
Nature
and
Substance
of
the
Elements
to
be
turned
into
the
Nature
and
Substance
of
Christs
Body
and
Bloud
.
Transubstantiation
implyes
the
total
Destruction
of
the
Earthly
Nature
and
Substance
,
which
is
utterly
repugnant
to
the
sense
of
the
Ancients
:
of
whom
we
confidently
affirm
,
that
as
with
one
mouth
they
still
called
it
Bread
,
even
when
't
is
broken
,
distributed
and
received
;
so
they
distinguisht
it
still
from
that
which
is
Represented
by
the
Bread
.
And
so
true
is
this
,
that
the
Ignatius
ad
Philadelph
.
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Interpolator
renders
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
very
Interpolator
of
Ignatius
,
and
the
Ancient
Interpreter
of
his
Epistles
,
speaking
of
the
Eucharist
,
say
,
There
is
one
Flesh
of
our
Lord
Jesus
,
and
one
Bloud
which
was
shed
for
us
;
and
there
is
one
Bread
(
or
Loaf
)
which
is
broken
for
all
.
Which
Observation
makes
it
clear
,
that
the
Bread
and
Christs
Flesh
were
believed
to
be
two
distinct
Natures
,
and
so
,
that
the
Doctrine
of
Transubstantiation
was
not
thought
of
in
that
age
,
wherein
that
Interpolator
and
Interpreter
did
live
,
whensoever
that
was
.
4.
For
the
further
clearing
of
this
thing
yet
,
it
is
observable
,
in
the
fourth
place
,
of
the
Primitive
Fathers
,
that
they
Resembled
the
Union
of
those
two
Natures
in
the
Sacrament
,
to
the
Union
of
the
Two
Natures
in
our
Saviours
Person
.
To
this
purpose
Justin
Martyr
,
discoursing
of
the
we
do
not
receive
those
things
as
common
bread
,
or
common
drink
;
but
as
Jesus
Christ
our
Saviour
was
by
the
word
of
God
made
Flesh
,
and
had
Flesh
and
Bloud
for
our
salvation
,
so
we
believe
that
Food
which
is
blessed
by
Prayer
,
and
by
his
word
(
whereby
our
Flesh
and
Bloud
are
by
alteration
nourisht
)
to
be
the
Flesh
and
Bloud
of
our
Incarnate
Saviour
.
As
Christ
was
God
and
man
by
the
union
of
two
real
and
distinct
Substances
,
the
Humane
and
divine
Substance
;
so
must
the
Eucharist
be
believed
to
consist
of
two
real
and
distinct
Natures
,
the
visible
and
invisible
nature
:
which
Joannes
Langus
observed
to
be
so
strong
an
Argument
against
Transubstantiation
,
that
the
Expurgatory
Indexes
have
ordered
his
Annotations
upon
those
words
of
Justin
to
be
Ind.
Belgic
.
p.
76.
blotted
out
.
So
he
that
wrote
the
forementioned
book
of
the
Lords
Supper
,
affirmeth
,
that
as
in
the
Person
of
Christ
the
Humanity
was
seen
,
and
the
Divinity
was
hid
,
so
in
the
visible
Sacrament
the
Divine
Essence
infuseth
it self
after
an
invisible
,
and
ineffable
manner
.
S.
Augustin
,
S.
Hillary
and
others
of
the
Antients
,
use
the
very
same
similitude
;
and
conclude
,
that
the
Mystery
of
the
Eucharist
(
where
two
real
5.
It
is
observable
,
that
whereas
some
Hereticks
in
the
Ancient
times
denyed
our
Saviour
to
have
two
several
Natures
,
the
Catholicks
proved
he
had
so
,
by
this
known
,
received
Principle
,
because
there
are
two
several
Natures
in
the
Sacrament
,
which
is
a
Figure
of
Christ
.
This
is
a
thing
which
requires
particular
observation
,
because
it
will
clearly
and
undeniably
prove
,
that
the
sense
of
the
Church
,
which
I
have
shewn
for
the
first
300.
years
,
was
the
same
still
(
and
indeed
more
plain
,
if
possible
)
for
the
two
Centuries
next
following
.
The
occasion
of
their
speaking
so
plainly
was
this
:
Between
the
third
and
fourth
Century
there
brake
out
the
pestilent
heresie
of
Apollinaris
,
who
held
,
that
our
Lord
took
not
his
Body
of
the
holy
Virgin
,
but
that
the
Word
was
made
Flesh
,
so
that
the
Deity
was
turned
and
transubstantiated
into
the
Manhood
.
Against
this
Heresie
S.
Chrysostom
undertook
the
defence
of
the
Catholick
Faith
,
that
Christ
,
at
his
Incarnation
,
was
both
God
and
Man
,
one
Person
of
two
Natures
joyned
together
,
which
are
not
one
Substance
,
but
each
hath
its
Properties
distinct
from
the
other
.
And
how
doth
he
prove
this
?
Why
,
he
argues
from
the
condition
of
the
Holy
Sacrament
wherein
there
are
two
Natures
,
so
that
neither
is
the
Bread
turned
into
Christs
Flesh
,
nor
his
Flesh
into
Bread
,
but
both
are
distinct
As
(
saith
S.
Chrysostom
)
before
the
Consecration
of
the
bread
,
we
call
it
bread
,
but
when
the
Grace
of
God
hath
sanctified
it
by
the
Priest
,
it
is
delivered
from
the
name
of
Bread
,
and
is
exalted
to
the
Lords
Body
,
though
the
Nature
of
Bread
remaineth
still
(
and
so
,
two
things
make
one
Eucharist
)
so
here
,
the
Divine
Nature
is
in
the
Body
of
Christ
,
but
these
two
Substances
are
distinct
,
and
make
one
Son
,
and
one
Person
.
This
is
a
very
plain
testimony
on
our
side
.
Afterwards
the
Apollinarians
were
divided
in
their
opinions
(
for
they
shifted
,
and
were
Unstable
for
want
of
truth
)
and
then
Theodoret
took
up
the
quarrel
against
them
all
in
his
book
entitled
Polymorphos
.
For
then
the
Heresie
of
Eutyches
appeared
abroad
,
whose
opinion
was
that
though
Christ
had
at
First
two
Natures
,
yet
after
the
Union
of
them
the
Humanity
ceased
,
was
quite
absorpt
,
and
Transubstantiated
into
the
Divinity
.
To
prove
this
,
those
Hereticks
drew
an
argument
from
the
Eucharist
:
Christs
Body
(
said
they
)
was
turned
into
his
Deity
at
the
Ascension
,
even
as
the
Bread
and
Wine
are
turned
into
his
Flesh
that
Christ
honoured
the
visible
Symbols
with
the
name
of
his
Body
and
Bloud
,
not
changing
their
Nature
,
but
to
their
Nature
adding
Grace
.
And
whereas
it
was
urged
again
by
those
Hereticks
,
that
the
Symbols
of
the
Lords
Body
and
Bloud
are
one
thing
before
Invocation
,
and
another
thing
after
;
Theodoret
told
them
,
that
they
were
taken
in
their
own
nets
,
because
the
Mystical
Signs
do
not
If
this
be
not
Home
and
Plain
,
I
know
not
what
can
be
:
and
yet
we
have
a
Further
Testimony
from
the
mouth
of
Gelasius
(
who
was
Bishop
of
Rome
too
about
500
years
after
our
Saviour
.
)
He
wrote
an
Excellent
Book
of
the
Two
Natures
of
Christ
against
the
Eutychians
and
Nestorians
:
and
how
doth
he
argue
?
Why
he
clears
the
Catholick
Faith
by
arguing
from
the
Eucharist
too
:
and
these
Indeed
the
Sacraments
of
Christ
Body
and
Bloud
,
which
we
receive
,
are
a
Divine
thing
,
for
by
them
we
are
made
partakers
of
the
Divine
Nature
;
and
yet
it
doth
not
cease
to
be
the
Substance
or
Nature
of
Bread
and
Wine
.
The
Image
and
Similitude
of
Christs
Body
and
Bloud
is
in
the
Action
of
the
Mysteries
;
and
by
this
it
appears
,
that
we
must
think
that
to
be
in
Christ
,
which
we
Profess
,
celebrate
,
and
take
in
the
Image
,
that
as
they
pass
into
a
Divine
Substance
by
the
Operation
of
the
Holy
Spirit
,
the
Nature
of
the
things
remaining
still
in
their
own
Propriety
;
so
is
the
Principal
Mysterie
,
the
Efficiency
and
Virtue
whereof
the
Sacraments
do
Represent
;
by
their
Continuing
what
they
were
it
appears
,
that
they
shew
one
entire
and
true
Christ
to
continue
also
.
If
this
be
not
enough
yet
,
we
will
produce
Ephraim
the
Patriarch
for
another
witness
after
Gelasius
.
He
wrote
very
learnedly
against
the
same
heresies
;
and
even
he
draws
one
of
his
Arguments
from
the
blessed
Eucharist
likewse
;
and
he
is
as
Positive
as
can
be
,
that
the
Body
of
Christ
(
meaning
,
the
Symbolical
Body
,
as
Origen
doth
not
depart
out
of
its
sensible
Substance
and
Nature
,
and
yet
remaines
undivided
from
the
Spiritual
Grace
:
and
to
clear
his
meaning
fully
,
he
shews
in
the
very
next
words
,
that
the
Elements
in
the
Eucharist
are
no
more
changed
,
than
the
water
is
in
Baptism
,
which
Remaineth
still
water
after
Sanctification
.
Thus
these
four
Great
men
,
S.
Chrysostome
,
Theodoret
,
Gelasius
,
and
Ephraim
,
delivered
the
Sense
of
the
Catholick
Church
in
their
times
:
and
if
you
add
them
to
the
forementioned
Fathers
who
lived
in
the
Primitive
times
before
them
,
it
will
be
manifest
beyond
exception
,
that
for
above
500
years
together
after
Christ
,
the
Christian
Doctors
did
no
more
believe
the
Elements
in
the
Sacrament
to
be
Transubstantiated
into
Christ's
Flesh
and
Bloud
,
than
they
did
believe
the
Manhood
of
Christ
himself
to
be
Transubstantiated
into
his
God-head
,
or
his
God-head
to
be
abolisht
and
turned
into
his
Humanity
.
Now
the
sense
of
Christians
in
those
ages
ought
to
satisfie
the
minds
of
Christians
in
these
:
for
certainly
the
faith
of
Christ
was
never
more
clearly
,
more
Learnedly
,
more
solidly
maintained
,
than
in
the
first
five
Centuries
;
and
one
reason
of
it
(
as
I
conceive
)
was
this
,
because
Heresies
of
all
sorts
were
then
so
very
thick
and
Numerous
;
the
Providence
of
God
permitting
it
so
to
be
,
that
the
zeal
of
good
men
might
be
exercised
continually
,
whereby
it
came
to
pass
that
the
Doctors
of
the
Church
were
industrious
and
learned
,
and
the
true
faith
was
throughly
sifted
and
establisht
:
for
so
it
is
ever
,
that
as
evil
manners
in
the
State
are
the
occasion
of
good
Laws
;
so
evil
Doctrines
in
the
Church
are
the
occasion
of
Sound
and
Excellent
Definitions
.
I
do
not
wonder
,
if
in
the
following
ages
we
have
not
such
great
Plenty
of
witnesses
to
appeal
to
.
They
were
times
wherein
learning
did
much
Decay
,
and
mens
Industry
and
zeal
were
much
abated
for
want
of
those
Incentives
which
had
formerly
been
,
like
goads
in
the
sides
of
the
holy
Fathers
;
and
I
remember
what
Boniface
the
Martyr
said
of
the
times
he
lived
in
,
that
whereas
Golden
Priests
were
formerly
forced
to
use
wooden
Chalices
,
Then
wooden
Priests
did
use
Chalices
of
Gold
.
And
yet
we
may
well
be
Astonisht
at
their
Monstrous
confidence
,
who
tell
us
,
that
Transubstantiation
was
believed
in
those
declining
times
.
If
it
had
been
so
indeed
,
the
Argument
from
it
would
have
Signified
nothing
,
because
there
can
be
no
Prescription
against
truth
;
and
the
sense
of
some
in
latter
ages
ought
not
carry
the
cause
against
the
general
Judgement
of
the
Primitive
and
best
times
But
in
good
earnest
,
upon
the
strictest
search
I
can
make
,
I
do
not
find
any
grounds
for
the
credit
of
the
present
Romish
Doctrine
,
either
in
[
*
](A53953-e43490-b)
*
Unus
idemque
secundum
humanam
substantiam
absens
caelo
cum
esset
in
terra
,
&
dereliquens
terram
cum
ascendisset
in
caelum
.
Secundum
divinam
verò
immensamque
substantiam
nec
caelum
dimittens
cum
de
caelo
descendit
,
nec
terram
deserens
cum
ad
caelum
ascendit
,
&c.
Fulgent
.
ad
Trasimud
.
l.
2.
c.
17.
Fulgentius
,
or
in
Id.
in
Glossa
ex
Alcuino
,
ibdi
.
Gregory
the
Great
,
who
lived
in
the
sixth
Century
;
or
in
[
*
](A53953-e43580-b)
*
Christus
in
caelum
ascendens
discessit
quidem
carne
,
sed
presens
est
majestate
,
&c.
Isid.
Hisp
.
Sentent
.
lib.
1.
Sacrificium
dictum
,
quasi
sacrum
factum
,
quia
prece
mystica
consecratur
in
memoriam
pro
nobis
Dominicae
passionis
.
Unde
hoc
eo
jubente
corpus
Christi
&
sanginem
dicimus
,
quod
dum
fit
ex
Fructibus
terrae
,
sanctificatur
&
fit
Sacramentum
operante
invisibiliter
Spititu
Dei
.
Id.
Origin
.
lib.
6.
c.
19.
Isidore
Hispalensis
,
who
flourisht
in
the
seventh
,
or
in
venerable
&c
Beda
in
Luc.
22.
Panis
ac
Vini
Creatura
in
Sacramentum
carnis
&
sanguinis
Christi
ineffabili
Spiritus
sanctificatione
transfertur
,
sicque
corpus
&
sanguis
illius
non
infidelium
manibus
ad
perniciem
ipsorum
funditur
&
occiditur
,
sed
fidelium
ore
sumitur
asl
;
salutem
.
Id.
Homil.
de
Sanctis
.
Bede
,
who
was
in
the
eighth
Age
;
no
not
in
Damascen
himself
neither
,
tho
he
be
brought
forth
by
the
Romanists
,
as
a
Champion
on
their
side
.
The
Learned
Arch
Bishop
Cranmer
hath
drawn
up
the
sense
of
Damascen
into
this
sum
,
that
the
Bread
and
Wine
are
not
so
changed
into
the
flesh
and
bloud
of
Christ
,
that
they
be
made
one
Nature
,
but
they
remain
still
distinct
in
Nature
,
so
that
the
Bread
in
it self
is
not
his
flesh
,
nor
the
Wine
his
blood
,
but
unto
them
that
worthily
eat
and
drink
the
bread
and
Wine
,
to
them
the
bread
and
Wine
be
his
flesh
and
blood
,
that
is
to
say
,
by
things
natural
,
and
which
they
be
accustomed
unto
,
they
be
exalted
unto
things
above
Nature
:
For
the
Sacramental
bread
and
Wine
are
not
bare
and
naked
figures
,
but
so
Pithy
and
effectuous
,
that
whosoever
worthily
eateth
them
,
eateth
spiritually
Christs
flesh
and
blood
.
Wherefore
(
saith
the
Holy
Martyr
)
they
that
gather
out
of
Damascen
;
either
the
natural
presence
of
Christs
body
in
the
Sacraments
of
bread
and
Wine
,
or
the
Adoration
of
the
outward
and
visible
Sacrament
,
or
that
after
Consecration
there
remaineth
no
bread
nor
Wine
,
nor
other
substance
but
only
the
substance
of
the
body
and
Blood
of
Christ
;
either
they
understand
not
Damascen
,
or
else
of
wilful
frowardness
they
will
not
understand
him
;
which
rather
seemeth
to
be
true
by
such
collections
as
they
have
unjustly
gathered
and
noted
out
of
him
.
For
Damascen
saith
plainly
,
that
as
a
burning
coal
is
not
wood
only
,
but
fire
and
wood
joyned
together
,
so
the
bread
of
the
Communion
is
not
bread
only
,
but
bread
joyned
to
the
Divinity
.
He
that
desires
further
satisfaction
as
to
this
,
may
peruse
the
whole
vindication
of
Damascen
in
the
third
book
of
the
Arch-Bishops
defence
.
