Now, in answer to this reasoning, I shall not insist, as I justly might, upon the known latitude of the aorists, which are indefinite as to time; nor upon any enallage of tenses, which is frequent in Scripture; but allowing that St. Paul is to be understood of the time past, in that instance, I say, it is no just objection against interpreting the text of the Eucharist. The Apostle is there speaking of the union of Christians as then actually subsisting, and therefore made before he spake of it; made by Baptism and the Lord's Supper, considered as previous to that union, and therefore past. He had nothing to do with future communions, so far as his argument was concerned: none but past communions could have any share in making or strengthening that union, which subsisted before he spake of it. Therefore it might be proper in both the instances, to make use of a verb of the preter tense, referring to time past. Communions, which are not, or only will be, or may be, unite nothing, effect nothing in the mean season, but would have been foreign to the Apostle's argument, which looked only to what had been done, and had had its effect already upon the union then subsisting. The Eucharist in that view was a thing past, as much as Baptism; and so the verbs in both instances were rightly chosen, and aptly answer to each other: We have been all baptized, and We have been all made to drinks, &c.

3. Socinus and Volkelius further urge, (which looks the most like an argument of any thing they have,) that the Apostle, in that chapter, refers only to the extraordinary gifts of the Spirit, and therefore cannot reasonably be understood either of Baptism or the Eucharist, which were common to all Christians, and not to the gifted only h. But it is unfortunate for this objection, that the Apostle should so emphatically word it twice over, We have all, &c., as it were on purpose to prevent its being understood to relate to the gifted only. The universality of the

verbo exprimi solent: hæc vero, cum et in posterum, qualibet se offerente occasione peragenda sit, rectius et communi consuetudini loquendi convenientius præsentis temporis verbo effertur. Volkelius, lib. vi. cap. 14. p. 685. alias 836.

f Conf. Hoornbeeck, tom. iii. p. 387. Maresius, Hydra, tom. iii. p. 836.

5 Πάντες εἰς ἐν σῶμα ἐβαπτίσθημεν —πάντες εἰς ἓν πνεῦμα ἐποτίσθημεν. As to some few copies here reading Tóμа for пνevμа, I refer to Dr. Mill, who vindicates the present reading.

But the sense might be the same either way, because the preceding words, by one Spirit, might be applied to both parts of the sentence.

h De donis spiritualibus; ut unicuique totum caput accurate legenti constare poterit. Socinus, cap. viii. p. 84. Paulus isto in loco de variis Spiritus Sancti donis disserit, quibus Deus per Filium suum primam illam Ecclesiam mirum in modum locupletaverat. Volkelius, lib. vi. cap. 14. p. 675. alias 815.

Apostle's expression is a much stronger argument for interpreting him of the Sacraments, than any thing else in the context can be for understanding the words of the extraordinary gifts: for it is plain, and is on all hands confessed, that the extraordinary gifts were not common to all, or to many, but rather peculiar to a few only in comparison. But to answer more directly to the pretence drawn from the context, it may be observed, that the design of the Apostle in that chapter does not only well suit with the interpretation we contend for, but is better cleared upon that foot, than upon any other. His design was to prevent, as much as possible, any emulation between the gifted and ungifted brethren. How does he execute it? By representing how many things were common to all, and how far all of them participated of the Spirit, one way or other. 1. They all owned Christ Jesus for their Lord, which none could do " but by the Holy Ghost;" therefore they were so far upon a level, with respect to the favour of the Holy Spirit. 2. Those extraordinary gifts, imparted to a few, were really intended for the common benefit of the whole body: they were given to every one of the gifted, to profit others withalk. The same Spirit was present to the whole Church, to all true members of it, in both Sacraments; so that they did not only reap the benefits of what the gifted men did, but they had themselves an immediate communion with the selfsame Spirit, in as useful, though not altogether so glaring a way. 4. However pompous those shining gifts might appear, and be apt to dazzle, yet there were other gifts more excellent m by far than they, and common to all good Christians; namely, the gifts of faith, hope, and charity ", from the same Spirit. Such appears to be the scope and connection of the Apostle's dis course in that chapter and the chapter following: and it is so far from proving that the text which we are now considering belongs not to the Sacraments, that, on the contrary, it very much confirms that construction P.

Enough, I presume, hath been said for the vindicating our construction of this text against the forced glosses and unnatural evasions of Socinus and his followers: though some of them, either more acute or more ingenuous than the rest, have not

scrupled to give up the new construction, so far, as to understand the text of both Sacraments 9.

The construction of the text being thus far fixed and settled, it remains now that we draw the just conclusion from it, and so wind up our argument. If the drinking of the sacramental cup is drinking into one Spirit, the Spirit of God, then the Eucharist duly administered and duly received, is a medium by which we ordinarily partake of the same Spirit, and consequently of the sanctifying gifts or graces of the Spirit. By this we understand, how he that is joined unto Christ our Lord is one spirit with him because that Spirit who is essentially one with him is acramentally united with us. And as Christ dwelleth in all those who spiritually feed upon hims, so are all such the temple of the Holy Ghost; and while they are so, they are sanctified both in body and soul. Such sanctification carries in it all that the Scripture reckons up among the fruits of the Spirit, as enriching the soul; and likewise all that concerns the immortalizing of the body, and sealing the whole man to future glory. All these blessings and privileges are conferred in the Eucharist, to them who receive worthily; because the Spirit is conferred in it, who is the fountain of them all, and whose gracious presence supposes them.

