cleanness; so that although both the Flesh, and the Soul of the Virgin Mother were ftained with Original fin, yet the Flesh and Soul of Chrift fprang from her, without her fin, because he was conceived without carnal Copulation and Luft.

Sometimes (we know) worms are bred in mens Bodies, and derive their flesh and bulk from them, yet it would be ridiculous to fay or imagin, that these worms draw original fin from thofe Human bodies, because they are therein bred, without any copulation or carnal concupifcence. Herod was eaten of worms, which were bred A&s in his own body, yet thofe worms by that Generation, did not derive any fin from Herod. And if now any Man fhould be miraculously produced, and formed out of another mans Body,he fhould not thereby attract any fin, because fuch a Production would be without copulation and luft, as Aquin.f Aquinas determined.

12.234

2,9,81

Orig.T.za

Origen in his 14 Homilie on St. Luke, Art. 4. and St. Auftin on the 21 Pfalm, and in o- N. 44. ther places, both of them do expound Aug. in Pfal.28. thofe words of David, Pfal. 22, 6. I am a worm, and no Man; to be meant of the Conception of Chrift. Quia vermis non aliunde, fed in corpore Origo eft, because Christ was bred in the Body of his Mother without

L 2

without Copulation, as worms are in other Bodies, and therefore without fin. Eve her felf was made of Adam's Body and Soul, without any Copulation or luft, and therefore without any derivation of fin; indeed her Extraction was before the Fall, and before Concupifcence was entred into the Man, which yet (I conceive) would have fo been, although the Woman had not been fo made, till after the Fall of the Man.

For certain then, the bleffed Mother of our Redeemer was a pure Virgin, untill the Birth of her Son Jesus; but whether the continued and perfevered in her Virginity, untill her death is not neceffary, or much pertinent to be confidered in this Question, it being a full, and fufficient argument of the pure and finless Conception, and Birth of Chrift, that he was born of the Virgin Mary, during her Virginity. Mariam Jofeph concubitu nec cognoverat, nec cogniturus erat. Auguft. To, 7. N. 52.

Yet in the Primitive Church, both Eaftern and Western, it was generally received as a Truth, that the perfifted in her Virginity to her death. Maeia de Sir, the Aug. de Greeks faid, and the Latines, as Auftin de

Catechi.

Rudib.c. clares, Maria Virgo, concipiens, pariens, mo22. Tc.4. riens. It was fo near an Article of their

Faith,

T

Faith, that fuch as denied her perpetual Virginity, as Helvidius in St. Jerome, and Jovi- Hier.con. nian in St. Auftin, were accounted Here- Helv... ticks, and fuch are put by Epiphanius in his 0.7.1.55 Catalogue of Herefies, under the title of Har.78. Antidicimarianite with us, fince her departure,she is called to this day the Virgin Mary. There is a Prophetical Allegory recorded Ifa, 29. by the Prophet in these words, The Vision of1. all is become unto you, as the words of a Book that is fealed, which Men deliver to one that is Learned, faying, Read this I pray thee, and he faith I cannot, for it is fealed. This Allegory is thus unriddled by St. Chryfoftome, Clry.n.59 and before him by Gregory Neocafaria (ex- Greg. cept one of them, or his Scribe borrowed it from the other) they expound it of the Virgin Mary, and Lyranus faith, it was in- Lera in deed meant of the fecret Coming of Chrift. Ice,

The Book fignifieth the Virgin Mother, the Sealing of it was the defign of God, to preserve her in a Virgin Eftate to be Εμψυχον παλατιον καὶ ναὸν Θεῖ, a living Palace, and Temple to entertain God; the Man to whom this Book was delivered, fignified Jofeph, who is faid to be Learned (fciens literas because he had a former Wife, and alfo Children by her, (as fome fay) yet he could not, or might not open or read this new Book, because it was fealed, or kept fhut,

Neo.n.2.

Ezek.

44.2.

'Ambr.n.

49.

ry,

for a great and Heavenly purpose, such as is before faid. Thus they, just fo St. Ambrofe and St. Auftin, expound that Vision of Ezechiel, concerning the fout Gate, by which no Man might enter, because the God of Ifrael hath entred in by it. This Gate fignified Mawho was femper intacta, Jofeph vir non Aug. T. tranfit per eam, Deus Ifrael ingreffus eft eam. 10.n.51. The Virgin Mother, is often called by the Fathers Porta Cali, and a Book hath the name of the Writer, as the Eunuch read Ifaias, Acts 8. 28. And Mofes is read every SabAug. Pf. bath-day. St. Auftin calls himself a Book, Nos fumus Codex eorum qui legere non noverunt. So the Virgin Mary is that Book.

Acts

15.21.

121.

This I truft is enough,to fhew the meaning of those Mysterious words of Christ, concerning the Eating of his Flesh,and Drinking his Blood.

H

The CONCLUSION.

Itherto we have fhewed the Real Union of Chrift with Mankind, both in Flesh, and in Soul,and the Modus or manner, how it is brought to pafs. And that it doth not confift in Eating, and Drinking the Sacramental Bread and Wine, for without that Men may be Redeemed and Saved;

but

but not, except they Eat the Flesh of the Son of Man, and Drink his Blood.

Now for Conclufion, I shall only enquire, what effects and iffues are produced by this Union, which is fignified by Eating and Drinking.

And these I find to be Two. 1. Immortality of all Human Souls whatsoever, because all Men, good and bad, are united with Chrift in Soul. 2. The Refurrection of all Human Bodies, both of holy and unholy Perfons, because all are united with Christ in Flesh. Both the effects may clearly appear by the words of Chrift,

For Firft he faith, Except ye Eat the Flesh, John 6.53. &c. ye have no life in you; therefore they that have fo eaten his Flesh, c. have life in them.

Secondly, In the very next words he faith, Whofo eateth my Flesh,and drinketh my Blood, 54. hath Eternal Life, and I will raife him up at the Laft day. 1. Eternal Life, is meant of the Immortality of all Human Souls. 2. Raifing up at the Laft day, fignifieth the Refurrection of Human Bodies at the last Judgment.

From these Premises we may easily collect, that because all Men, both Good and Bad, are really united with Chrift, both in Soul and Flesh (as hath been proved beL 4

fore)

1