This
I
shall
presume
to
say
,
that
Church
Writers
about
Damascens
time
,
and
Damascen
himself
spake
for
the
most
part
as
other
of
the
Ancients
did
:
They
spake
to
the
same
purpose
and
in
many
places
(
to
my
apprehension
)
very
clearly
and
very
agreeably
to
the
sense
of
our
own
Church
,
viz.
of
the
real
presence
of
Christs
Spiritual
body
,
(
which
in
the
next
discourses
I
shall
endeavour
to
explain
)
tho
possibly
here
and
there
we
may
light
upon
some
few
expressions
,
which
may
seem
somewhat
harsh
to
such
as
do
not
rightly
understand
the
Catholick
Faith
in
this
particular
point
.
Indeed
Cardinal
Bellarmine
doth
insinuate
,
bare
Images
naked
and
empty
Figures
,
without
the
presence
of
Christs
body
and
blood
;
and
this
they
exploded
as
unsound
,
and
uncatholick
Doctrine
.
Here
was
the
quarrel
as
to
that
point
:
For
whereas
the
Constantinopolitan
Council
had
said
,
that
the
Eucharist
became
a
Divine
body
,
the
Nicene
Council
accused
them
for
contradicting
themselves
;
for
(
said
they
)
if
it
be
the
Image
of
a
Body
,
it
cannot
be
a
Divine
Body
too
.
They
denied
the
Sacrament
to
be
a
bare
Image
;
they
affirmed
it
to
be
,
not
so
much
an
Image
as
the
very
Body
of
Christ
,
and
that
so
it
ought
to
be
called
;
but
that
they
hold
a
corporal
presence
of
Christs
Natural
flesh
and
blood
in
the
Sacrament
there
is
nothing
in
the
whole
History
o
,
that
Council
,
that
constraineth
us
to
believef
and
therefore
the
Doctrine
of
Transubstantiation
had
not
its
first
rise
then
.
In
the
ninth
Century
of
the
Body
and
Blood
of
Christ
,
to
Carolus
Calvus
then
Emperor
.
)
Rabanus
Maurus
taught
(
as
the
received
Doctrine
of
the
Church
)
that
it
is
unlawful
(
as
well
as
im
-
impossible
;
Nefas
,
is
his
word
)
to
eat
the
body
of
Christ
with
our
Teeth
;
that
Christ
is
in
Heaven
,
and
ought
to
be
there
according
to
his
flesh
;
and
that
therefore
he
left
us
this
Sacrament
as
the
visible
figure
and
character
of
his
flesh
and
Blood
.
He
distinguisheth
(
as
many
of
the
Ancients
before
him
did
)
between
the
Sacrament
,
De
Institut.
Cleric
.
lib.
1.
c.
31.
it self
turneth
to
our
Bodily
nourishment
yet
eternal
life
is
obtained
by
the
virtue
of
the
Sacrament
.
And
whereas
Paschasius
Radbertus
and
his
followers
had
now
vended
some
new
conceits
,
which
had
a
tendency
towards
the
introduction
of
the
Doctrine
of
Transubstantiation
,
he
wrote
purposely
against
them
,
as
erronous
conceits
;
some
of
late
(
says
he
)
being
not
rightly
perswaded
of
the
Sacrament
of
Christs
Body
and
Bloud
,
have
affirmed
it
to
be
that
very
Body
and
Bloud
of
our
Lord
which
was
born
of
the
virgin
,
and
wherein
the
Lord
Suffered
upon
the
Cross
,
and
rose
again
out
of
the
Sepulchre
,
That
Epistle
indeed
is
not
now
extant
,
but
the
matter
of
fact
is
certain
;
and
the
faith
of
that
great
man
,
Rabanus
,
was
so
well
know
to
be
utterly
destructive
of
the
Fancy
of
Transubstantiation
,
that
Waldensis
in
an
Epistle
to
Pope
Martin
the
5th
(
almost
600
years
after
)
had
the
confidence
to
censure
Rabanus
for
an
Heretick
,
though
he
were
no
less
then
Archbishop
of
Mentz
,
and
for
all
sorts
of
learning
had
few
in
the
Christian
world
that
were
his
Match
.
Haymo
likewise
affirmed
,
that
the
Bread
and
Wine
(
for
so
he
call
the
Elements
from
the
Nature
and
Notion
of
a
Sacramant
,
from
sense
,
from
Scripture
,
and
from
Tradition
,
that
the
Knavish
Compilers
of
the
Spanish
Index
Expurgatorius
had
no
way
They
that
had
the
management
of
the
Belgick
Index
were
somewhat
more
modest
,
for
they
profest
they
would
use
all
arts
to
Extenuate
,
and
excuse
Bertrams
errors
,
and
to
put
some
convenient
sense
to
them
,
or
by
some
device
or
other
tell
a
lye
for
him
;
and
they
were
content
that
his
Book
should
be
mutilated
,
and
some
things
purged
and
taken
away
from
it
:
this
,
I
say
,
was
more
modest
usage
,
then
what
poor
Beriram
received
at
the
hands
of
the
Other
Censors
;
and
yet
this
was
very
dishonest
too
;
and
a
plain
Sign
of
a
very
weak
cause
that
needed
such
disingenuous
Artifices
.
So
they
might
have
dealt
with
Amalarius
too
,
the
Archbishop
of
Triers
in
the
same
age
;
who
trod
in
the
steps
of
S.
Austin
,
affirming
T
is
true
,
Paschasius
Rabertus
,
who
lived
at
the
same
time
,
differed
much
in
his
opinion
from
these
great
men
,
though
it
be
hard
to
tell
what
his
opinion
was
,
so
very
Inconsistent
was
the
man
with
himself
;
as
it
usually
happens
to
Heady
Opiniators
,
especially
when
they
are
on
the
wrong
side
,
and
will
be
venturing
upon
new
discoveries
.
This
is
allowed
,
that
Paschasius
had
a
Notion
by
himself
;
but
I
think
if
it
be
searcht
well
into
,
it
will
be
found
to
come
nearer
to
the
Lutheran
Doctrine
of
Consubstantiation
,
then
to
the
Romish
Conceit
.
For
since
he
affirm'd
(
as
Rabanus
did
)
that
Christ
is
not
to
be
torn
with
mens
teeth
;
that
because
it
was
necessary
for
Christ
to
be
in
heaven
,
he
lest
us
this
Sacrament
,
to
be
the
visible
Figure
and
Character
of
his
Flesh
and
Bloud
;
that
we
drink
of
Christ
Spiritually
,
and
that
we
eat
his
Spiritual
Flesh
and
the
like
;
whether
do
these
Expression
and
Notions
tend
,
but
to
destroy
the
fancy
of
eating
Christs
Natural
Body
after
a
gross
manner
,
as
the
Doctrine
of
Transubstantiation
doth
import
?
In
the
10th
Century
we
meet
with
Theo-phylact
;
who
spake
of
the
Sacrament
in
a
Lofty
strain
(
as
many
others
before
him
did
)
and
used
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
express
the
Mutation
of
the
Elements
.
Which
Expression
the
Romanists
greedily
catcht
hold
of
,
as
if
he
intended
the
changing
of
things
out
of
one
Substance
into
another
.
But
this
is
very
wide
of
Theophylacts
meaning
,
who
plainly
intended
not
a
Real
,
Essential
change
of
the
Substance
and
Nature
of
the
Bread
and
Wine
;
but
a
Mystical
,
and
Sacramental
change
of
their
Quality
and
Condition
;
so
that
upon
&c.
Justin
Martyr
.
Apolog.
2
.
-Qui
est
e
terrâ
Panis
percipiens
invocationem
Dei
,
jam
non
communis
panis
est
sed
Eucharistie
ex
duabus
rebus
constans
,
&c.
Iren.
adv.
Har.
l.
4.
c.
34.
Consecration
they
are
no
longer
Common
things
(
as
Justin
Martyr
and
Ireneus
said
of
old
)
but
the
Elements
of
Divine
things
unto
us
,
so
that
thereby
the
Divine
body
of
Christ
is
communicated
to
every
Holy
Soul
.
The
learned
Cranmer
explains
him
rightly
,
that
as
hot
and
burning
Iron
is
Iron
still
,
so
the
kind
(
or
substance
)
of
Bread
remaining
and
continuing
,
a
Transelementation
is
made
in
.
to
the
Virtue
of
Christs
Flesh
:
which
notion
I
shall
explain
hereaster
.
In
the
mean
time
I
desire
the
Reader
to
note
once
for
all
,
that
the
Romanists
to
support
their
new
Doctrine
of
Transubstantiation
have
grosly
abused
the
ancient
Writers
of
the
Church
,
by
rendring
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Species
,
as
if
they
signified
no
more
then
shew
and
appearance
:
And
this
they
call
the
accidents
of
the
Bread
and
Wine
,
which
they
grant
to
remain
,
but
without
the
Natural
substance
or
essence
of
them
;
so
that
mens
senses
are
cousened
as
to
the
things
which
they
see
.
Whereas
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
among
the
Greeks
signifieth
not
the
appearance
or
shew
,
but
the
sort
and
kind
of
a
thing
;
and
when
it
relates
to
things
of
matter
(
as
Bread
and
Wine
)
it
signifies
the
Essence
or
substance
of
those
things
.
And
thus
the
words
form
,
likeness
,
and
fashion
,
are
used
by
St.
Paul
himself
,
in
the
second
of
Philippians
at
the
seventh
Verse
;
where
speaking
of
our
Saviour
,
he
saith
,
that
he
took
upon
him
the
form
of
a
Servant
,
after
Ages
,
to
lose
their
time
in
enquiring
after
the
manner
of
that
change
which
is
consest
to
be
in
the
Elements
.
But
even
they
were
divided
in
their
opinions
,
so
that
the
poin
was
not
agreed
upon
for
some
time
after
,
Theophylact.
For
until
the
controversie
arose
about
Berengarius
(
which
was
towards
the
end
of
the
eleventh
Century
)
it
was
matter
of
Dispute
;
some
being
of
one
opinion
,
and
some
of
another
.
They
were
only
agreed
in
this
,
that
Christ
is
really
present
in
the
Sacrament
,
but
they
could
not
tell
how
.
But
Berengarius
raised
a
dust
which
blinded
other
mens
eyes
and
his
own
too
.
His
true
Crime
seems
to
me
to
have
been
this
;
not
that
he
erroneously
disputed
about
the
manner
of
Christs
presence
,
but
that
he
denied
him
to
at
all
in
the
Sacrament
;
affirming
not
only
that
the
Elements
were
Bread
and
Wine
,
but
that
they
were
bare
bread
and
Wine
,
and
nothing
else
;
which
was
the
opinion
of
those
,
who
in
the
beginning
of
the
reformation
were
properly
called
,
Sacramentaries
,
and
which
is
the
opinion
of
those
black-mouth'd
Hereticks
the
Socinians
now
.
This
was
an
Heterodox
conceit
indeed
,
that
was
utterly
against
the
Faith
of
the
Catholick
Church
from
the
beginning
:
and
out
of
hatreed
and
detestation
of
this
foul
Error
,
the
Bishop
of
Rome
,
and
others
,
presently
fell
into
another
extreme
,
as
foul
as
that
(
as
usually
men
do
when
they
are
in
Heat
and
Passion
.
)
Then
the
Doctrine
,
not
so
much
of
Christs
real
,
as
of
his
corporal
presence
was
laid
upon
the
Anvil
,
and
Lancfranck
and
Guitmund
(
Berengarius
his
Enemies
)
Beren
.
garius
at
Rome
,
and
which
he
afterwards
retracted
,
in
Gratian
de
Consec
.
dist.
2.
c.
24.
fell
a
hammering
at
it
;
and
then
they
would
not
be
satisfyed
with
this
(
which
yet
had
satisfied
Christians
for
above
a
thousand
years
)
that
Christs
Divine
Body
is
verily
communicated
after
a
Spiritual
manner
to
the
faithful
.
But
they
would
needs
have
it
,
that
his
Natural
Body
is
actually
eaten
with
mens
mouths
,
and
handled
with
their
hands
.
However
,
this
was
the
sense
but
of
a
few
men
as
yet
,
and
all
men
were
yet
at
liberty
to
opine
and
dispute
,
as
long
as
they
did
it
Modestly
.
For
Fulbertus
was
against
the
new
opinion
;
and
at
the
second
Synod
at
Rome
against
Berengarius
,
under
Gregory
the
seventh
,
Anno
1079
,
they
did
declare
,
that
there
was
great
variety
of
opinions
about
the
Body
Peter
Lombard
(
who
was
fifty
years
after
him
)
found
it
to
be
a
moot
point
even
in
his
days
;
and
he
tells
us
himself
,
what
various
opinions
there
were
about
it
then
;
so
that
for
a
matter
of
1200.
years
together
,
P.
Lomb.
Sentent
.
l.
4.
dist.
11.
the
Doctrine
of
Transubstantation
(
you
see
)
was
not
determin'd
:
In
the
Primitive
times
,
and
for
some
Centuries
after
,
it
was
not
thought
of
:
In
later
ages
it
was
but
dreamt
of
,
and
when
men
began
to
talk
of
it
,
they
talked
as
if
they
were
asleep
,
and
they
declared
their
several
opinions
,
as
men
tell
their
Dreams
;
't
was
no
Article
of
Faith
,
no
not
in
the
Church
of
Rome
,
till
the
Lateran
Council
,
Anno
1215.
nay
,
some
Learned
men
are
of
opinion
,
that
it
was
Vide
Mr.
Thorndike
of
the
Laws
of
the
Church
p.
37
.
Bish.
Taylor
of
the
Real
Pres
.
p.
267.
not
determined
then
neither
,
but
some
time
after
.
But
let
that
rest
for
me
;
I
will
enquire
after
it
no
further
now
,
since
we
have
found
it
already
a
child
of
Fancy
,
and
an
upstart
too
,
that
was
Begotten
of
Late
,
and
brought
into
the
World
by
the
midwifry
of
time
,
but
cannot
derive
its
Pedigree
from
any
of
the
Holy
Fathers
:
we
must
lay
the
Brat
at
the
Church
of
Romes
door
;
it
is
their
own
;
and
since
they
are
so
fond
of
it
without
any
sense
or
reason
,
let
them
keep
it
if
they
please
,
(
so
they
keep
it
to
themselves
)
though
we
wish
it
had
been
an
Abortive
,
or
had
dyed
a
Chrisom
,
specially
since
it
hath
cost
so
much
Christian
Bloud
to
Foster
and
Breed
it
up
.
CHAP.
IX
.
That
though
there
be
no
Transubstantiation
,
yet
Christs
Body
is
really
in
the
Sacrament
.
A
distinction
between
Christs
Natural
and
Spiritual
Body
.
What
is
meant
by
his
Spiritual
Body
.
Why
so
called
.
That
such
a
Spipiritual
there
is
.
And
that
it
is
received
in
and
by
the
Sacrament
.
TO
proceed
,
though
there
be
no
grounds
in
the
World
for
the
opinion
of
Transubstantiation
,
yet
we
must
not
conceive
that
Christ
is
not
verily
,
really
,
and
of
a
truth
in
the
Sacrament
;
he
may
be
really
present
,
though
there
be
no
reason
to
believe
,
that
he
is
present
after
a
Corporal
manner
.
For
two
different
Substances
and
Natures
may
be
joyned
and
go
together
,
though
they
remain
distinct
in
themselves
,
and
in
their
properties
;
as
the
Soul
and
Flesh
of
a
man
are
united
in
the
same
Person
;
and
as
the
Humanity
and
Divinity
of
Christ
were
united
together
in
the
same
Lord
.
Though
we
should
suppose
that
Pillar
to
have
been
a
real
cloud
which
went
before
the
Israelites
,
yet
it
will
not
follow
that
God
was
not
in
it
,
though
we
shoiuld
suppose
those
shapes
,
to
have
been
true
Bodies
,
wherein
the
Spirits
of
God
were
wont
to
appear
to
the
old
Patriarchs
,
yet
this
doth
not
argue
,
that
Angelical
Substances
were
not
present
in
them
,
though
we
should
suppose
that
to
have
been
a
real
Dove
which
lighted
on
our
Saviour
,
and
that
to
have
been
real
Fire
,
which
sate
upon
his
Apostles
,
yet
this
will
not
argue
but
that
the
Holy
Ghost
was
in
both
.
In
like
manner
,
though
we
grant
the
Elements
in
the
Eucharist
to
be
Substantially
and
really
Bread
and
Wine
,
yet
it
will
not
follow
by
any
means
that
Christ
is
not
present
in
the
Sacrament
:
it
is
easy
to
conceive
it
possible
for
it
to
be
Bread
still
and
Christs
Body
too
,
and
to
be
wine
still
,
and
Christs
Bloud
too
:
There
may
be
an
union
of
these
two
things
,
though
we
do
not
suppose
the
Nature
of
the
one
to
be
destroyed
or
turned
into
the
nature
of
the
other
.
And
that
this
is
not
only
possible
,
but
is
certainly
so
de
facto
,
the
Scripture
doth
strongly
oblige
us
to
believe
.
