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warranted by His promise that not only unto them at the present time but to whomsoever they and their successors after them did duly administer the same, those Mysteries should serve as conducts of life and conveyances of His Body and Blood unto them, was it possible they should hear that voice, "Take, eat, this is My Body; drink ye all of this, this is My Blood;" possible that doing what was required and believing what was promised, the same should have present effect in them, and not fill them with a kind of fearful admiration at the heaven which they saw in themselves? They had at that time a sea of comfort and joy to wade in, and we by that which they did are taught that this heavenly food is given for the satisfying of our empty souls, and not for the exercising of our curious and subtile wits."
"If we doubt what those admirable words may import, let him be our teacher for the meaning of Christ to whom Christ was Himself a schoolmaster, let our Lord's Apostle be His interpreter, content we ourselves with His explication, My Body, the Communion of My Body, My Blood, the Communion of My Blood. Is there any thing more expedite, clear, and easy, than that as Christ is termed our Life because through Him we obtain life, so the parts of this Sacrament are His Body and Blood, for that they are so to us who receiving them receive that by them which they are termed? The Bread and Cup are His Body and Blood, because they are causes instrumental, upon the receipt whereof the participation of His Body and Blood ensueth. For that which produceth any certain effect is not vainly nor improperly said to be that very effect whereunto it tendeth. Every cause is in the effect which groweth from it. Our souls and bodies quickened to eternal life are effects, the cause whereof is the Person of Christ, His Body and Blood are the true wellspring out of which this life floweth. So that His Body and Blood are in that very subject whereunto they minister life not only by effect or operation, even as the influence of the heavens is in plants, beasts, men, and in every thing which they quicken, but also by a far more divine and mystical kind of union, which maketh us one with Him even as He and the Father are one." Book v. chap. lxvii. §. 4, 5.
"It is on all sides plainly confessed, first, that this Sacrament is a true and a real participation of Christ, who thereby imparteth
Himself, even His whole entire Person, as a mystical Head unto every soul that receiveth Him, and that every such receiver doth thereby incorporate or unite himself unto Christ as a mystical member of Him, yea of them also whom He acknowledgeth to be His own; secondly, that to whom the Person of Christ is thus communicated, to them He giveth by the same Sacrament His Holy Spirit to sanctify them as it sanctifieth Him which is their Head; thirdly, that what merit, force, or virtue soever there as in His sacrificed Body and Blood, we freely, fully, and wholly have it by this Sacrament; fourthly, that the effect thereof in us is a real transmutation of our souls and bodies from sin to righteousness, from death and corruption to immortality and life; fifthly, that because the Sacrament being of itself but a corruptible and earthly creature, must needs be thought an unlikely instrument to work so admirable effects in man, we are therefore to rest ourselves altogether upon the strength of His glorious power, Who is able and will bring to pass, that the Bread and Cup which He giveth us shall be truly the thing He promiseth.
"It seemeth therefore much amiss, that against them whom they term Sacramentaries, so many invective discourses are made all running upon two points, that the Eucharist is not a bare sign or figure only, and that the efficacy of His Body and Blood is not all we receive in this Sacrament. For no man having read their books and writings which are thus traduced can be ignorant that both these assertions they plainly confess to be most true. They do not so interpret the words of Christ as if the name of His Body did import but the figure of His Body, and to be were only to signify His Blood. They grant that these holy mysteries received in due manner do instrumentally both make us partakers of the grace of that Body and Blood which were given for the life of the world, and besides also impart unto us even in true and real though mystical manner the very Person of our Lord Himself, whole, perfect, and entire, as hath been shewed." Book v. chap. lxvii. §. 7, 8.