In confirmation of what hath been advanced upon Scripture principles, it may now be proper to descend to Fathers, who had the same Scriptures before them, and whose sentiments, if concurring, may be of use to give us the more abundant satisfaction in the present article. I have occasionally, in the course of these papers, cited several passages which speak expressly or implicitly of sanctification, as conferred in or by the Eucharist. I shall not here repeat the same at full length, but shall throw them together in a summary way, to serve as hints for recollection. What has been cited above from Ignatius, Justin, and Irenæus, of the beneficial nature of the Sacrament, necessarily infers or implies the graces of the Holy Spirit.

66

Clemens of Alexandria, upon another occasion, has been cited, expressly saying that they who receive the Eucharist with faith, are "sanctified both in body and soul a." Tertullian says, that the body is fed with the body and blood of Christ, that the "soul may be replenished with God b." In like manner, Origen asserts, that the Eucharist does sanctify them that "use it as "they ought." The same thing is intimated by Cyprian of that time, under some variety of expression . Cyril of Jerusalem expressly says, that the heavenly bread and salutary cup "sanc"tify both body and soule." Gaudentius Brixiensis, whom I have not quoted before, says of the eucharistical food, that it "sanctifies even them who consecrate it f." Lastly, Cyril of Alexandria maintains, that faithful communicants are "sanc"tified by being partakers of the holy flesh and precious blood "of Christ, the Saviour of us all s." These testimonies might suffice to shew how unanimous the ancients were, in asserting sanctification, as conferred in the Eucharist.

But for the further confirmation or illustration of this particular, I shall now proceed to consider what the ancients taught concerning the descent or illapse of the Holy Spirit upon the symbols or upon the communicants in this holy solemnity. Which I the rather choose to do, that I may at the same time clear up that important article, in some measure, and remove some common mistakes.

To give the reader a just idea of the whole thing, it will be necessary to begin with the Sacrament of Baptism, wherein the like descent or illapse of the Holy Ghost was expected, and where the like invocation obtained very early; sooner, I conceive, than in the service of the Eucharist, so far as may be judged from the records now remaining. The form of Baptism, probably, might give the first handle for it, as it ran in the name of the Father, Son, and Holy Ghost. Or, there appeared sufficient warrant in the New Testament, for beseeching God to send the Holy Spirit,

a Clem. Alex. Pædag. lib. ii. cap. 2. p. 178. See above, cap. vii. p. 587. b Tertullian. de Resurr. Carn. cap. viii. p. 330. See above, cap. vii. p. 590.

c Origen. in Matt. p. 254. contr. Cels. lib. viii. p. 766. See above, cap. v. p. 531, 532. a Cyprian. Ep. 54, 63. cap. vii. p. 593.

See above,

e Cyrill. Hieros. Mystag. iv. p. 321. See above, cap. vii. p. 595. Conf.

Hilar. Diac. Supr. p. 32.

f Consecrantes sanctificat consecratus. Gaudent. Brix. de Exod. ii. p. 806.

8. Αγιαζόμεθα μέτοχοι γενόμενοι τῆς τε ἁγίας σαρκὸς, καὶ τοῦ τιμίου αἵματος тoù пávтwv nμwv σwτnрos XplσTov. Cyrilli et Synod. Alexandr. Epist. apud Binium, vol. ii. p. 210. Conf. Theophil. Alexandrin. Pasch. 1. inter Opp. Hieron. tom. iv. p. 698.

66

since our Lord had promised that his heavenly Father would give the Holy Spirit to them that would ask him h.” Where could they more properly ask it, than in their Sacramental Offices, in that of Baptism especially, when the New Testament makes such frequent mention of the Holy Spirit, as assisting to it, or presiding in it? Indeed, we find no express mention in the New Testament of any ordinary descent or illapse of the Spirit in either Sacrament, nor any direct precept for a special invocation of that kind: neither can we be certain of apostolical practice, as to that particular. The custom might commence in the apostolical age, or it might come in later: but whenever it commenced, it seems to have been grounded upon such Scripture principles as I have just now hinted.

Tertullian (about A. D. 200.) is, I think, the first who speaks any thing plainly and fully to this matterk. He supposes that ever since"the Spirit of God moved upon the face of the "waters'," all waters have been privileged for receiving the Spirit, and becoming signs and instruments of sanctification, upon prayer made to God: particularly, in Baptism, after prayer has been sent up, the Holy Ghost comes down upon the waters, and sanctifies them, yea and gives them a sanctifying quality. But he supposes the angel of Baptism to be sent beforehand, to prepare the way for the reception of the Spirit; which he endeavours to illustrate from some resembling cases in the New Testament". After the angel's performing his part upon the waters, the Holy Spirit descended in person on the parties coming to be baptized, and rested, as it were, upon the waters?.

they supposed to be employed in ministering to God, for the heirs of salvation, according to Heb. i. 14. And according to their respective offices, they assigned them_names, having no other rule to go by. So they sometimes mention, besides the angel of Baptism, (which means any or every angel so employed,) the angel also of prayer, angel of repentance, angel of peace, and angel of light, or the like: such manner of speaking and thinking was just and innocent, till the succeeding abuses by angelworship made it almost necessary for wise men to lay it aside.

P Tunc ille sanctissimus Spiritus super emundata et benedicta corpora libens a Patre descendit, super Baptismi aquas, tanquam pristinam sedem