For
,
1.
S.
Paul
tells
us
,
that
the
administration
of
the
Sacrament
is
the
Communion
of
Christs
Body
and
Bloud
,
1
Cor.
10
16.
which
words
are
to
be
understood
,
not
only
of
that
foederal
Vid.
S.
Chrysost●n
1
Cor.
10.
16.
Communion
which
we
have
thereby
with
Christ
;
but
moreover
of
that
real
Comunication
which
we
have
of
him
;
so
that
by
drinking
of
the
Wine
we
participate
of
Christs
Bloud
,
which
streamed
out
of
his
side
,
and
which
he
gives
us
here
,
as
well
as
he
shed
it
on
the
Cross
;
and
by
eating
of
the
Bread
,
we
do
not
only
Partake
of
his
Body
,
but
also
obtain
thereby
a
close
Conjunction
and
Coherence
with
him
,
whose
Body
it
is
:
we
are
united
to
him
by
the
Bread
,
even
as
our
Flesh
is
united
to
Christ
himself
,
as
S.
Chrysostom
affirms
,
which
doth
plainly
argue
the
real
presence
and
communication
of
his
Body
and
Bloud
.
2.
Again
whereas
S.
Paul
saith
,
I
Cor.
II.
27.
Whosoever
shall
eat
this
Bread
,
and
drink
this
Cup
of
the
Lord
unworthily
,
shall
be
guilty
of
the
Body
and
Bloud
of
the
Lord
;
he
doth
seem
manifestly
to
conclude
,
that
Christs
Body
and
Bloud
is
really
in
the
Eucharist
,
that
all
worthy
Communicants
do
indeed
receive
Christs
very
Body
and
Bloud
by
receiving
the
Elements
,
and
that
Christs
Body
and
Bloud
are
verily
tendred
and
offer'd
even
to
the
unworthy
,
though
they
receive
them
not
.
For
were
it
not
thus
,
I
would
gladly
understand
how
it
cometh
to
pass
,
that
unworthy
receiving
brings
upon
a
mans
Soul
some
peculiar
and
extraordinary
Guilt
?
If
it
be
a
special
sin
(
as
S.
Pauls
words
argues
it
to
be
)
against
the
Body
and
Bloud
of
our
Lord
,
it
must
follow
that
the
Body
and
Bloud
of
our
Lord
are
there
.
For
a
sin
is
of
a
peculiar
nature
and
consideration
,
when
it
is
acted
against
an
Object
that
is
more
peculiarly
Interested
and
Concern'd
;
so
the
sin
against
the
Holy
Ghost
seems
strictly
and
and
properly
,
to
be
a
malicious
resisting
and
reproaching
of
the
Truth
,
in
spight
of
those
Miracles
which
are
wrought
by
the
Holy
Ghost
,
for
the
Confirmation
of
the
Truth
.
A
man
is
then
said
to
be
peculiarly
guilty
of
the
sin
against
the
Holy
Ghost
,
because
in
the
working
of
Miracles
the
Holy
Ghost
is
concern'd
and
interested
after
a
peculiar
manner
.
To
this
purpose
it
is
observable
,
that
when
our
Saviour
spoke
of
this
sin
,
it
was
after
some
Miracle
that
he
had
done
,
and
by
occasion
of
the
Jews
reproaching
it
,
as
if
it
had
been
done
,
not
by
the
Power
and
Spirit
of
God
,
but
by
Beelzebub
,
It
was
especially
a
sin
against
the
Holy
Ghost
,
because
in
the
Miracle
the
Holy
Ghost
was
specially
concern'd
.
Even
so
here
unworthy
receiving
makes
a
man
guilty
of
a
sin
against
our
Lords
Body
and
Bloud
,
because
his
Body
and
Bloud
are
peculiarly
Interested
in
the
Sacrament
.
Evil
men
strike
at
Christ
then
after
a
most
sinful
sort
,
because
his
Body
and
Bloud
are
present
there
after
a
singular
manner
;
and
therefore
doth
the
sin
bring
an
extraordinary
guilt
,
because
it
is
the
doing
despight
to
the
very
Body
and
Bloud
of
Him
,
who
made
himself
an
offering
for
us
.
For
these
and
the
like
reasons
the
Catholik
Church
of
Christ
hath
in
all
ages
believed
a
real
presence
of
his
Body
and
Bloud
in
the
Sacrament
,
nor
do
I
know
any
one
Doctrine
of
Christianity
,
which
hath
come
unto
us
with
less
Contradiction
,
then
this
came
down
from
the
very
days
of
the
Apostles
,
even
to
the
times
of
Berengarius
.
And
so
true
is
this
,
that
the
Learned
know
well
,
that
the
Ancients
grounded
their
Faith
of
our
real
Union
with
Christ
upon
this
Principle
,
because
his
very
Body
and
Bloud
are
really
communicated
to
us
by
our
receiving
the
Eucharist
.
As
they
believed
S.
Chrys
.
in
1
Cor.
10.
16.
vide
&
Iren.
&
multos
alios
.
a
Supernatural
Union
between
the
Natures
in
Christ
,
so
they
believed
a
Mystical
Union
between
all
the
Faithful
and
Christ
;
and
this
they
concluded
,
because
they
believed
a
Sacramental
Union
between
Christ
and
those
Creatures
of
Bread
and
Wine
,
whereby
we
receive
Christ
.
S.
Hilary
calls
our
Conjunction
his
Nature
is
United
to
Ours
by
the
Communion
.
Our
Church
calls
it
,
the
Communion
of
the
Body
and
Bloud
of
the
Lord
,
in
a
marvellous
Incorporation
:
and
S.
Austin
himself
S.
August
.
Ep.
ad
Iren.
Communion
of
our
Saviours
very
Body
and
Bloud
,
at
and
by
the
Holy
Sacrament
.
For
the
Opening
now
of
this
great
Mystery
,
I
shall
shew
these
Five
things
.
1.
That
we
are
to
distinguish
between
Christs
Natural
and
his
Spiritual
Body
.
2.
What
is
meant
by
his
Spiritual
Body
.
3.
Why
it
is
so
called
.
4.
That
Christ
hath
a
Spiritual
Body
indeed
.
5.
That
this
Spiritual
Body
is
received
by
us
in
the
Sacrament
.
1.
We
are
to
distinguish
Christs
Spiritual
from
his
Natural
Body
;
not
as
if
he
had
two
different
Bodies
,
but
because
that
One
and
the
same
Body
of
his
is
to
be
considered
after
a
different
manner
.
Now
this
is
S.
Pauls
own
distinction
,
1
Cor.
15.
44.
There
is
a
Natural
(
or
Animal
)
Body
,
and
there
is
a
Spiritual
Body
.
The
Apostle
there
treats
of
that
Exalted
state
our
bodies
shall
be
in
after
the
Resurrection
,
how
they
shall
be
delivered
from
all
Mortality
and
Corruption
,
and
shall
be
the
everlasting
Temples
of
the
Divine
Spirit
,
and
shall
shine
with
light
like
the
Stars
,
and
shall
be
like
Angelical
Substances
and
Spirits
,
in
Comparison
;
and
all
this
,
because
our
Saviour
is
risen
,
and
gone
before
us
into
heaven
,
and
there
remaines
in
a
Glorious
Body
,
as
't
is
called
Philip.
3.
21.
Now
this
Body
of
Christ
may
be
considered
,
either
in
respect
of
its
own
Natural
Substance
,
as
it
consisteth
of
Flesh
,
Bones
,
and
Bloud
,
and
other
Constituent
and
Perfective
parts
of
humane
nature
;
and
in
this
sense
no
man
can
partake
of
the
Lords
Body
.
Or
else
it
may
be
considered
with
respect
to
his
Divinity
,
as
that
is
united
to
it
,
as
it
is
clothed
with
infinite
Majestie
,
as
it
is
replenisht
with
the
Presence
and
energy
of
the
God-head
,
as
it
casteth
live
Influences
upon
his
Church
,
by
virtue
of
the
God-head
dwelling
in
it
,
and
filleth
all
things
with
Spiritual
rayes
and
emanations
of
his
Grace
.
In
this
respect
our
Lord
is
called
a
Quickning
Spirit
,
1
Cor.
15.
45.
the
first
man
Adam
was
made
a
living
soul
,
the
last
Adam
was
made
a
Quickning
Spirit
;
because
he
giveth
life
to
every
Humble
and
Obedient
heart
here
below
,
and
through
his
Humane
Nature
dispenseth
to
every
one
the
Vertues
of
his
Passion
;
and
in
this
respect
every
good
Christian
participates
of
Christs
Body
,
that
is
of
the
Spiritualities
of
his
glorious
Body
.
The
Ancient
Christians
acknowledged
and
insisted
much
upon
this
distinction
between
the
Natural
,
and
the
Spiritual
body
of
Christ
,
confessing
the
one
to
be
in
the
Sacrament
,
but
not
the
other
.
There
is
(
Saith
Clemens
Alexandrinus
)
a
Twofold
Clem.
Alex.
Paedag.
l.
2.
in
mitio
.
Blond
of
our
Lord
;
there
is
his
Fleshly
Bloud
,
whereby
we
were
redeemed
from
destruction
;
and
there
is
his
Spiritual
Bloud
,
whereby
we
are
now
Anointed
:
and
this
is
to
drink
the
Bloud
of
Jesus
,
to
be
made
partakers
of
our
Lords
Incorruption
.
In
like
manner
,
Origen
Shewing
,
that
even
in
the
New
Testament
there
is
a
letter
which
killeth
,
if
men
do
not
understand
that
which
is
said
after
a
Spiritual
eating
Christs
Flesh
,
and
drinking
his
Bloud
,
for
(
saith
he
)
if
you
understand
this
according
to
the
sound
and
clink
of
the
Expression
,
it
is
a
killing
letter
.
S.
Jerome
also
tells
us
,
that
the
Bloud
and
Flesh
of
Christ
is
to
be
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
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
.
3.
Now
these
spiritual
Virtues
we
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
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
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
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
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
&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
&c.
Tom.
1.
P.
979.
Edit.
Par.
into
Heaven
,
that
he
might
draw
off
their
minds
from
Gross
and
Carnal
Apprehensions
,
and
that
they
might
thenceforth
know
that
the
Flesh
he
speak
of
was
to
be
Food
from
above
,
Heavenly
and
Spiritual
nourishment
that
he
And
this
was
no
more
impossible
for
him
to
do
,
than
it
was
impossible
for
him
to
fly
through
the
air
:
he
could
as
easily
make
his
Body
Spiritual
and
vital
,
as
he
could
make
an
Heavenly
of
an
Earthly
Substance
,
especially
since
he
was
God
,
which
he
put
them
in
mind
of
by
telling
them
,
that
he
was
in
Heaven
before
.
2.
But
to
clear
the
matter
fully
,
he
vers
63.
It
is
the
Spirit
that
Quickneth
,
the
Flesh
profiteth
nothing
:
meaning
(
as
S.
Cyril
excellently
understands
it
)
that
though
his
Flesh
considered
in
it self
,
could
not
quicken
any
thing
;
as
standing
in
need
it self
of
a
quickning
principle
,
yet
considering
the
Mystery
of
the
Incarnation
,
and
how
the
Word
dwelleth
in
the
Flesh
,
we
are
to
conclude
,
that
even
the
Body
of
Christ
hath
a
quickning
Faculty
,
being
united
to
that
Word
which
giveth
life
to
all
.
For
the
corruptible
Nature
of
Man
did
not
degrade
the
Word
by
being
joyned
unto
it
,
but
became
it self
exalted
into
a
far
better
condition
;
so
that
though
it
Quickneth
not
of
it
self
,
yet
it
doth
by
the
Energy
and
Operation
of
the
Word
,
the
Spirit
or
Deity
of
Christ
,
the
plenitude
whereof
dwelleth
in
our
Saviours
Flesh
bodily
,
and
so
maketh
it
Vivisick
.
This
truth
being
laid
down
,
that
our
Lords
Body
is
full
of
Vital
virtue
by
being
united
to
the
Godhead
,
it
followeth
very
plainly
,
that
we
must
not
think
of
eating
the
Natural
and
Heavenly
Substance
of
our
Lords
Body
after
a
Bodily
manner
,
with
our
mouths
;
But
of
receiving
into
our
Hearts
and
Souls
the
Spiritual
Virtues
of
his
glorified
Flesh
with
a
lively
Faith
:
the
words
that
I
speak
unto
you
,
they
are
Spirit
and
they
are
Life
,
saith
Christ
:
meaning
thus
much
(
according
to
Athanasius
)
that
my
Body
which
is
given
for
the
World
,
shall
be
given
for
food
,
to
be
ministred
to
every
one
after
a
Spiritual
manner
:
his
words
are
Spiritual
,
and
to
be
spiritually
understood
(
as
S.
Cyril
,
S.
Chrysostom
,
and
the
rest
all
say
)
that
is
to
be
interpreted
of
that
Spirit
which
is
Life
,
and
which
giveth
life
,
and
of
those
Spiritual
Influences
which
come
from
Christs
Heavenly
Body
,
by
the
virtue
,
energy
,
and
operation
of
that
Eternal
vivifick
Word
which
abideth
in
it
.
From
this
whole
discourse
of
our
Saviour
(
especially
as
it
is
explained
by
those
two
great
Luminaries
of
the
Church
,
S.
Cyril
and
Athanasius
)
we
are
to
conceive
,
that
the
Humane
Nature
of
Christ
,
being
taken
Divine
Spirit
,
that
it
is
become
a
Spiritual
Body
:
Not
that
it
hath
lost
the
Nature
of
Flesh
,
but
because
it
is
Hypostatically
united
to
the
Godhead
,
by
reason
of
which
Union
it
is
endued
with
an
enlivening
S.
Aug.
Tom.
10.
Hom.
27.
Power
,
and
the
Man
Christ
Jesus
(
that
Quickning
Spirit
)
doth
through
his
Glorified
Humanity
dispense
those
Spiritual
Virtues
,
which
are
the
proper
Food
and
Nutriment
of
the
Soul
,
and
are
fitly
called
Christs
Spiritual
Body
,
Christs
Spiritual
Flesh
and
Bloud
.
This
may
be
further
illustrated
yet
by
considering
what
S.
Paul
saith
1
Cor.
10.
3
,
4.
how
that
our
Fathers
in
the
wilderness
did
all
eat
the
same
spiritual
meat
;
and
did
all
drink
the
same
Spiritual
drink
(
meaning
,
that
they
had
the
same
Spiritual
meat
and
drink
with
us
.
For
they
drank
of
that
Spiritual
Rock
that
went
with
them
,
and
that
Rock
was
Christ
.
And
how
did
they
eat
and
drink
of
Christ
,
but
by
receiving
from
him
those
Graces
and
Vertues
,
which
have
all
along
been
the
Portion
and
Sustenance
of
the
Faithful
?
For
Christ
was
with
all
Believers
under
the
Law
,
before
his
manifestation
in
the
Flesh
;
they
were
continually
under
his
care
and
Providence
their
Souls
lived
by
his
Divine
Influence
,
as
their
Bodies
were
supported
with
Manna
,
and
were
refresht
by
waters
out
of
the
Rock
.
Now
these
were
Figures
of
good
things
to
come
,
that
when
Christ
the
true
Manna
should
descend
from
Heaven
,
and
should
be
smitten
upon
the
Cross
,
as
the
Rock
(
which
prefigur'd
him
)
was
smitten
with
Moses
Rod
,
he
would
ever
be
life
and
aliment
to
those
that
should
believe
on
his
Name
,
and
that
that
Body
of
his
,
which
was
to
be
smitten
,
as
the
Rock
was
,
should
send
forth
such
abundant
,
salutary
streams
of
Living
waters
,
as
would
Quench
the
thirst
of
every
true
Israelite
to
all
Eternity
.
And
this
real
(
but
Ineffable
)
presence
of
Christs
Grace
and
Virtues
is
that
,
which
the
Doctors
of
the
Christian
Church
meant
,
when
they
speak
with
such
ravishment
of
the
Presence
of
the
Holy
Jesus
with
us
poor
mortals
in
this
vale
of
misery
.
They
entertain'd
not
any
mean
and
nauseous
conceits
of
the
presence
of
Christs
Natural
Body
,
whether
in
or
out
of
the
Sacrament
;
but
they
were
taken
up
with
Noble
and
Lofty
speculations
,
and
they
fixt
their
minds
upon
the
Divine
and
Mysterious
consideration
of
those
Beatifying
streams
of
Grace
,
which
spring
from
Christ
(
the
Fountain
of
everlasting
life
)
and
are
conveyed
unto
his
Church
through
his
Humanity
,
by
the
efficacious
operation
of
his
Divine
Spirit
.
