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pontificis nomen tradit ex eo dedu&tum, quod potens fit facere, id est, Sacrificare, nec ignota eft Hebræis, addit Pineda in JOB, hæc loquendi ratio : ubi enim in Pfalm. LXVI. Legimus Offeram tibi boves cum Hircis, Hebræa litera habet faciam Tibi Boves cum Hircis. Et pariter Exod. xxix. ubi habemus : Vitulum pro peccato offeres, legit iterum Hebræa facies. Et eodem faciendi verbo utitur Christus in hujus Sacrificii institutione dicens, Hoc facite in mei memoriam, & de Altaris sacro ministerio loquens Ambrosius Miffam, inquit Épift. 33. facere coepi

. Kalρός ergo τέ σοήσαι το κυρίω E pari ratione admonet Diaconus Latinus Sacerdotem : Immola Deo Sacrificium Laudis.

According to this Sacrificial Use of the Verb Toléo, facere, and in particular from the Paschal facrificial Signification of it, we may justly observe, that the words TĒTO WC!ETE, Hoc facire, in the Institution of the Holy Sacrament either relate to the whole Attion, as x17 in the Hebrew and Toto in the Greek do to the whole Service of the Passover , Exod. xii. 27. . and then it proves the Celebration of the Eucharist to be ispomoiia, or if egyia a Sacrificial Service, and Ministration, or else they relate to the Bread, and Wine, and then by natural, and easy Interpretation they may be interpreted thus : Take, eat, this is my Body, offer this in remembrance of me : And, This is my Blood offer this, as oft as you shall drink it, in remembrance of me. Either of these Senses of T TO WCIETE. Hoc facite, which do not differ much, give us a good account of the Reason, why the ancient Fathers treating of this Mystery " say,

Irenæus, Lib. IV. Cap. xxxiv. Igitur Ecclesiæ oblatio, quam Dominus docuic offerri in Universo mundo observa, quam frequenter, graviter, & nominatim ur Chriftum Dominum auctorem & instirutorem efse Sacrificii Eucharistiæ Fenard. Sic à Sancto Cypriano CHRISTUS hujus Sacrificii Auctor , & Doctor dicitur Epift. 63. Grabe in locum. See P. xxx, xxxi. of this Epift, to the Reader.

that

that it is the Oblation of the Church, which Christ appointed to be offered.

I must here fay, as I did in my Discourse of the Christian Priesthood, that there is no Reafon, why the Reformed should be afraid of believing the Holy Eucharist to be a Sacrificial Service, or the Bread, and Wine to be the proper Oblations of it, forafmuch as according to the Ancients before the Eighth Century, we teach them to be not the Real, but only the Mystical, or Sacramental Body, and Blood of Chrift." Nay * with St. Augustin we affert, that to say they are the real natural Body and Blood of Christ is absurd, impious, and impossible, and that the Words This is my Body, and This is my Blood can be true only in a figurative Sense. There is therefore a very plain and intelligible difference between the Eucharists being the Sacrifice of the real Body, and Blood of Christ, and its being a real Sacrifice of his mystical Body, and Blood. They are inconfiftent, and incompofsible one with the other, because mystical, and real differ as much as the Substance, and its Shadow, the Verity, and its Type, or a thing of any fort or kind from the thing that is its Image. All this is comprehended in the distinction betwixo Myftical, and Real; the one as I have said is a contradition, and bar to the other, and therefore great must be their Ignorance, or Prejudice who cannot distinguish the pure Primitive from the Popish DoEtrine of the Eucharist, and where Ignorance, or Prejudice is not in the Cafe, it must be evil Defigns, and Passions, that make Divines especially inveigh

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* De Dottrina Christiani Lih. tertius. Si præceptiva locutio eft aut flagitium, aut facinus vecans, aut utilitarem, aut beneficenciam jubens non est figurat a locutio. aurem fagicium, aut facinus viderur jubere , aut ucilicatem, aut beneficentiam vetare, figurata eft. Nifi manducaveritis, inquit, carnem filii hominis, &c. facinus, vel flagitium videtur jubere, figura eft ergo &c.

against

against their Brethren, who teach the Sacrament of the Lord's Supper to be the representative Sacri. fice of Christ's mystical Body, and Blood. Whether or no my Adverfaries be Men of the latter fort, I leave it to their Readers to judge. If they be God be praised for it, this Age is so happily inlightend with the Knowledge of that truly Primitive Doctrine, that it is not in their Power as it was seventy Years ago, to enrage, and raise the People against the Teachers of it, or make them be prosecuted for preaching of it, or for their Practice in ministring of it as such. No, thanks be to God, it is otherwise now : But if it were not, I should not be afraid to declare that the Holy Sacrament shall be a Sacrifice to me both in Theory, and Pralfice, till those Gentlemen can convince me I am in the wrong by better Authorities, and Reasonings againft it, than I have here, and elfewhere brought for it, which upon Reflection upon whar hath been written against it from the first beginning of the Controversy about 1637. to the Triumvirat, that hath lately opposed it, and me, I think I have no Reason to expect. But if contrary to my Expectation they can bring better Authorities, or invalidate mine, I will be their Convert, for I have no worldly Interest to be of this Opinion, nor ever could have any; or if I had, I hope by God's Grace no fuch Interest should prevail with me to persist in Error against Truth. In the mean time I shall believe the Holy Eucharist to be an * unbloody Sacrifice, and

of

y In the Discourse of the Christian Priesthood.