"He which hath said of the one Sacrament, Wash, and be clean,' hath said concerning the other likewise, Eat, and live.' If therefore, without any such particular and solemn warrant as this is, that poor distressed woman coming unto Christ for health
could so constantly resolve herself, may I but touch the skirt of His garment shall be whole,' what moveth us to argue of the manner how life should come by bread, our duty being here but to take what is offered, and most assuredly to rest persuaded of this, that can e but eat we are safe? When I behold with mine eyes some small and scarce discernible grain or seed whereof nature maketh promise that a tree shall come, and when afterwards of that tree any skilful artificer undertaketh to frame some exquisite and curious work, I look for the event, I move no question about performance, either of the one or of the other. Shall I simply credit nature in things natural, shall I in things artificial rely myself on art, never offering to make doubt, and in that which is above both art and nature refuse to believe the Author of both, except He acquaint me with His ways, and lay the secret of His skill before me? Where God Himself doth speak those things which either for height and sublimity of matter, or else for secresy of performance we are not able to reach unto, as we may be ignorant without danger, so it can be no disgrace to confess we are ignorant. Such as love piety will as much as in them lieth know all things that God commandeth, but especially the duties of service which they owe to God. As for His dark and hidden works, they prefer as becometh them in such cases simplicity of faith before that knowledge, which curiously sifting what it should adore, and disputing too boldly of that which the wit of man cannot search, chilleth for the most part all warmth of zeal, and bringeth soundness of belief many times into great hazard. Let it therefore be sufficient for me, presenting myself at the Lord's Table, to know what there I receive from Him, without searching or inquiring of the manner how Christ performeth His promise; let disputes and questions, enemies to piety, abatements of true devotion, and hitherto in this cause but over patiently heard, let them take their rest; let curious and sharpwitted men beat their heads about what questions themselves will, the very letter of the word of Christ giveth plain security that these mysteries do as nails fasten us to His very Cross, that by them we draw out, as touching efficacy, force, and virtue, even the blood of His gored side, in the wounds of our Redeemer we there dip our tongues, we are dyed red both within and without, our hunger is satisfied and our thirst for ever quenched; they are things wonderful which he feeleth, great which he seeth, and
unheard of which he uttereth, whose soul is possessed of this Paschal Lamb and made joyful in the strength of this new Wine, this Bread hath in it more than the substance which our eyes behold, this Cup hallowed with solemn benediction availeth to the endless life and welfare both of soul and body, in that it serveth as well for a medicine to heal our infirmities and purge our sins as for a sacrifice of thanksgiving, with touching it sanctifieth, it enlighteneth with belief, it truly conformeth us unto the image of Jesus Christ; what these elements are in themselves it skilleth not, it is enough that to me which take them they are the Body and Blood of Christ, His promise in witness hereof sufficeth, His word He knoweth which way to accomplish; why should any cogitation possess the mind of a faithful communicant but this, O my God, Thou art true, O my soul, thou art happy!” Book v. chap. lxvii. §. 12.
"The power of the ministry of GOD translateth out of darkness into glory; it raiseth man from the earth, and bringeth GOD Himself down from heaven; by blessing visible elements it maketh them invisible grace; it giveth daily the Holy Ghost; it hath to dispose of that Flesh which was given for the life of the world, and that Blood which was poured out to redeem souis; when it poureth malediction upon the heads of the wicked, they perish; when it revoketh the same, they revive. O wretched blindness, if we admire not so great power; more wretched if we consider it aright, and notwithstanding, imagine that any but God can bestow it! To whom CHRIST hath imparted power, both over that mystical body which is the society of souls, and over that natural which is Himself, for the knitting of both in one, (a work which antiquity doth call the making of CHRIST's Body,) the same power is in such not amiss both termed a kind of mark or character, and acknowledged to be indelible." Book v. chap. lxxvii. §. 1.
"So to eat the Flesh of Thy dear Son Jesus Christ, and to drink His Blood.] By this it may be known what our Church believeth, and teacheth of the Presence of Christ's Body and Blood in the Sacrament. And though our new masters would make the world believe she had another mind, yet we are not
to follow their private fancies, when we have so plain and so public a doctrine as this.”
"That we receiving these Thy creatures of Bread and Wine, &c. may be partakers of His blessed Body and Blood] Together with the hallowed elements of the Bread and Wine, we may receive the Body and Blood of Christ, which are truly exhibited in this Sacrament, the one as well as the other.
"These words, as I once conferred with a Papist, were mightily excepted against, because forsooth they must acknowledge no Bread and Wine, but a desition of the nature and being of both. My answer was, that here we term them so before consecration; after that we call them so no more, but abstain from that name, because our thoughts might be wholly taken up with the spiritual food of Christ's Body and Blood. So in the Thanksgiving following we say, That hast vouchsafed to feed us with these holy Mysteries, and the spiritual food of the Body and Blood of Thy Son, &c. In the meanwhile we deny not the Bread and Wine to remain there still as God's creatures. And I wonder the Papists should so contend for this same desitio panis et vini, whenas in their own service or mass, they abstain not from these words, THY CREATURES, after consecration, as we do. See the book, PER QUEM OMNIA DOMINE BONE CREAS! A certain argument that the Church of Rome never meant to teach that doctrine, which private men, the late doctors and schoolmen, have brought up and propagated."
"These holy Mysteries were the spiritual food of the most precious Body and Blood, &c.] Before consecration, we called them God's creatures of Bread and Wine, now we do so no more after consecration; wherein we have the advantage of the Church of Rome, who call them still creatures in their very mass after consecration; and yet they will be upbraiding us for denying the Real Presence, whenas we believe better than they: for after consecration we think no more of Bread and Wine, but have our thoughts taken up wholly with the Body of Christ; and therefore we keep ourselves to these words only, abstaining from the other (though the Bread remain there still, to the eye,) which they do not. And herein we follow the Fathers, who after consecration would not suffer it to be called Bread and Wine any longer, but the Body and Blood of Christ. Very Members Incorporate.] So Cyril. in Catech. Myst. 4. Sumpto Corpore et Sanguine Christi ait nos fieri ovocápovs, i. e.