The
Anciens
considered
,
that
the
eating
of
Christ
Natural
Flesh
;
and
the
drinking
of
his
Natural
Bloud
(
were
the
thing
possible
,
and
consistent
with
Humanity
)
could
not
be
profitable
,
could
not
be
to
any
purpose
in
comparison
of
those
vital
and
operative
Virtues
,
which
flow
from
Christ
,
and
Quicken
all
that
are
capable
and
apt
to
be
quickned
:
and
therefore
their
meditations
soared
high
,
they
listed
up
their
own
minds
to
Heaven
,
instead
of
bringing
down
Christ
upon
the
Earth
,
they
minded
and
spake
of
the
real
presence
of
his
Spiritual
Body
only
.
And
when
we
find
some
of
them
to
speak
,
as
if
the
Nature
and
Substance
of
Christ
were
exhibited
to
us
,
we
should
consider
what
they
themselves
meant
by
those
and
the
like
expressions
,
For
they
spake
like
Divines
,
that
were
full
of
Lofty
and
Seraphick
notions
,
and
were
forced
to
speak
of
Mysteries
in
a
high
strain
,
giving
the
Elements
in
the
Sacrament
becoming
and
honourable
Humane
Nature
,
as
it
is
Quickned
and
made
quickning
to
us
by
the
Power
of
the
Eternal
Word
in
conjunction
with
it
.
As
S.
Austin
.
says
Aug.
Tractat.
50.
in
John
.
plainly
,
in
respect
of
that
Body
which
was
assumed
by
the
Word
,
which
was
born
of
the
Virgin
,
which
was
apprehended
by
the
Jews
,
which
was
nailed
to
the
Tree
,
which
was
taken
down
from
the
Cross
,
and
was
wrapped
up
,
and
laid
in
the
Sepulchre
,
in
respect
of
that
Body
we
have
him
not
with
us
;
but
in
respect
of
his
Majesty
,
in
respect
of
his
Providence
,
in
respect
of
his
Ineffable
and
invincible
Grace
,
that
promise
of
his
is
fulfilled
,
lo
I
am
with
you
alwayes
even
unto
the
end
of
the
world
.
And
speaking
of
the
Eucharist
he
doth
distinguish
between
S.
Aug.
Tractat.
26.
in
John
.
Usque
ad
Spiritûs
participationem
manducemus
&
bibamus
.
Id
Tract.
27.
the
Sacrament
it
self
,
and
the
virtue
of
the
Sacrament
,
calling
that
,
the
Grace
of
Christ
,
which
is
not
consumed
with
our
Teeth
,
and
the
participation
of
the
Spirit
.
This
is
that
which
S.
Austin
elsewhere
calls
the
Intelligible
,
the
Invisible
,
the
Spiritual
Body
of
Christ
:
that
which
Ireneus
calls
the
Heavenly
thing
;
that
which
Clement
and
Jerome
call
the
spiritual
Flesh
and
Bloud
of
the
Lord
,
That
which
Pseudo-Cyprian
calls
the
Divine
Virtue
,
the
Divine
Essence
,
the
Divine
Majesty
,
the
participation
of
the
Spirit
,
the
drink
which
flowes
and
streams
from
that
Spiritual
Rock
,
Christ
Jesus
:
That
which
S.
Ambrose
calls
,
the
spiritual
Aliment
,
and
the
Body
of
a
Divine
Spirit
;
that
which
others
call
,
the
Lords
Immortality
,
his
Divine
Body
,
the
Truth
of
his
Body
,
the
Nutriment
of
the
Inward
Man
,
the
vital
Pulment
of
the
Incarnate
Deity
:
and
divers
other
expressions
we
meet
with
in
old
Authors
,
signifying
the
wonderful
vertues
of
Christs
Glorified
Humanity
,
whereof
every
Faithful
Soul
is
made
Partaker
.
S.
Ifidore
Pelusiot
conceived
,
that
the
roasting
Dialact
.
pag.
33.
&
34.
Non
hic
cogitandûm
est
nos
crudas
bominis
carnes
comedere
,
vel
sanguinem
bibere
:
Sed
verba
spiritalia
esse
,
&
spiritualiter
intelligenda
;
carnem
quidem
&
sanguinem
nominari
,
sed
de
Spiritu
&
Vita
,
idest
vivifica
dominicae
carnis
virtute
debere
intellagi
,
&c.
Ibid.
pag.
25.
Quia
figur
a
veri
corporis
panis
est
,
jure
Corpus
appellatur
,
&
quia
virtutem
ejusdem
vitalem
conjunctam
habet
multo
magis
,
tum
vero
maxime
quod
utrumque
complectitur
.
Ibid.
pag
54.
Panis
Domini
,
Corpus
Christi
est
,
quia
gratiam
&
virtutem
ejus
vitalem
conjunctam
habet
.
Quod
outem
haec
non
commentitia
,
aut
nuper
nata
sententia
est
,
sed
ab
antiquis
recepta
&
approbata
Scriptoribus
,
claris
ipsorum
testimoniis
confirmabimus
.
Ibid.
pag.
57.
about
the
Sacrament
)
and
he
too
goes
altogether
this
way
,
shewing
,
that
that
Body
of
Christ
which
is
present
with
us
,
is
his
spiritual
Body
,
and
that
we
communicate
thereof
by
deriving
Efficacy
,
Power
,
and
Vital
Virtue
from
the
Body
of
the
Lord
.
And
this
account
I
am
the
better
pleased
and
satisfied
with
,
because
it
was
a
Notion
that
was
en
tertained
and
really
asserted
;
by
a
very
Learned
Doctor
of
our
own
Church
,
with
we
must
not
collect
(
saith
he
)
that
Christs
Body
,
because
comprehended
within
the
Heavens
,
can
exercise
no
real
operation
upon
our
Bodies
or
Souls
here
on
Earth
;
or
that
the
live
Influence
,
of
his
Glorified
Humane
Nature
may
not
be
diffused
through
the
World
,
as
he
shall
be
pleased
to
dispense
it
:
no
,
we
must
not
take
upon
us
to
limit
or
bound
the
Efficacy
of
Christs
Body
upon
the
Bodies
or
Souls
which
he
hath
taken
into
his
Protection
:
there
are
Influences
of
Life
which
his
Humane
Nature
doth
distill
from
his
Heavenly
Throne
:
And
the
Sacramental
Bread
is
called
his
Body
,
and
the
Sacramental
Wine
his
Bloud
,
as
for
other
reasons
,
so
especially
for
this
,
because
the
Virtue
and
Influence
of
his
most
Bloudy
Sacrifice
is
most
plentifully
,
and
most
effectually
distilled
from
Heaven
unto
the
worthy
Receivers
:
and
many
more
things
he
saith
to
the
same
effect
.
By
this
account
we
may
easily
undergand
the
meaning
of
the
sixth
chapter
of
S.
John
,
which
hath
so
puzled
many
Learned
Interpreters
;
and
we
may
fairly
give
the
reason
of
the
Sentence
of
our
Lords
,
Except
ye
eat
the
Flesh
of
the
Son
of
man
,
and
drink
his
Bloud
,
ye
have
no
life
in
you
.
For
the
Principle
of
life
comes
from
our
Lords
Glorified
Humanity
;
and
unless
we
receive
into
our
Souls
the
vital
Virtue
which
distilleth
from
it
,
we
can
be
in
no
other
than
a
dead
Condition
.
I
do
not
mean
,
that
't
is
impossible
to
have
life
without
receiving
the
Sacrament
:
no
,
there
is
that
which
Divines
call
a
Sacramental
and
Spiritual
receiving
of
Christ
,
and
a
Spiritual
receiving
only
:
when
men
eat
and
drink
after
a
right
manner
,
they
receive
both
the
Sacrament
and
also
the
thing
or
virtue
of
the
Sacrament
:
but
yet
men
may
derive
(
and
by
Faith
do
derive
)
virtue
from
Christ
without
the
Sacrament
)
(
if
they
do
not
abstain
through
negligence
,
or
the
love
of
sin
,
and
the
like
.
)
The
Grace
of
God
is
not
tyed
to
Sacraments
so
,
but
that
God
may
dispense
it
as
he
pleaseth
;
nor
are
we
to
conceive
,
that
the
Blessed
Body
of
Christ
doth
quicken
none
but
at
the
Communion
.
CHAP.
X.
That
Christs
Spiritual
Body
is
actually
,
verily
,
and
really
taken
and
received
by
the
Faithful
in
the
Lords
Supper
.
Proved
from
the
Analogy
thereof
to
other
Sacrifical
Feasts
among
Jews
and
Heathens
.
From
S.
Pauls
Viscourse
,
1
Cor.
10.
and
from
the
sense
of
the
Catholick
Church
.
Several
advantages
gained
by
this
Notion
.
5.
BUt
yet
the
celebration
of
the
Communion
is
the
Ordinary
,
standing
,
and
effectual
means
,
to
make
us
partakers
of
Christs
Virtues
and
Spirit
:
And
this
is
the
last
thing
I
shall
shew
(
for
the
conclusion
of
this
whole
point
)
that
the
spiritual
Body
of
Christ
,
which
in
some
measure
is
given
in
general
to
all
faithful
Christians
,
is
effectually
,
certainly
,
and
abundantly
given
,
particularly
to
all
Devout
and
Faithful
Communicants
.
And
here
to
touch
a
little
upon
the
Effects
of
the
Ancient
Sacrifical
Banquets
,
which
have
been
spoken
of
before
:
It
is
observable
,
that
those
Mysteries
were
not
things
of
an
empty
nature
to
those
that
communicated
thereof
,
but
were
attended
with
the
operation
and
efficacy
either
of
Divine
or
Diabolical
Powers
.
1.
That
great
care
and
Reverence
which
was
required
of
the
Jew
under
pain
of
death
,
for
the
due
celebration
of
the
Paschal
Supper
,
was
a
clear
argument
,
that
God
himself
intended
to
be
with
them
at
the
time
,
after
a
more
Peculiar
manner
,
and
to
scatter
his
Heavenly
Blessings
among
them
.
The
intent
of
that
,
and
other
Religious
Mysteries
was
that
the
Souls
of
Gods
People
might
be
united
to
the
Divine
Nature
,
and
might
be
Inspired
by
the
Divine
Mind
,
as
Abarbanal
tells
us
.
To
this
purpose
the
Learned
Masius
observes
,
in
fine
.
that
some
Hebrew
Doctors
believed
so
great
a
Mystery
to
have
been
in
the
Paschal
Sacrifice
,
as
that
thereby
God
did
after
some
sort
first
of
all
Communicate
his
Divinity
unto
Men.
And
he
cites
a
passage
in
a
Book
of
Rabbi
Judas
,
where
he
saith
,
that
by
means
of
the
Passeover
God
did
close
Communion
with
himself
,
that
by
his
Divine
Power
they
did
abide
in
him
,
as
the
week
of
a
candle
abideth
in
the
Light
;
and
that
this
was
mystically
signified
by
those
words
,
Levit.
11.
45.
I
am
the
Lord
,
that
bringeth
you
up
out
of
the
Land
of
Egypt
,
to
be
your
God
;
meaning
(
as
that
Rabbi
interprets
it
)
that
I
might
impart
unto
you
mine
own
Divinity
.
Where
the
same
Author
also
takes
notice
of
a
saying
in
Philo
,
that
by
the
Passeover
,
was
signified
the
passing
of
our
mortal
and
corruptible
nature
into
God
,
that
is
,
the
changing
and
raising
of
it
into
the
Divine
Nature
.
And
for
the
understanding
of
these
Mysterious
Spiritual
Influences
and
Divine
virtues
at
the
Passoever
;
as
Christ
doth
now
bless
Communicants
with
at
the
Eucharist
,
to
be
meat
and
drink
indeed
to
the
Souls
of
his
Disciples
.
2.
As
the
Jews
did
partake
of
God
at
the
Paschal
Supper
,
so
did
the
Heathens
partake
of
Divels
at
their
Sacrifical
Banquets
.
That
there
were
Demoniacks
of
old
,
people
that
were
inspired
by
Divels
,
and
possest
with
Divels
,
is
out
Tertull.
Apolog.
c.
23.
de
Daemonibus
.
of
all
controversie
:
for
the
Ancient
Christians
were
commonly
wont
to
force
them
out
of
men
,
and
to
put
them
to
a
great
deal
of
Torment
.
The
Divel
had
many
opportunities
and
ways
of
getting
this
power
over
people
,
God
permitting
it
so
to
be
in
vengeance
for
their
wickednesses
.
So
Tertullian
tells
a
story
of
a
Christian
woman
,
that
going
to
see
an
Heathen
found
her
in
his
Dominions
.
But
never
did
these
Infernal
Spirits
take
greater
advantage
over
men
,
nor
seize
them
more
effectually
,
than
when
they
did
Sacrifice
unto
them
,
and
did
eat
of
their
Sacrifices
in
their
Temples
.
Then
these
Demons
did
sometimes
appear
unto
them
,
as
they
did
to
Julian
:
sometimes
cut
themselves
with
knives
and
Lances
,
till
the
Bloud
gushed
out
upon
them
.
Sometimes
the
Divels
did
Influence
them
so
,
that
they
were
full
of
Poetical
strains
,
could
[
*
](A53953-e55440-b)
*
So
the
Enthei
Sacerdotes
mentioned
by
several
Authors
.
Pleni
&
mixti
Deo
vates
;
Minut.
Fael
.
And
such
was
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Pythia
vates
(
like
that
Phythoniffa
,
1.
Sam.
2
8.
called
by
the
Seventy
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
vide
Gyrald-Hist
.
Deor.
Syntagm.
7.
pag.
222.
deliver
Oracles
,
and
by
the
help
of
the
Demons
within
them
,
could
foretel
things
to
come
,
could
Divine
;
and
presage
events
,
after
they
had
Amient
Chaldeans
were
wont
to
eat
Flesh
and
Drink
Bloud
with
their
Idols
,
because
they
had
thereby
such
Communication
with
Demons
,
that
they
familiarly
conversed
with
them
,
and
told
them
what
would
happen
in
process
of
time
.
Which
he
also
confirms
out
of
another
Rabbi
,
who
saith
,
that
by
this
kind
of
Communion
with
Divels
,
at
their
Tables
,
the
Chaldeans
were
able
,
to
Prophesie
and
foretell
things
to
come
.
To
all
which
I
shall
onely
add
,
that
those
lewd
Hereticks
,
who
used
Inchantments
and
Magical
Arts
(
as
many
of
them
did
)
in
the
Primitive
times
of
Christianity
,
did
learn
to
deal
with
Divels
,
and
taught
others
to
deal
and
to
be
possest
with
Divels
also
,
by
means
of
those
Mysteries
which
they
used
in
Imitation
of
the
holy
Eucharist
,
that
was
used
by
the
Catholicks
:
and
to
this
purpose
Ireneus
tells
us
particularly
of
that
Wizard
Marcus
,
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
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
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
Body
of
Christ
?
that
is
,
doth
it
not
work
this
in
Us
,
that
our
bodies
participate
of
the
Immortality
and
glory
of
our
Head
?
This
is
the
meaning
,
saith
he
,
that
the
participation
of
the
Bread
and
Cup
of
the
Lord
hath
this
effect
,
that
our
souls
and
Bodies
are
thereby
made
conformable
and
Like
to
the
soul
and
Body
of
our
Redeemer
.
We
eat
participation
of
Christs
Spirit
;
so
that
we
are
the
members
of
his
Body
,
and
are
enlivened
by
his
Spirit
.
Indeed
Anselm
was
but
a
late
Writer
in
comparison
(
for
he
lived
in
the
11th
.
Century
.
)
But
in
this
he
spake
the
sense
of
the
Ancient
Doctors
of
the
Catholick
Church
;
whose
faith
it
was
,
that
Christs
Humane
nature
,
by
being
united
to
the
Deity
,
hath
a
Quickning
faculty
,
so
that
all
true
believers
do
receive
Quickning
Virtues
from
him
,
specially
by
a
due
use
of
the
blessed
Eucharist
.
That
this
was
the
Catholick
faith
appears
by
one
pregnant
instance
,
which
hath
not
been
taken
notice
of
by
many
Writers
upon
this
Subject
.
A
little
above
400
years
after
our
Saviour
,
Nestorius
the
Heretick
taught
,
that
the
Divinity
and
Humanity
of
our
Lord
was
not
united
in
one
person
.
Upon
this
a
General
Council
met
at
Ephesus
,
and
unanimously
condemned
this
Heresie
.
S.
Cyril
of
Alexandria
was
a
great
man
at
the
Council
and
had
a
great
hand
in
the
condemnation
of
Nestorius
;
and
one
Reason
he
gave
to
justifie
their
proceedings
was
this
,
because
,
Nestorius
by
that
his
Doctrine
made
void
the
Virtue
of
the
Sacrament
.