? Lightfoot in Cap. xxvi. Marth. Prætereundum non eft, quod ille poculum Eucharisticum inftiruens dicat, Hoc est fanguis meus N. Teftamenti , ur Marth. & Marc, imò uc Lucas & Paulus, Hoc poculum en Novum Teftamentum in Sanguine meo. Non figillum tantum foederis , sed & Sanctio Novi federis : Terminus Deconomiæ Mojaica, & Sanctio noua veteris foederis Sanctio eric

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of a Sacrificial Nature for the Seal and Sanation of the New Covenant in the whole Ministration, and all the Parts, and Rites of it from presenting the Bread, and Wine to God upon the Altar, to the Confumption of them in the holy, fæderal, and facrificial Feast : And that this Notion of it is most fuitable to the Evangelical Covenant as a Seal, and San&tion thereof, and altogether worthy of the New, and Royal Law, and of its one Law.giver the Antitypal Moses our Lord Jesus Christ. And as I believe it to be a Doctrine, and Institution most agreeable to Chrifti. anity, as the Mystical Judaism, to have one Sacrifice succeed in the room of all the Jewilh Sacrifices: So I think it very proper not only to illustrate the Nature of the Holy Eucharist, as a Sacrament but to render the Mystery more 6

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per Sanguinem Taurorum, & Tircorum. Exod. 24. Hebr. 9. quia fundendus erar Sanguis : Novi per poculum vini, quia sub Novo Teftamento nulla ulterius fanguinis effufio,

*V. 26. Tði és To Eõued us. Applicata hæc ad Pascha recens jam comeftum clarius elucescunt. Hoc jam est corpus meum co sensu, quo extitit Agaus, paschalis corpus meum hucufque. Er Versu 28. Hoc est Sanguis meus Novi Testamenti eodem sensu, quo fanguis Taurorum, & Hircorum fuit fanguis meus sub Vereri. Exod. 24. Hebr. 9. Idem in Evang. Lucæ Cap. xxii. V. 19 Hot est Corpus meum, propter præsentem Paschatizationem respicere oprime poffunt hæc verba Corpus agni pafchalis Corpus, inquam, agni paschalis,nam ipfiffimam istam Phræfæologiam de eo adbibent Judæi. BðTO mothelov. Refpici videtur ad poculum vini effusum quotidiè in libaminibus cum Sacrificio jugi, nam & illud effusum pro remissione . peccarorum , ut panis refpiciar CCFpus Sacrificii jugis, & poculum, Vinum Libationis. Idem. in Epift. 1. Cor. Cap. xi. V. 25. De Sanguine tum (parfo [fuper Duodecim

Colum.nas] dici poruit hic eft fanguis Christi vereris vel primi Teftamenti. Ipfe fanguis cunc & exinde repræsentabat fanguinem Christi, quia sub veteri Teftamento futura erat de tempore in tempus effufio sanguinis. Ac jam vinum est repræsentatio fanguinis Christi, quia exiude cessatura erat effufio fanguinis istiusmodi.

b fo. Chrysost.on Matth. xxvi. calls the Holy Table Teymslav pere tad'ssdtny, the most cremendous Table, in 1 Epift. Cor. Cap.x. Ti

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adorable, and the Christian Priesthood more venera-. ble, and the Devotion of the Faithful more flaming both before, at, and after the Holy Communion, as furnishing of them with special, and proper Matter not only for holy and comfortable Meditations, but for Prayers, and Praises to the Father, and Intercessions with him in the Name of his Son Jesus Christ, and of the Holy Ghost, to whom with the Father in the Unity of the Trinity be all Honour, Worship, and Glory now and ever. Amen.

I think I have now said enough to my Adversaries in Vindication of my Doctrine of the Holy Eucha. rist, which in my Discourse of the Christian Priesthood, I asserted to be a real, and proper, external, material Sacrifice of Bread, and Wine , which ChriItians offer to God to represent, commemorate, and shew forth before him the All-sufficient Sacrifice which his Son.once made of himself upon the Cross for the Sins of the whole world. And in particular I think

more, than my present a faid as much, if I Design required in Defence of my self, and that Notion against Dr. Hancock, who as yet hath made no Reply to the ingenious, and learned Author of Cen. fura Temporum, by whom in February last he was so well answered, and chastised.

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