And
how
did
they
conclude
so
?
why
this
was
the
principle
of
S.
Cyril
and
the
rest
of
them
,
that
the
Body
of
Christ
is
Vivifick
,
and
that
the
Souls
of
Communicants
live
by
receiving
Vital
Virtue
from
it
.
Now
,
if
(
as
Nestorius
said
)
the
Divinity
and
Humanity
of
Christ
be
not
United
,
it
is
impossible
for
his
Flesh
to
yield
any
Life
;
because
no
flesh
quickneth
of
it self
,
neither
can
Christs
flesh
Quicken
,
but
by
the
power
of
the
Word
.
Seeing
therefore
,
that
Heretick
denyed
the
Union
between
the
Word
and
the
Flesh
of
Christ
,
it
would
follow
of
necessity
,
that
the
Body
of
Christ
is
not
vivifick
,
and
consequently
that
we
receive
no
vital
virtue
from
it
at
the
Sacrament
;
which
Doctrine
being
contrary
to
the
Common
Faith
,
the
Author
of
it
,
Nestorius
,
and
his
followers
were
very
justly
Anathematiz'd
.
Whosoever
reads
the
History
of
that
Council
with
indifferency
of
judgement
,
may
easily
perceive
that
the
sence
of
the
Church
at
that
time
was
,
that
at
the
Holy
Communion
men
receive
Divine
and
heavenly
Virtues
from
our
Saviours
glorified
Humanity
,
so
that
we
live
by
Him
through
the
Communication
of
his
Virtues
,
as
he
himself
lived
by
the
Father
through
the
Communication
of
his
Nature
.
And
I
am
sufficiently
satisfied
,
that
this
was
the
faith
of
the
Catholick
Church
both
before
that
Councel
,
and
also
for
many
ages
after
it
.
Thus
when
St.
Ignatius
intimates
,
that
the
Eucharist
is
the
Flesh
of
Christ
,
't
is
clear
to
me
,
that
he
meant
Christs
spiritual
Flesh
,
as
Clemens
Alexandrinus
,
and
St.
Jerome
expresly
called
it
,
meaning
the
Spiritual
Virtue
of
his
flesh
by
reason
of
its
Hypostatical
Union
with
the
Deity
.
When
Ireneus
said
,
that
the
Eucharist
consisteth
of
two
things
,
the
Earthly
and
the
Heavenly
thing
,
't
is
plain
that
by
the
Heavenly
thing
he
meant
(
not
Christs
solid
,
Natural
Body
,
but
)
that
Heavenly
Grace
and
Virtue
which
goeth
along
with
the
Sacrament
.
When
Justin
Martyr
compared
the
Mystery
of
the
Eucharist
with
the
Mystery
of
the
Incarnation
,
I
cannot
doubt
but
he
meant
,
that
,
as
in
the
one
there
was
a
Personal
union
between
Humanity
and
Divinity
,
so
in
the
other
there
is
a
Sacramental
Union
between
Bread
and
Spirit
,
when
the
Pseudo
Dionysius
affirms
,
Divine
things
of
Christ
,
't
is
but
fair
to
understand
him
to
speak
of
those
Divine
Virtues
and
influences
wherewith
the
Holy
Jesus
doth
bless
every
humble
and
devout
heart
.
When
Clemens
Alexandrinus
spiritual
virtue
,
his
plain
meaning
was
,
that
there
is
a
change
,
not
of
the
substance
,
but
of
the
quality
of
the
Bread
,
so
that
by
the
manducation
thereof
spiritual
Virtue
is
given
to
the
worthy
Receiver
.
When
Origen
,
speaking
of
the
Bread
,
calls
it
the
Typycal
and
Symbolical
Body
of
Christ
(
or
the
figure
and
Type
Julius
Fermicus
,
&c.
Jul.
Firmic
.
de
Errore
Profan
.
Gent.
in
Bibliotheca
Patrum
.
the
receiving
the
substance
of
Christs
Majesty
,
is
the
very
same
thing
with
the
eating
of
his
flesh
,
and
the
drinking
of
his
Blood
,
what
can
he
mean
by
the
substance
of
Christs
Majesty
,
but
those
substantial
and
Divine
influences
which
come
from
his
Throne
of
Glory
,
whereby
we
are
made
partakers
of
the
Divine
Nature
(
as
St.
Peter
&c.
Hilar.
de
Trin.
lib.
8.
speaks
)
or
as
St.
Hilary
expresseth
it
,
whereby
we
are
made
partakers
of
the
Nature
of
his
Flesh
(
glorified
?
)
when
St.
Cyril
of
Jerusalem
saith
of
the
Bread
,
(
as
he
did
of
the
Oyntment
which
was
used
in
those
days
)
that
after
that
we
take
't
is
plain
that
he
means
those
spiritual
influences
which
are
derived
from
him
.
When
St.
Chrysostom
the
Glorified
Body
of
Christ
is
vivisick
,
and
makes
the
Sacrament
vivisick
too
;
and
saith
that
God
condescending
to
our
weakness
Virtue
of
Life
into
the
Bread
and
Wine
that
are
before
us
turning
them
into
the
Energy
(
or
efficacy
)
of
his
own
flesh
,
so
that
a
quickning
principle
may
be
in
us
;
the
sense
is
so
plain
and
satisfactory
that
I
will
presume
to
say
,
were
St.
Cyril
alone
allowed
to
be
judge
in
this
case
,
there
would
hardly
be
any
●●●●●oversie
at
all
in
the
Christian
World
about
the
blessed
Sacrament
,
unless
it
were
this
,
who
should
receive
it
oftnest
,
and
with
the
great
est
reverence
.
This
Divine
and
spiritual
virtue
derived
from
Christ
,
and
conveyed
into
the
Sacrament
,
is
that
which
Theodoret
means
by
that
Grace
,
which
he
saith
de
duab
.
Nat.
in
Christo
.
this
heavenly
food
;
that
which
Theophylact
meant
by
the
Virtue
of
Christs
Flesh
and
Blood
;
that
which
Hugo
de
St.
Victore
meant
by
the
efficacy
of
the
Sacrament
,
by
the
spiritual
Grace
,
and
by
Christs
spiritual
Flesh
;
that
which
Pope
Gelasius
meant
by
that
Divine
thing
in
the
Eucharist
,
whereby
we
are
made
partakers
of
the
Divine
Nature
;
that
which
Beriram
Divine
word
,
the
Virtue
of
Christs
Body
and
blood
,
the
invisible
efficacy
,
the
spiritual
flesh
and
blood
of
our
Saviour
,
and
abundance
of
expressions
more
to
the
same
purpose
,
in
his
admirable
Book
to
Carolus
Calvus
.
'T
is
that
too
which
Isidore
Hispalensis
meant
de
Eccl.
Offis
.
by
the
Divine
Virtue
which
worketh
salvation
under
the
cover
of
earthly
things
:
That
which
Haymo
meant
by
the
grace
of
in
Cor.
11.
Sanctification
,
whereby
he
saith
the
Plenitude
of
the
Deity
,
and
the
Divinity
of
de
Euchar.
the
Eternal
Word
filleth
the
Elements
:
That
which
Paschasius
Ratbertus
himself
meant
by
the
Spiritual
Flesh
of
Christ
,
that
vital
Portion
which
every
good
Communicant
receives
of
the
fullness
of
Christs
Divinity
:
Lastly
,
't
is
that
which
&c.
Pseudo-Cyprian
.
de
Caen.
Dom.
—
Et
Superius
lumen
in
inferiora
diffusum
,
claritatis
suae
plentitudine
a
fine
usque
ad
finem
attingens
,
totum
apud
se
manens
,
totum
se
omnibus
commodat
,
&
caloris
illius
identitas
ita
corpori
assidet
,
ut
a
capite
non
recedat
.
Id.
ib.
the
Pseudo
-
Cyprian
meant
by
that
Divine
Vertue
which
he
acknowledged
to
be
in
the
Sacrament
,
that
Supersubstantial
Bread
,
(
as
he
calls
it
)
that
Divine
Essence
,
and
Majesty
which
accompany
the
Elements
,
that
effect
of
Eternal
Life
,
and
that
Latent
Spirit
,
whereof
every
devout
and
well
disposed
Christian
doth
participate
.
I
have
not
time
to
look
into
every
particular
Church-Writer
:
but
this
I
will
presume
to
affirm
,
that
where
any
of
the
Ancients
do
harp
upon
Christs
presence
in
the
Sacrament
,
they
mean
his
presence
by
his
Grace
and
Virtue
,
and
where
they
speak
intelligibly
and
distinctly
of
this
matter
,
they
speak
plainly
to
this
purpose
;
intending
by
the
body
and
bloud
of
Christ
,
which
we
receive
,
neither
more
nor
less
,
then
those
efficacious
Virtues
which
are
derived
to
his
Church
from
his
glorified
Humanity
;
this
they
call
his
Body
and
Bloud
,
especially
when
they
call
it
,
by
way
of
distinction
,
the
spiritual
Body
,
and
the
spiritual
Bloud
of
our
Blessed
Redeemer
.
And
this
account
is
the
rather
to
be
received
by
us
for
several
good
Reasons
.
1.
Because
it
makes
this
great
Mystery
very
easie
to
be
understood
,
so
that
without
any
straining
of
our
wits
,
or
forcing
of
Scripture
,
we
may
readily
and
clearly
conceive
how
we
are
said
to
Communicate
of
Christs
Body
and
Bloud
.
For
do
but
conceive
a
notion
of
Christs
spiritual
Body
,
and
the
account
is
very
short
,
and
the
matter
is
very
intelligible
.
2.
It
shews
the
sense
of
the
Catholick
Church
in
former
Ages
to
be
the
same
with
ours
now
.
For
Christians
did
ever
acknowledge
two
different
things
in
this
Mystery
,
the
outward
sign
,
and
the
inward
Grace
,
and
accordingly
they
did
every
set
a
different
Price
upon
these
two
things
,
valuing
most
of
all
the
spiritual
Grace
,
but
yet
Honouring
the
Element
for
the
Grace
sake
.
Many
times
indeed
they
called
the
bread
,
Christs
Body
,
because
it
signifies
,
and
represents
and
exhibits
it
;
but
usually
they
called
the
Elements
,
the
Types
,
the
Antitypes
,
the
Figures
,
the
Images
,
the
Signs
of
our
Lords
Body
and
Bloud
;
so
the
Author
of
the
Constitutions
,
Pseudo
Dionysius
,
Clemens
Alexandrinus
,
Tertullian
,
Theodoret
,
Eusebius
,
Chrysostom
,
Origen
,
Cyril
,
Basil
,
Macarius
,
Jerome
,
Gregory
Nazianzen
,
and
divers
more
:
so
that
we
may
well
laugh
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
[
*
](A53953-e60890-b)
*
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
&
l●●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
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
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
to
mean
purposes
;
but
his
office
is
,
by
kindly
and
gracious
operations
,
to
renew
mens
minds
and
to
bring
their
hearts
still
more
and
more
to
such
a
temper
and
frame
,
as
is
suitable
to
the
Laws
of
the
Gospel
.
So
that
our
drinking
of
the
Spirit
at
the
Holy
Communion
must
necessary
have
this
effect
,
that
those
good
things
are
establisht
,
which
were
wrought
in
us
before
,
by
the
Spirits
Energy
.
No●
is
this
any
more
,
than
what
Devout
Communicants
find
to
be
true
by
their
own
experience
:
their
minds
are
then
fixt
upon
things
of
Heaven
;
their
sense
of
Christs
Love
is
then
strong
;
their
affections
to
him
are
then
warm
;
their
hope
in
him
is
then
lively
and
comfortable
;
their
Charity
to
others
is
then
great
;
and
their
whole
Soul
is
full
of
the
most
ravishing
Pleasures
:
so
that
were
men
careful
,
not
to
stifle
or
resist
the
Spirit
,
but
to
keep
themselves
so
well
disposed
all
their
time
,
as
they
are
when
they
go
from
the
Lords
Table
,
it
would
be
impossible
either
for
their
salvation
to
be
insecure
,
or
for
their
minds
to
be
uneasie
.
And
yet
Faustus
Socinus
will
by
no
means
allow
our
Faith
to
be
at
all
Confirm'd
by
the
use
of
the
Lords
Supper
.
He
looks
upon
that
Holy
Rite
as
a
work
of
our
own
(
as
he
is
pleas'd
to
call
it
)
as
an
ordinary
thing
that
we
do
among
one
another
,
in
Commemoration
of
the
Lords
Death
,
but
not
as
a
Mystery
whereby
we
receive
any
benefit
▪
any
advantage
from
God
.
But
though
the
Heretick
be
so
admired
,
as
a
great
man
of
sense
and
reason
,
yet
he
trifles
altogether
,
and
talks
Impertinently
and
Idly
upon
this
,
as
he
doth
Sophistically
upon
the
Rest
of
his
own
notions
.
For
why
doth
not
the
celebration
of
this
Mystery
confirm
our
Faith
?
Why
(
saith
Socinus
)
the
distribution
of
the
bread
and
wine
cannot
do
it
,
because
they
are
mean
things
,
which
testifie
&c.
Socin
.
de
usu
S.
Caen.
nothing
,
which
shew
no
reasons
for
our
Faith
,
nor
contain
any
thing
that
perswadeth
us
to
believe
,
that
Christs
Body
was
Broken
,
or
that
his
Bloud
was
shed
for
us
.
Now
the
Heretick
and
his
followers
in
this
argument
,
do
first
mistake
the
Question
:
for
we
do
not
say
,
that
the
bare
distribution
of
the
Elements
is
the
thing
which
serveth
to
help
and
strengthen
our
faith
,
but
that
this
is
done
by
the
whole
action
:
Now
the
whole
Action
containeth
Prayers
and
praises
,
a
rehearsal
of
the
Institution
,
and
a
declaration
of
Christs
Passion
,
as
well
as
a
division
of
the
Creatures
of
Bread
and
Wine
.
All
these
things
come
under
the
Notion
of
the
Eucharist
,
and
each
of
them
ministreth
to
the
confirmation
of
our
faith
(
especially
since
they
all
concur
in
the
same
Action
)
because
they
were
appointed
by
Christ
himself
to
be
done
in
Commemoration
of
his
death
,
and
consequently
do
suppose
and
argue
that
he
died
indeed
.
2.
So
that
Secondly
,
these
men
are
false
and
deceitful
in
this
their
way
of
reasoning
,
that
the
Sacrament
is
no
Proof
of
our
Lords
Passion
.
For
1.
St.
Paul
saith
plainly
,
that
as
often
as
we
eat
this
Bread
,
and
drink
this
Cup
,
we
do
shew
forth
the
Lords
Death
,
1
Cor.
Catech.
Sect.
6.
cap.
6.
been
proved
,
)
with
the
Bread
and
Wine
;
and
by
his
secret
operation
I
am
perswaded
to
believe
the
Article
of
Christs
Passion
to
be
true
:
That
's
an
inward
Confirmation
of
my
Faith
(
though
I
suppose
,
the
Socinians
may
not
value
that
,
because
they
allow
not
Faith
to
be
the
effect
of
the
Spirits
operation
.
)
3.
Considering
that
this
Ordinance
was
instituted
by
Christ
himself
as
a
memorial
of
his
death
,
and
that
he
hath
appointed
us
the
use
of
it
for
that
reason
and
upon
that
account
,
this
is
evidence
and
proof
enough
to
convince
me
,
that
he
suffered
and
died
of
a
truth
.
The
Divine
institution
and
command
,
together
with
the
meaning
,
End
,
and
Design
of
it
,
this
is
that
which
we
ought
Append
.
ad
scriptum
de
Caena
Dom.
particularly
and
carefully
to
regard
;
and
then
if
I
argue
thus
,
we
eat
Bread
and
drink
Wine
(
by
the
Divine
appointment
and
institution
)
that
we
may
declare
,
that
Christ
gave
his
Body
and
blood
for
us
;
and
therefore
it
is
very
true
,
that
Christ
did
so
;
this
is
no
absurd
argumentation
(
as
that
wicked
Impostor
had
the
confidence
to
say
,
)
it
is
rather
a
very
rational
and
clear
way
of
reasoning
;
for
why
should
I
believe
,
that
Christ
would
command
me
to
commemorate
that
which
is
an
untruth
.
It
is
a
plain
argument
that
Christ
did
dye
,
because
he
hath
required
us
to
Celebrate
this
Mystery
in
memory
of
his
Passion
;
and
consequently
it
is
true
,
that
the
Celebration
of
this
mystery
is
for
the
confirmation
of
our
faith
.
The
meaning
and
signification
of
this
Mystery
is
the
thing
which
we
are
principally
to
consider
;
and
to
illustrate
this
matter
briefly
by
two
familiar
instances
,
let
us
consider
that
common
Phaenomenon
in
the
air
which
we
call
the
Rainbow
:
If
you
ask
a
Philosopher
about
it
he
will
tell
you
,
that
t
is
nothing
but
a
Meteor
,
the
Natural
effect
of
such
and
such
Natural
causes
;
but
the
Christian
will
tell
you
,
that
it
is
a
Token
of
that
promise
which
God
made
of
old
unto
Noah
,
and
therefore
when
we
see
the
Rainbow
we
may
assuredly
believe
,
that
tho
the
World
was
once
drowned
with
a
Flood
it
shall
never
be
destroyed
by
Waters
again
.
Thus
the
signification
and
meaning
of
that
thing
is
for
the
Confirmation
of
our
Faith
,
tho'
there
be
not
groundse
nough
for
this
perswasion
from
the
Nature
of
the
thing
it self
.
2.
Again
;
let
us
consider
that
ancient
Mystery
,
the
Passeover
Supper
;
the
eating
of
a
Lamb
with
bitter
Herbs
,
to
the
ignorant
Pagan
might
seem
but
an
Ordinary
meal
,
or
perhaps
a
silly
,
because
unpleasant
Ceremony
;
but
to
the
Jews
it
was
a
Rite
of
great
signification
;
because
it
was
a
memorial
of
Gods
Mercy
to
their
Fathers
,
in
delivering
them
out
of
Egypt
;
and
therefore
God
commanded
even
their
Posterity
to
keep
it
with
all
diligence
and
solemnity
.
Now
let
me
ask
the
Socinian
;
was
not
this
memorial
thus
instituted
,
thus
appointed
,
sufficient
grounds
for
all
the
Jews
in
after-ages
to
believe
;
that
the
History
of
that
deliverance
was
true
.
Nay
,
are
not
all
the
Jews
in
the
World
now
,
by
eating
of
bitter
Herbs
only
,
certified
and
convinced
and
confirm'd
in
their
Faith
touching
the
truth
of
that
deliverance
?
It
cannot
be
denied
:
but
that
story
was
made
undoubtedly
credible
by
that
Mystery
,
because
that
Mystery
was
instituted
and
appointed
by
God
himself
upon
that
occasion
;
so
that
from
that
rite
any
man
might
conclude
;
that
the
matter
of
Fact
to
which
it
did
relate
,
was
beyond
all
controversie
true
.
Why
,
this
Christian
Rite
is
of
the
like
signification
and
use
to
us
,
as
the
Paschal
Solemnity
was
to
them
.
Though
to
unbelievers
and
Hereticks
it
may
seem
a
thing
of
a
very
mean
Nature
,
yet
considering
,
the
reason
of
its
institution
and
designation
,
it
serveth
very
much
to
comfort
the
Hearts
and
to
strengthen
the
Faith
of
such
as
look
into
it
well
.
For
it
is
the
memorial
of
our
spiritual
deliverance
by
that
Holy
Lamb
of
God
which
took
away
the
Sins
of
the
World
;
and
because
we
are
commanded
by
him
,
who
is
the
way
,
the
truth
,
and
the
Life
,
to
Celebrate
this
memorial
to
that
End
,
and
under
that
Notion
,
we
may
be
assured
,
that
the
thing
,
whereof
it
is
a
memorial
,
was
most
certainly
True
;
we
are
hereby
certified
,
that
Christ
our
Passeover
was
Sacrificed
for
our
sins
indeed
;
and
so
our
Faith
is
Confirmed
(
by
this
Mystery
)
that
with
Christ
there
is
Plenteous
Redemption
for
us
all
,
if
we
will
but
quit
our
bondage
,
and
accept
of
that
deliverance
which
he
hath
purchased
for
us
by
the
effusion
of
his
most
sacred
blood
.
Our
Souls
being
thus
establisht
by
a
well
grounded
Faith
,
another
invaluable
blessing
accrues
unto
us
still
:
For
hereby
we
are
closely
,
and
(
if
we
our selves
do
not
dissolve
the
band
)
inseparably
United
to
the
Lover
and
Redeemer
of
our
Souls
;
the
same
Holy
Spirit
which
strengthens
our
Faith
,
making
us
also
partakers
of
Christs
Nature
,
so
that
we
dwell
in
him
,
and
he
in
us
;
we
are
one
with
him
,
and
he
with
us
,
four-fold
Union
,
which
relateth
most
to
our
present
business
.
1.
Such
an
Union
as
is
between
the
Foundation
of
a
Fabrick
,
and
the
superstructure
,
which
are
made
one
House
by
being
fastned
together
with
the
same
pins
and
Cement
.
2.
Such
as
is
between
Husband
and
Wife
,
who
become
one
Flesh
,
by
being
knit
together
by
the
same
consent
and
Love
.
3.
Such
as
is
between
a
King
and
his
Subjects
,
who
become
one
Society
by
being
linked
together
by
the
same
Laws
.
4.
Such
as
is
between
a
root
and
the
boughs
,
which
become
one
Tree
by
being
nourisht
with
the
same
moisture
;
and
between
the
head
and
the
Members
,
which
are
made
one
Body
by
being
animated
with
the
same
Soul
.
Now
our
Union
unto
Christ
beareth
a
Resemblance
and
similitude
with
all
these
(
though
it
be
above
them
all
)
and
it
increaseth
in
degrees
according
as
we
grow
more
and
more
perfect
.
Then
are
we
one
with
Christ
,
when
we
heartily
believe
his
Doctrines
,
when
we
love
him
,
and
set
our
affections
upon
him
,
when
we
submit
to
his
Government
,
and
obey
his
Laws
,
when
we
put
our selves
out
of
our
own
power
,
and
resign
up
our selves
to
his
command
,
and
when
our
own
wills
are
entirely
Subject
and
Conformable
to
his
.
This
is
that
Moral
Union
,
whereby
we
are
fastned
to
him
as
to
the
Foundation
and
corner
Stone
of
his
Church
;
whereby
we
are
Joyned
to
him
,
as
to
the
Foundation
and
corner
Stone
of
his
Church
;
whereby
we
are
Joyned
to
him
,
as
to
the
Bridegroom
of
our
souls
,
and
whereby
we
are
Related
to
him
,
as
to
our
Sovereign
Head
and
Lord.
Upon
no
other
Terms
but
these
,
will
he
own
us
to
be
his
;
and
when
men
talk
after
that
wilde
and
Iewd
rate
,
as
if
Christ
were
all
theirs
,
though
they
be
of
an
Unchristian
Temper
,
and
live
in
open
Disobedience
to
the
Laws
of
Christianity
,
't
is
the
same
thing
as
if
they
should
say
,
that
such
may
be
the
Sons
of
God
,
as
are
not
led
by
the
Spirit
of
God
;
which
is
contrary
to
what
S.
Paul
teacheth
us
,
Rom.
8.
14.
But
yet
there
seems
to
be
besides
this
Moral
Union
,
a
Closer
Band
between
Christ
and
his
Church
,
and
that
which
is
the
efficient
Cause
of
our
abundant
Love
and
Obedience
to
him
:
and
this
I
call
(
as
some
of
the
Ancients
did
)
an
Union
of
Nature
.
For
as
our
Humane
Nature
dwelleth
in
Christ
by
means
of
that
Hypostatical
Union
of
our
Flesh
in
his
Person
;
so
doth
Christs
Divine
Nature
dwell
in
Us
,
by
means
of
a
Mystical
Union
of
his
Spirit
with
our
Souls
.
The
same
Spirit
which
is
in
him
,
is
Communicated
to
Us
also
;
and
by
Virtue
of
that
Communication
we
are
transformed
into
his
Image
,
his
Nature
is
Graffed
in
Ours
,
so
that
we
are
of
a
New
Constitution
and
mould
;
and
every
Lively
Member
of
his
Church
,
by
Participating
of
his
Spirit
,
is
of
the
same
mind
with
him
,
of
the
same
Temper
,
frame
and
Disposition
,
that
is
,
Holy
,
Humble
,
Heavenly-minded
,
Just
,
Pure
,
Good
,
Charitable
,
Compassionate
,
Kinde
and
Obedient
,
as
he
himself
was
.
To
do
men
of
Learning
right
,
they
who
dispute
about
Christs
being
a
Political
Head
,
do
not
at
all
Deny
,
but
plainly
Own
his
being
an
Influential
Head
too
.
Nor
can
any
thing
be
more
clear
,
then
that
we
derive
Influences
from
him
,
as
every
member
joyned
unto
the
Lord
,
is
One
Spirit
,
1.
Cor.
6.
17.
I
am
the
Vine
,
thy
are
the
Branches
,
saith
our
Saviour
,
Jo.
15.
5.
The
Vine
and
the
Branches
are
of
One
and
the
same
Nature
:
the
same
Vital
Humour
which
is
in
the
Root
,
is
Transmited
and
Communicated
to
every
living
Twig
:
and
for
that
reason
did
our
Saviour
use
that
Similitude
,
to
shew
that
as
the
Root
doth
Convey
its
Quality
to
the
Boughs
,
so
doth
the
Son
of
God
give
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
,
[
*
](A53953-e65450-b)
*
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
[
*
](A53953-e65540-b)
*
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
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
[
*
](A53953-e65920-b)
*
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
.
[
*
](A53953-e66020-b)
*
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
&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
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
.
[
*
](A53953-e66680-b)
*
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
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
,
but
remained
perfectly
United
to
it
by
a
Substantial
Conjunction
,
and
by
reason
of
that
Conjunction
it
was
restored
to
life
after
so
many
hours
.
In
like
manner
when
we
give
up
the
Ghost
,
the
Body
parteth
with
the
Soul
,
and
during
this
state
hath
no
manner
of
sensation
or
Motion
,
having
lost
the
Natural
Principle
of
Both
:
but
yet
it
is
not
separated
from
Christ
though
it
Corrupteth
in
the
Grave
,
while
its
Mate
is
in
the
enjoyment
of
Bliss
,
yet
it
is
still
United
to
its
Lord
by
a
Mystical
Conjunction
;
and
by
reason
of
that
Union
it
shall
be
reunited
to
the
soul
in
Gods
good
time
,
that
Both
may
have
their
Partnership
in
the
fruition
of
an
endless
Life
.
3.
This
consideration
,
were
it
duely
weighed
,
would
be
of
very
great
Use
and
Comfort
to
good
men
,
when
they
are
going
out
of
this
world
.
But
there
is
besides
a
third
thing
to
be
considered
;
viz.
that
as
we
are
united
to
Christ
,
so
Christs
Nature
is
also
communicated
to
Us
by
means
of
this
Sacrament
,
which
doth
further
conclude
an
Assurance
of
an
Happy
Resurrection
.
This
Nature
thus
communicated
,
is
as
it
were
a
Spark
of
the
Divine
Nature
,
which
gives
the
Body
a
Disposition
and
Aptitude
to
Rise
again
;
like
that
Vital
Principle
in
wheat
,
that
makes
it
Apt
to
spring
out
of
the
earth
again
,
when
't
is
committed
to
the
ground
,
though
it
hath
been
laid
up
a
long
time
in
the
Granary
.
S.
Cyril
calls
Christs
Living
Body
(
meaning
the
Virtue
of
it
,
or
his
Spiritual
Body
,
the
Quickning
Seed
that
is
in
us
.
For
Christ
,
by
Divine
Influences
from
his
body
,
giveth
vitality
to
our
,
mortal
Bodies
;
by
that
vivifick
Virtue
,
which
is
communicated
by
the
Bread
,
it
entreth
into
the
bodies
of
the
Faithful
(
though
it
be
Substantially
absent
.
)
And
hence
he
argues
,
that
if
the
dead
in
our
Saviours
time
were
raised
to
Life
onely
by
being
touched
with
his
Holy
Body
(
out
of
which
there
went
Virtue
)
certainly
the
vital
In
like
manner
Ireneus
proved
the
Certainty
of
a
Resurrection
,
from
the
Virtue
and
efficacy
of
this
Sacrament
;
supposing
it
a
thing
very
Unreasonable
to
deny
that
Flesh
to
be
capable
of
Incorruption
,
which
is
nourished
with
This
is
plainly
the
meaning
and
force
of
those
words
of
Irenaeus
,
Quomodo
dicunt
(
Haeretici
)
carnem
in
corruptionem
[
scilicet
finalem
]
devenire
,
&
non
percipere
vitam
,
quae
a
corpore
Domini
&
sanguine
alitur
?
Quemadmodum
qui
est
e
terra
panis
,
percipiens
invocationem
Dei
,
jam
non
communis
panis
est
,
sed
Eucharistia
,
ex
duabus
rebas
constans
,
terrena
&
caelisti
,
sic
&
corpora
nostra
percipientia
Eucharistiam
,
jam
non
sunt
corruptibilia
,
spem
Resurrectionis
habentia
.
Adv.
Haeres
lib.
4.
cap.
34.
Quando
mixtus
calix
&
fractus
panis
percipit
verbum
Dei
,
fit
Eucharistia
sanguinis
&
corporis
Christi
,
ex
quibus
augetur
&
consistit
carnis
nostrae
substantia
;
quomodo
negant
carnem
capacem
esse
donationis
Dei
(
quae
est
vita
aeterna
)
quae
sanguine
&
corpore
Christi
nutritur
,
&
membrum
ejus
est
?
Id.
lib.
5.
cap.
2.
that
Bread
which
carrieth
with
it
the
vital
Virtues
of
the
Flesh
of
our
Lord
;
because
those
Virtues
turn
to
the
advantage
of
that
Body
as
well
as
of
the
soul
,
by
reason
that
our
Flesh
(
being
United
to
the
Flesh
of
Christ
by
the
Spirit
)
is
by
the
Eucharist
Prepared
and
Disposed
for
,
and
made
capable
of
the
gift
of
God
,
which
is
eternal
Life
.
But
(
to
conclude
this
point
)
besides
these
arguments
drawn
from
the
Reason
of
the
thing
it self
,
and
from
the
sense
and
suffrage
of
Antiquity
,
our
Saviours
own
words
are
abundantly
demonstrative
of
this
matter
,
in
S.
Jo.
6.
The
bread
of
God
is
be
,
with
cometh
down
from
heaven
,
and
giveth
Life
unto
the
world
:
I
am
that
bread
of
Life
.
—
Your
fathers
did
eat
manna
in
the
wilderness
,
and
are
dead
:
this
is
the
bread
which
cometh
down
from
Heaven
,
that
a
man
may
eat
thereof
and
not
dye
(
for
ever
.
)
I
am
the
Living
bread
which
came
down
from
heaven
;
if
any
man
eat
of
this
bread
,
he
shall
Live
for
ever
;
and
the
bread
that
I
will
give
,
is
my
Flesh
,
which
I
will
give
for
the
Life
of
the
world
.
—
Who
so
eateth
my
Flesh
and
drinketh
my
bloud
hath
eternal
Life
,
and
I
will
raise
him
up
at
the
last
day
;
for
my
Flesh
is
meat
indeed
,
and
my
bloud
is
drink
indeed
.
—
As
the
living
Father
hath
sent
me
,
and
I
live
by
the
Father
;
so
he
that
eateth
me
,
even
he
shall
live
by
me
.
These
words
are
so
plain
,
that
they
need
no
Explication
,
if
by
eating
the
Bread
,
the
Meat
,
the
Flesh
here
spoken
of
we
understand
(
not
of
Believing
the
Doctrines
of
Christianity
,
as
some
most
Absurdly
imagine
;
nor
of
eating
the
very
Substance
of
Christs
Body
,
as
others
most
Ridiculously
conceive
;
but
)
our
partaking
and
communicating
of
the
Virtues
of
his
Flesh
and
Bloud
;
which
is
the
genuine
and
Catholick
construction
.
Now
by
a
right
use
of
this
Holy
Sacrament
we
do
this
effectually
;
and
consequently
may
be
assured
,
that
as
we
are
blest
with
the
Spirit
,
and
Life
,
and
Communion
of
Christ
in
this
world
,
by
so
doing
;
so
we
have
an
undoubted
Title
to
a
Life
of
Glory
and
Immortality
in
the
next
.
CHAP.
XII
.
Two
Practical
Conclusions
from
the
Whole
Discourse
.
I
Have
now
done
with
the
Speculative
or
Doctrinal
part
of
this
Subject
,
having
after
a
plain
,
Didactical
manner
delivered
and
asserted
the
true
Catholick
Faith
concerning
this
Sacrament
:
and
from
the
consideration
of
those
blessings
which
it
brings
with
it
,
I
shall
briefly
draw
these
following
Inferences
,
and
so
conclude
the
whole
matter
.
1.
That
we
are
not
to
rate
this
Mystery
according
to
its
Face
and
Outward
Appearance
,
nor
judge
of
its
efficacy
and
Dignity
by
the
Elements
.
For
though
our
Senses
do
infallibly
assure
us
,
that
it
is
Bread
and
Wine
,
yet
our
Faith
ought
to
assure
us
too
,
that
it
is
not
Common
bread
or
Bare
Wine
,
but
something
more
.
By
the
word
and
Prayer
,
and
by
the
Secret
(
but
effectual
)
operation
of
the
Holy
Ghost
,
there
is
,
besides
the
Natural
and
true
Substance
of
the
materials
,
an
Addition
of
Grace
,
which
is
chrefly
und
principally
to
be
considered
by
us
.
And
this
is
that
Change
of
the
Elements
,
which
the
Catholick
Church
ever
did
believe
;
meaning
not
a
change
of
their
Nature
,
but
of
their
Use
,
of
their
Quality
,
of
their
Condition
.
As
when
we
say
,
such
a
man
is
turned
a
Christian
;
or
such
a
Christian
is
turned
a
Minister
;
or
such
a
Fabrick
is
turned
into
a
Church
;
our
meaning
is
not
,
that
there
is
a
Substantial
,
but
an
Accidental
Cajus
Caesar
,
when
he
changed
the
Temple
of
God
at
Jerusalem
,
into
a
Temple
bearing
his
own
Name
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Philo.
lib.
de
legatione
noted
by
Eusebius
Eccles.
Hist.
2.
cap.
6.
mutation
,
an
alternation
of
the
state
Condition
and
Quality
of
the
man
,
or
the
thing
,
but
not
of
the
Substance
,
or
Nature
,
for
the
Convert
is
a
man
still
,
but
something
more
,
that
is
,
a
Servant
of
Christ
;
and
the
Minister
is
a
Christian
man
still
,
but
something
more
,
that
is
,
an
Ambassadour
of
the
Gospel
;
and
the
Fabrick
is
an
House
still
,
but
something
more
,
that
is
,
the
House
of
God
.
In
like
manner
,
when
St.
Chrysostome
and
the
rest
of
the
Ancients
Upon
this
account
,
when
we
go
to
the
Holy
Communion
,
we
should
think
we
go
(
as
indeed
we
do
)
to
an
Ordinance
of
the
greatest
Consideration
and
Consequence
:
we
should
value
it
highly
for
that
Divine
stamp
which
the
Holy
Jesus
hath
set
upon
it
:
we
should
prize
it
according
to
the
Purport
and
Ends
for
which
it
was
first
instituted
:
and
we
should
regard
not
so
much
the
things
themselves
which
we
eat
and
drink
,
as
the
Institution
of
the
thing
,
together
with
the
Power
and
Blessing
of
God
which
doth
attend
it
.
Men
that
do
not
look
into
the
Inside
of
this
heavenly
Mystery
,
but
judge
according
to
Appearance
,
are
apt
to
entertain
mean
and
low
thoughts
of
it
,
because
they
see
none
but
a
weak
and
Sinful
man
that
Ministreth
,
and
nothing
but
the
Common
Creatures
of
Bread
and
Wine
that
are
distributed
.
But
when
we
present
our selves
before
the
Lords
Table
,
we
should
Lift
up
our
Hearts
,
and
Raise
our
Thoughts
above
those
things
which
are
obvious
to
the
Sense
;
we
should
bear
in
our
S.
Cyprian
(
de
Orat.
Dom.
)
and
in
divers
Ancient
Liturgies
,
Sursum
corda
,
Lift
up
your
hearts
.
minds
the
Truth
,
the
Goodness
,
and
the
Power
of
God
;
and
consider
,
that
it
is
the
Usual
method
of
his
Providence
,
to
bring
the
Greatest
Ends
about
,
by
the
use
of
such
means
,
as
to
our
thinking
are
the
most
Unlikely
and
incompetent
for
those
purposes
.
Thus
it
was
as
to
his
choice
of
Persons
in
the
beginning
of
Christianity
:
he
employed
such
men
for
the
great
work
of
the
Ministry
,
as
in
the
esteem
of
the
world
were
of
the
least
and
Meanest
consideration
;
One
,
a
Publican
;
another
,
a
Tent-maker
;
many
,
that
were
Fishermen
;
few
,
that
were
Learned
;
none
,
that
were
Noble
,
or
that
bore
a
great
Figure
in
the
world
;
and
yet
by
these
weak
,
these
contemptible
Instruments
(
I
mean
,
weak
in
themselves
,
and
Contemptible
in
the
account
of
others
;
by
these
instruments
)
were
Philosophers
,
Princes
,
Kingdomes
,
and
infinite
numbers
of
Jews
and
Idolaters
Captivated
and
brought
in
obedience
to
the
Faith
of
the
Son
of
God
:
we
have
this
Treasure
(
of
the
Gospel
)
in
Earthen
vessels
that
the
Excellency
of
the
Power
may
be
of
God
and
not
of
Us
,
saith
the
Apostle
,
2.
Cor.
4.
7.
Thus
it
hath
been
Gods
method
too
,
as
to
his
choice
of
things
:
He
hath
been
wont
to
use
the
most
Ordinary
,
the
most
Contemptible
means
to
effect
his
purposes
of
Grace
and
Mercy
;
that
he
might
shew
the
greatness
of
his
own
Power
,
and
convince
the
world
,
that
nothing
is
so
mean
,
but
that
it
shall
be
serviceable
and
effective
of
Noble
ends
,
as
long
as
it
is
the
hand
of
an
Almighty
Agent
.
What
was
Circumcision
,
that
it
should
be
the
Seal
of
Abrahams
Righteousness
,
and
a
sure
Token
of
Gods
Covenant
with
him
and
his
whole
Issue
?
what
was
the
noise
of
a
few
Rams-horns
,
that
it
should
tumble
down
the
walls
of
Jericho
?
or
a
Cake
of
barly
bread
,
that
it
should
be
seen
to
overturn
the
Tents
of
the
Midianites
?
or
a
Brasen
Serpent
,
that
the
sight
of
it
should
cure
the
wounds
of
the
Israelites
?
or
a
little
lump
of
Figs
,
that
it
should
presently
heal
Hezekiah
?
what
was
a
manger
,
that
it
should
be
the
Cradle
of
the
Lord
of
Glory
?
or
a
Cross
,
that
it
should
be
the
Altar
for
the
great
Propitiatory
Sacrifice
to
be
offered
up
upon
it
?
what
was
St.
Peters
Shadow
,
that
it
should
restore
the
sick
,
and
cast
Unclean
Spirits
out
of
their
Holds
and
Possessions
?
nay
,
what
is
a
little
Water
,
that
it
should
Cleanse
and
Sanctifie
all
our
souls
and
make
Baptized
persons
the
Vessels
of
Election
?
And
yet
S.
Paul
calls
it
,
the
Washing
of
Regeneration
,
Tit.
3.
5.
And
the
operations
of
Christs
Spirit
are
so
effectual
by
Baptisme
,
that
to
every
Faithful
man
it
becomes
the
instrument
of
Salvation
.
And
why
should
it
be
thought
a
thing
incredible
,
that
God
should
bless
the
use
of
the
Bread
and
Wine
,
or
make
it
productive
of
those
Spiritual
Benefits
,
which
have
been
afore-mentioned
?
Our
Faith
ought
not
to
stumble
at
this
:
we
should
not
look
upon
the
Elements
,
but
upon
the
Institution
,
not
take
an
estimate
of
this
Ordinance
by
the
Creatures
we
receive
,
but
by
the
Divine
Benediction
that
cometh
down
upon
them
.
For
when
Christ
Blessed
the
Bread
and
the
Cup
,
and
commanded
the
use
of
them
,
he
intended
that
this
Mystery
should
ever
be
successful
and
effectual
to
every
Soul
that
should
be
rightly
Disposed
.
'T
is
S.
Chrysostoms
observation
,
that
word
,
though
it
was
given
so
long
ago
,
yet
't
is
powerfull
still
,
and
will
be
powerful
to
the
worlds
end
:
and
by
Virtue
thereof
the
least
grain
of
mustard
seed
groweth
up
to
a
great
plant
.
In
like
manner
that
Blessing
wherewith
the
Son
of
God
blessed
the
bread
and
Wine
at
the
Institution
of
this
Solemnity
,
ceaseth
not
now
,
but
is
as
effectual
as
ever
;
so
that
they
are
still
the
Instruments
of
Our
growth
in
Grace
,
as
they
were
to
the
Disciples
in
the
beginning
:
not
indeed
by
any
Natural
Causality
that
is
in
them
,
but
by
the
good
Pleasure
and
Blessing
of
God
,
and
by
the
Operation
of
the
Holy
Ghost
.
For
the
workings
of
the
Spirit
,
though
they
be
Mysterious
and
Secret
,
yet
are
they
certain
and
True
,
and
at
this
Heavenly
Solemnity
the
work
of
the
Spirit
is
done
.
So
that
we
must
draw
our
minds
off
from
the
things
which
are
below
,
which
are
before
us
,
which
we
see
and
taste
of
,
and
Fix
our
thoughts
upon
the
Spiritual
Body
and
Bloud
of
Christ
which
are
,
as
it
were
,
wrapped
up
in
them
;
and
as
the
Ancients
were
wont
to
admonish
,
we
should
prepare
,
not
so
much
the
Mouth
,
as
the
Heart
.
And
this
is
the
true
reason
of
those
Rhetorical
Expressions
of
some
of
the
Fathers
(
S.
Chrysostomes
especially
;
)
where
they
seem
to
speak
as
if
it
were
not
Bread
and
Wine
,
but
something
of
a
more
Noble
and
Excellent
nature
,
that
we
Communicate
of
.
Such
forms
of
speech
were
not
Pure
Negatives
,
but
Negatives
by
Comparison
(
as
hath
been
admirably
well
proved
and
explained
by
the
Learned
Archbishop
Cranmer
in
several
the
like
instances
both
in
the
old
and
New
Testament
.
)
It
is
not
Bread
and
Wine
,
that
is
,
it
is
not
so
much
the
Bread
and
Wine
,
as
the
Body
and
Bloud
of
Christ
which
is
to
be
considered
.
The
Elements
are
nothing
at
all
in
Comparison
of
that
which
they
do
Represent
,
Exhibite
,
and
bring
to
us
.
And
the
design
The
Arch-Bishop
is
very
copious
upon
this
;
and
I
shall
transcribe
his
words
the
rather
,
because
the
passage
is
very
useful
,
and
the
Book
is
not
very
common
.
This
form
of
speech
(
saith
he
)
is
Samuel
:
They
have
not
rejected
thee
,
but
me
.
Not
meaning
by
this
Negative
absolutely
,
that
they
had
not
rejected
Samuel
(
in
whose
place
they
desired
to
have
a
King
)
but
by
that
one
Negative
,
by
comparison
he
understood
two
affirmatives
,
that
is
to
say
,
that
they
had
rejected
Samuel
,
and
not
him
alone
,
but
also
that
they
had
chiefly
rejected
God
.
And
when
the
Prophet
David
I
am
a
Worm
,
and
not
a
Man
.
By
this
Negative
he
denied
not
utterly
,
that
Christ
was
a
man
,
but
(
the
more
vehemently
to
express
the
great
humiliation
of
Christ
)
he
said
,
that
he
was
not
abased
only
to
the
Nature
of
Man
,
but
was
brought
so
low
,
that
he
might
rather
be
called
a
Worm
,
than
a
man
.
This
manner
of
speech
was
familiar
and
usual
to
St.
Paul
,
as
when
he
said
:
It
is
not
I
that
do
it
,
but
it
is
the
sin
that
dwelleth
in
me
.
And
in
an
other
place
he
saith
:
Christ
sent
me
not
to
baptise
,
but
to
preach
the
Gospel
.
And
again
he
saith
:
My
speech
and
preaching
,
was
not
in
words
of
mans
perswasion
,
but
in
manifest
declaration
of
the
Spirit
and
power
.
And
he
saith
also
:
Neither
he
that
grafteth
,
nor
he
that
watereth
,
is
any
thing
,
but
God
that
giveth
the
increase
.
And
he
saith
moreover
.
It
is
not
I
that
live
,
but
Christ
liveth
within
me
.
And
God
forbid
that
I
should
rejoyce
in
any
thing
,
but
in
the
Cross
of
our
Lord
Jesu
Christ
.
And
further
,
we
do
not
wrestle
against
flesh
and
blood
,
but
against
he
Spirits
of
Darkness
.
In
all
these
sentences
and
many
other
like
;
although
they
be
Negatives
,
nevertheless
St.
Paul
meant
not
clearly
to
deny
,
that
he
did
that
evil
whereof
he
spake
,
or
utterly
to
say
,
that
he
was
not
sent
to
Baptize
,
(
who
indeed
did
Baptize
at
certain
times
,
and
was
sent
to
do
all
things
that
pertained
to
salvation
)
or
that
in
his
office
of
setting
forth
Gods
word
,
he
used
no
witty
perswasions
,
(
which
indeed
he
used
most
discreetly
)
or
that
the
grafter
and
waterer
be
nothing
,
(
which
be
Gods
Creatures
,
made
to
his
similitude
,
and
without
whose
work
there
should
be
no
increase
)
or
to
say
,
that
he
was
not
alive
,
(
who
both
lived
,
and
ran
thro'
all
Countries
,
to
set
forth
Gods
Glory
)
or
clearly
to
affirm
,
that
he
gloried
and
rejoyced
in
no
other
thing
than
in
Christs
Cross
;
(
who
rejoyced
with
all
men
that
were
in
joy
,
and
sorrowed
with
all
that
were
in
sorrow
)
or
to
deny
utterly
,
that
we
wrestle
against
flesh
and
blood
,
(
which
cease
not
daily
to
wrestle
and
War
against
our
Enemies
,
the
world
,
the
flesh
and
the
Devil
.
)
In
all
these
sentences
St.
Paul
(
as
I
said
)
meant
not
clearly
to
deny
these
things
,
which
undoubtedly
were
all
true
,
but
he
meant
,
that
in
comparison
of
other
greater
things
,
these
smaller
were
not
much
to
be
esteemed
,
but
that
the
greater
things
,
were
the
chief
things
to
be
considered
.
As
that
sin
committed
by
his
infirmity
,
was
rather
to
be
imputed
to
original
sin
,
or
corruption
of
Nature
,
which
lay
lurking
within
him
,
than
to
his
own
will
and
consent
.
And
that
although
he
was
sent
to
Baptize
,
yet
he
was
chiefly
sent
to
preach
Gods
word
.
And
that
although
he
used
wise
and
discreet
perswasions
therein
,
yet
the
success
thereof
came
principally
of
the
power
of
God
,
and
of
the
working
of
the
Holy
Spirit
.
And
that
although
the
Grafter
and
Waterer
of
the
Garden
be
some
things
,
and
do
not
a
little
in
their
Offices
,
yet
it
is
God
chiefly
;
that
giveth
the
increase
.
And
that
although
he
lived
in
this
world
,
yet
his
chief
life
,
concerning
God
▪
was
by
Christ
,
whom
he
had
living
within
him
.
And
that
although
he
gloried
in
many
other
things
,
yea
in
his
own
infirmities
,
yet
his
greatest
joy
,
was
in
the
Redemption
by
the
Cross
of
Christ
.
And
that
although
our
spirit
daily
fighteth
against
our
flesh
,
yet
our
chief
and
principal
fight
is
against
our
ghostly
enemies
,
the
subtil
and
puissant
wicked
Spirits
and
Devils
.
The
same
manner
of
speech
,
used
also
St.
Peter
in
his
first
Epistle
,
saying
,
that
the
apparel
of
Women
should
not
be
outwardly
with
broidred
Hair
,
and
setting
on
of
Gold
,
nor
in
puting
on
of
gorgious
apparel
,
but
that
the
inward
man
of
the
heart
,
should
be
without
corruption
.
In
which
manner
of
speech
,
he
intended
not
utterly
to
forbid
all
broidering
of
Hair
,
all
gold
and
costly
apparel
,
to
all
Women
.
(
For
every
one
must
be
apparelled
according
to
their
condition
,
state
and
degree
)
but
he
meant
hereby
clearly
to
condemn
all
pride
and
excess
in
apparel
,
and
to
move
all
Women
that
they
should
study
to
deck
their
Souls
inwardly
with
all
virtues
,
and
not
to
be
curious
,
outwardly
to
deck
and
adorn
their
bodies
with
sumptuous
apparel
.
And
our
Saviour
Christ
himself
was
full
of
such
manner
of
speeches
.
Gather
not
unto
you
(
saith
he
)
treasure
upon
Earth
.
willing
us
thereby
,
rather
to
set
our
minds
upon
Heavenly
treasure
,
which
ever
endureth
,
than
upon
Earthly
treasure
which
by
many
sundry
occasions
perisheth
,
and
is
taken
away
from
us
.
And
yet
worldly
treasure
must
needs
be
had
,
and
possessed
of
some
men
,
as
the
person
,
time
,
and
occasion
doth
serve
.
Likewise
When
you
be
brought
before
Kings
and
Princes
,
think
not
what
and
how
you
shall
answer
.
Not
willing
us
by
this
Negative
,
that
we
should
negligently
and
unadvisedly
answer
we
care
not
what
;
but
that
we
should
depend
of
our
Heavenly
Father
,
trusting
that
by
his
Holy
Spirit
,
he
will
sufficiently
instruct
us
of
answer
,
rather
than
to
trust
of
any
answer
to
be
devised
by
our
Wit
and
study
.
And
in
the
same
manner
he
spake
,
when
he
said
:
It
is
not
you
that
speak
,
but
it
is
the
Spirit
of
God
that
speaketh
within
you
.
For
the
Spirit
of
God
is
he
,
that
principally
putteth
godly
words
into
our
mouths
,
and
yet
nevertheless
we
do
speak
according
to
his
moving
.
And
to
be
short
,
in
all
these
sentences
following
,
that
is
to
say
:
Call
no
Man
your
Father
upon
Earth
:
Let
no
Man
call
you
Lord
or
Master
:
Fear
not
them
that
kill
the
Body
.
I
came
not
to
send
peace
upon
Earth
.
It
is
not
in
me
to
set
you
at
my
right
hand
or
left
hand
.
You
shall
not
worship
the
Father
neither
in
this
Mount
nor
in
Jerusalem
.
I
take
no
witness
at
no
Man
.
My
Doctrine
is
not
mine
.
I
seek
not
mine
.
I
seek
not
my
glory
.
In
all
John
Chrysostome
,
who
used
this
phrase
of
speech
most
of
any
Author
.
For
his
meaning
in
his
foresaid
homily
,
was
not
that
in
the
Celebration
of
the
Lords
Supper
is
neither
Bread
nor
Wine
,
neither
Priest
nor
the
Body
of
Chist
,
(
which
the
Papists
themselves
must
needs
confess
)
but
his
intent
was
,
to
draw
our
minds
upwards
to
Heaven
,
that
we
should
not
consider
so
much
the
Bread
,
Wine
,
Priest
,
and
Body
of
Christ
,
as
we
should
consider
his
Divinity
and
Holy
Spirit
,
given
unto
us
to
our
eternal
Salvation
.
And
therefore
in
the
same
place
he
useth
so
many
times
these
words
,
think
and
think
not
.
Willing
us
by
those
words
,
that
we
should
not
fix
our
thoughts
and
minds
up
the
bread
,
Wine
,
Priest
,
nor
Christs
body
:
But
to
lift
up
our
hearts
higher
unto
his
Spirit
and
Divinity
,
without
the
which
his
Body
availeth
nothing
,
as
he
said
himself
.
It
is
the
spirit
that
giveth
life
,
the
Flesh
availeth
Thus
far
he
.
Therefore
when
you
address
your selves
to
the
Table
of
the
great
God
,
you
should
be
full
of
lofty
and
Divine
apprehensions
of
that
hidden
Treasure
of
Celestial
Grace
and
Virtue
,
which
is
then
to
be
tendred
unto
you
,
how
mean
soever
the
Instruments
of
that
Grace
are
in
their
own
Nature
.
And
accordingly
you
should
go
with
those
Holy
dispositions
and
affections
,
with
that
Reverence
,
dread
,
and
awe
of
God
,
but
withal
with
that
forwardness
and
swiftness
of
Devotion
,
and
with
those
transports
of
pleasure
and
joy
,
as
if
you
were
now
going
to
the
very
gate
of
Heaven
.
Men
should
be
afraid
to
use
this
important
and
venerable
Ordinance
with
respect
to
secular
and
base
ends
,
only
to
satisfie
the
Laws
of
the
Realm
,
to
save
their
Places
,
their
Reputation
,
their
mammon
.
It
is
a
most
fearful
act
of
presumption
,
a
deadly
and
horrid
prophanation
,
an
argument
of
Atheistical
or
debaucht
minds
,
when
men
dare
prostitute
a
thing
of
such
a
sacred
Nature
to
their
carnal
Lusts
,
and
take
the
Viands
of
Eternity
into
their
hands
and
mouths
,
even
when
the
Devil
is
in
their
hearts
.
When
you
prepare
for
this
solemn
occasion
,
be
in
good
earnest
with
God
and
with
your
own
Souls
,
be
as
considerate
and
serious
as
if
you
were
going
to
die
,
be
as
upright
in
heart
as
if
you
were
to
take
the
next
step
to
judgment
.
When
you
see
the
Holy
Table
spread
,
call
home
your
thoughts
,
let
your
minds
be
as
composed
,
and
your
Meditations
be
as
full
of
Reverence
,
as
if
you
saw
a
vision
,
and
beheld
the
food
of
Angels
let
down
from
Heaven
in
a
Sheet
,
when
the
happy
hour
is
now
come
,
that
God
waits
to
bless
you
with
the
greatest
Treasure
of
his
love
,
begrudge
not
the
going
to
his
Table
for
it
,
but
bless
God
that
you
may
have
it
for
fetching
;
and
when
you
go
,
be
as
pure
in
heart
,
as
if
your
lips
were
touched
with
a
live
Coal
from
off
the
Altar
,
prostrate
your
bodies
,
and
cast
your
Souls
down
to
the
lowest
step
of
humility
,
and
adore
the
Almighty
like
those
Seraphims
in
Isaiahs
Vision
,
who
covered
their
feet
and
their
Faces
with
their
wings
,
as
they
cried
one
unto
another
.
Holy
,
Holy
,
Holy
is
the
Lord
of
Hosts
the
whole
Earth
is
full
of
his
Glory
,
Isa.
6.
2
,
3.
When
the
Bread
and
Wine
are
made
Sacraments
,
and
those
blessed
Symbols
of
Grace
are
reached
out
unto
you
,
think
and
know
that
the
Lord
of
Life
and
Glory
is
now
coming
under
your
roof
;
and
great
is
the
Peace
of
such
as
receive
him
with
the
passionate
desires
of
affectionate
Penitents
,
that
bathe
his
feet
with
their
Tears
,
and
lodge
him
in
the
retirements
of
a
clean
,
innocent
and
Virgin
heart
.
And
when
you
depart
,
let
it
be
with
Thanksgivings
and
Hallelujahs
,
and
with
all
the
expressions
of
grateful
Souls
,
enflamed
with
the
Love
of
Jesus
,
and
with
a
deep
sense
of
your
Honour
and
Felicity
,
that
God
hath
vouchsafed
thus
to
visit
you
with
his
goodness
,
that
he
hath
taken
you
into
his
Arms
;
that
he
hath
covered
your
offences
,
that
he
hath
fed
you
with
the
true
Bread
of
Life
from
Heaven
,
that
he
hath
shed
his
love
abroad
in
your
hearts
,
by
the
Holy
Ghost
which
is
now
given
unto
you
,
that
he
hath
united
you
to
himself
by
the
Communication
of
the
Divine
Nature
,
that
he
hath
cast
into
you
the
seed
of
immortality
,
and
given
you
an
earnest
of
a
blessed
Resurrection
,
and
an
antepast
of
Heaven
;
for
all
these
blessings
you
receive
at
the
hand
of
God
,
as
oft
as
ye
eat
this
Bread
and
drink
this
Cup
of
the
Lord
after
a
worthy
manner
,
and
as
it
becometh
Saints
.
2.
Whence
I
proceed
to
the
Second
Conclusion
;
that
if
no
special
Law
had
been
given
us
for
the
celebration
of
this
Mystery
,
if
no
Positive
Command
had
been
annexed
to
its
Institutions
,
were
we
so
wholly
left
to
our
own
Liberty
whether
we
would
Receive
the
Communion
,
or
no
,
that
we
should
not
sin
against
God
by
not
receiving
;
we
should
nevertheless
be
very
much
wanting
to
our
selves
,
and
sin
against
our
own
souls
,
should
we
Turn
our
backs
upon
this
great
Ordinance
,
as
(
to
their
shame
)
many
Ill
men
do
;
some
that
never
yet
Communicated
in
all
their
Life
;
some
that
Despise
it
,
and
Hate
to
do
it
;
some
that
pretend
they
are
Afraid
to
do
it
(
though
it
be
not
the
Ordinance
,
but
their
own
Wickedness
that
scares
them
)
some
that
strive
against
their
own
Convictions
for
the
sake
of
this
world
;
some
that
are
so
supine
and
Listless
,
that
they
care
not
to
set
about
it
;
and
some
that
do
it
so
seldome
,
that
they
seem
Indifferent
whether
they
do
it
at
all
,
or
no.
To
bring
all
these
wretches
to
a
due
Sense
and
Practice
of
their
Duty
,
I
would
beseech
them
to
Consult
their
own
Best
thoughts
(
if
they
be
ever
Thoughtful
)
and
Seriously
to
consider
,
what
mercies
they
wilfully
Forsake
.
Is
it
a
slight
thing
,
is
it
Nothing
to
be
made
a
Partaker
of
that
Great
Sacrifice
for
sin
which
was
offered
upon
the
Cross
?
when
we
daily
lye
at
Gods
mercy
,
and
stand
in
need
of
his
Pardon
,
and
are
utterly
Undone
,
if
we
have
it
not
:
when
we
feel
in
our
own
Breasts
the
miserable
Effects
of
our
Follies
,
those
Twinges
and
Sores
in
our
Consciences
,
those
wounds
and
gashes
in
the
Spirit
,
which
are
so
full
of
intolerable
Anguish
,
that
some
have
hurryed
themselves
out
of
the
world
on
purpose
to
be
rid
(
as
they
thought
)
of
the
sense
of
their
Torments
:
when
we
are
sensible
how
the
Judgements
of
God
go
abroad
in
the
Earth
to
Punish
men
for
their
Impieties
:
when
we
have
seen
so
many
sad
Examples
of
men
,
who
have
roared
,
and
sometimes
Despaired
upon
their
death-beds
,
under
the
burden
of
their
guilt
;
and
when
none
can
tell
,
but
that
he
may
be
tortured
,
punisht
and
visited
after
the
same
manner
;
these
things
and
the
like
being
considered
well
,
what
can
any
man
desire
so
much
as
to
have
his
iniquities
forgiven
?
and
then
what
Fools
are
they
,
that
neglect
to
receive
the
Holy
Sacrament
,
which
is
the
Seal
of
our
Pardon
?
Is
it
a
mean
thing
,
not
worth
our
craving
or
longing
for
,
to
be
nourisht
with
the
most
Blessed
Body
and
Bloud
of
our
Redeemer
,
to
receive
Vitality
and
Influences
of
Grace
from
him
,
to
be
Refresht
and
strengthned
with
that
Divine
aliment
,
which
hath
been
the
Support
of
Apostles
,
Prophets
and
Martyrs
,
and
without
which
our
Souls
can
no
more
live
a
Life
Spiritual
and
Divine
,
than
our
Bodies
can
continue
in
plight
and
strength
without
Sustenance
?
Is
it
not
a
mercy
invaluable
,
to
have
the
Guidance
,
Aids
,
and
Comforts
of
Christs
Spirit
?
when
our
Natural
Corruptions
are
so
strong
,
when
the
Enemy
of
our
Souls
is
so
malicious
and
Buisie
,
when
the
Temptations
we
meet
with
are
so
Thick
and
ensnaring
,
when
the
Common
course
of
Humane
Life
is
such
,
that
we
walk
continually
among
Dangers
and
Deaths
:
Lord
!
what
a
Miserable
Creature
would
man
be
,
without
the
care
,
Assistance
,
and
Succours
of
the
Spirit
?
In
times
of
Errors
and
Delusion
to
be
assisted
,
and
kept
stedfast
by
the
Spirit
of
Truth
:
in
times
of
Tryal
to
be
led
by
that
Spirit
of
Power
,
which
helpeth
our
infirmities
:
in
times
of
Impiety
to
be
guided
and
governed
by
the
Spirit
of
Grace
and
Holiness
:
in
times
of
Affliction
and
Distress
,
whether
they
be
Publick
or
Private
calamities
we
groan
under
,
then
to
have
the
Spirit
of
Comfort
,
to
speak
peace
to
our
Consciences
,
to
take
away
the
Bitterness
of
our
pottage
,
to
sweeten
and
lighten
our
Griefs
with
salutary
Breathings
from
above
,
to
Support
us
in
all
our
sufferings
,
to
carry
us
safe
through
all
Difficulties
,
and
at
last
to
lead
us
into
a
Serene
and
Calm
world
;
Oh!
what
an
Happiness
is
this
,
and
what
Improvident
people
are
thy
,
who
neglect
an
Ordinance
that
is
Productive
of
this
Happiness
,
that
is
so
Beneficial
and
Useful
to
all
these
purposes
?
Again
;
to
have
such
a
lively
Faith
as
will
not
fail
us
,
however
we
may
be
winnowed
,
sifted
and
tost
;
to
have
a
vigorous
Hope
that
will
keep
our
Heads
up
,
when
storm
,
and
tempest
beat
down
thousands
;
to
be
full
of
those
Graces
,
which
are
sweeter
then
Nard
under
our
nostrils
;
to
be
United
to
him
,
who
Loved
us
and
gave
himself
for
us
,
and
to
have
this
Testimony
within
us
,
that
we
are
the
very
Members
of
Christ
,
and
in
the
end
to
Dye
with
Satisfaction
,
and
with
a
strong
Confidence
,
that
one
day
we
shall
rise
again
and
see
the
Salvation
of
God
in
the
Land
of
the
Living
;
these
are
Felicities
,
than
which
the
Nature
of
man
is
not
capable
of
Greater
in
this
Life
;
and
I
have
shew'd
you
particularly
;
one
by
one
,
that
these
are
the
Blessings
,
wherewith
God
crowneth
every
Constant
and
Devout
Communicant
.
Briefly
,
there
is
no
Ordinance
of
God
,
but
what
doth
carry
its
Advantages
with
it
,
where
men
use
it
after
a
Regular
and
Due
manner
.
But
all
other
Ordinances
seem
to
center
and
meet
in
this
;
so
that
it
is
a
certain
Instrument
of
an
Holy
Life
,
and
of
that
which
will
be
Dear
and
Valuable
to
us
when
all
the
Gayeties
of
Life
are
over
;
I
mean
a
Comfortable
Death
.
And
so
I
leave
it
to
the
thoughts
of
every
Understanding
and
Thinking
Christian
to
consider
,
what
Unwise
,
as
well
as
Unthankfull
men
they
are
,
who
are
so
willing
to
go
from
an
Ordinance
at
which
others
gather
up
Life
and
Immortallity
.
It
is
no
wonder
,
that
the
world
groweth
so
vain
and
wicked
,
and
that
the
Souls
of
men
are
so
Improsperous
.
One
great
reason
is
,
because
they
have
Itching
ears
,
but
Insensate
Hearts
,
that
neither
Crave
for
the
Influences
of
Heaven
,
nor
care
to
Receive
them
,
though
they
come
down
in
streams
God
be
merciful
unto
them
;
but
they
will
one
day
find
,
what
a
crime
and
Folly
they
are
guilty
of
,
in
forsaking
thus
the
mercies
of
the
Cross
,
and
in
trampling
under
their
feet
the
Bloud
of
the
Son
of
God
after
this
manner
.
Not
that
their
imprudence
,
or
unthankfulness
is
their
only
sin
:
No
there
is
an
addition
of
impiety
too
,
which
helps
to
aggravate
it
.
For
in
this
case
we
are
not
in
our
own
hands
,
neither
are
we
left
to
our
own
liberty
and
Pleasure
.
The
Command
of
Christ
,
whereby
we
are
obliged
to
solemnize
this
Mystery
,
is
as
plain
,
and
as
peremptory
a
command
,
as
any
other
in
the
whole
Bible
?
and
if
a
law
from
Heaven
can
make
any
thing
necessary
,
then
is
this
so
.
But
I
will
not
now
meddle
with
that
consideration
:
There
being
that
and
many
more
,
which
relate
more
immediately
to
our
practice
,
that
I
see
will
cost
another
just
Discourse
;
as
of
the
necessity
that
is
incumbent
upon
us
;
and
of
the
necessity
of
preparation
also
,
together
with
the
Nature
and
Extent
of
that
preparation
which
is
requisite
,
and
divers
other
the
like
matters
,
which
deserve
to
be
well
considered
,
and
to
be
treated
of
by
themselves
in
their
due
order
,
and
by
degrees
.
Here
we
will
end
this
Discourse
,
beseeching
God
to
help
us
to
a
right
understanding
,
and
to
enable
us
to
keep
a
good
Conscience
in
all
things
,
for
Christ
Jesus
his
sake
.
to
whom
with
the
Father
and
the
Holy
Ghost
,
three
Persons
in
the
Unity
of
the
God-head
,
be
all
Glory
,
and
Honour
,
and
Praise
,
for
evermore
,
Amen
.
FINIS
.