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Halcot, writing also upon the Master of the Sentences, leaves the Matter a little more at large, for he says, “ The '" Layman, as it may fometimes happen, worshipperh “ a Water that is not consecrate, this Faith is sufficient “ unto him to his Salvation, and yet it is a falfe Faith, *5 and erróneous.

Halcot was not a Man of the least Learning among them, yet to uphold the Error that he had once taken in Hand to defend, was driven to confefs, that a Man may merit at God's Hand by an erroneous and false Faith, yea, altho' he worship the Devil.

This is the certainty of the Adoration of the Hoft, which the Church of Rome holds necessary to Salvation. In the highest and most heavenly Part of Religion; that is, in the worshiping of God, they themselves know not what they do. And notwithstanding what these fame Doctors say. If a Man be doubtful, and for all his Doubt, adores the Host with the highest Worship which is due to God only; even with this reserve, “ If thou art Chrift “ I adore thee;" This Consideration or Reserve, doth not exempt him from the Crime of gross Idolatry: For to what purpose is the Condition, whether it be tacit or express’d, " I adore thee, if thou art Christ,” be. cause he actually adores it, whether it be fo or not. But what's inexcusable in these massing Priests is

, that without the Authority of the Word of God, without the Authority of the holy Fathers, without any Example of Antiquity, but by Artifice and Fraud, the People are made, not only to worship the facramental Bread as God; But they also carry the lame through the Streets and high Ways, wheresoever they travel; (as in old Times the Persian's Fire, and the Reliques of the Goddess Isis were folemnly carry'd in Proceífion) and have brought the Sacrament of Christ to be used as a Stage play, and a Solemn Sight.

If the Christians of the primitive Church, faith a lear- . ned Author, had believed as thesë Romish Doctors do; they had furnished the Heathens with specious Pretences to excuse the Idolatry of their Image-worihip, and to

the Christians those very Arguments, which they had made use of, agaiast them. As for Instance,

retort upon

ift, The Heathens did maintain, that their Idols were compos'd of cwo Things, that is, of a. visible Image, and an invisible Deity dwelling in it. (a) “ They bring “ their Gods, says St. Chryfoftom, into their base Images “ of Wood and Stone, and shut them up there as in a Pri« son.” And so fays Arnobius, (b) “ Your Gods dwell « in Plaifter and bak'd Earth; and that to make these Ma“ terials more venerable, they suffer themselves to be • shut up, and remain hid, and detain'd in an obscure « Prison."

Now, might not the Heathens have justly reply'd to the antient Christians, it they believed what the Romish Doctors do now-a-days? And do not you believe the very> fame of your Hoft, that it is composed of two Things, that is, of the visible Species of Bread, and the invisible Body of Christ, which is hid under the Species ? Doth not your Christ dwell in baked Dough! And to make a Piece of Bread more venerable, doch he not suffer himself to be shut up? and doth he not remain hid, as in a Prison ?

2dly, The Heathens held, that Consecration was the Means, whereby the Deity which they ador’d, was made . present in the image. So Tertullian faith, (c) I find

nothing to objcct against Images, but that the Matter “ of them

is such as our Frying-pans and Kettles are made " of, which changeth its State by Consecration.” And, Minutius Felix speaks thus of a Pagan Image, “ Behod “ it is mettled, forged, fashioned, and yet it is not God: “ Behold it isgilded, finished, erected, and yet it is not “ God: Behold it is adorned, consecrated, and worship“ ed, and then it is God.” And, Arnobius faith,

“ Dedication or Consecration makes them dwell in Images, they retule not to dwell in Habitations of Earth, or rather, being forced to go into thein by the

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(a) Chryf. in Theodoret. in Atrep. (b) Arnob. Lib. 6. (c) Apolog. Cap. 12. (d) Lib. 6. D

Right

Right of Dedication, they are incorporated and joined " to the Images.” Now, might not the Heathens have reply'd to the Christians thus? We find it just so in your Eucharist, that is, that the Signs are of the fame Matter with our common Bread and Wine, but change their Nature by Confecration : Behold it is kneaded, and moulded, and yet it is not God: Behold it is baked in the Oven, and yet it is not God : Behold it is confecrated and adored, and then it is God: For your Christ doth not refuse to enter into these earthly Matters, or rather, being forced to go into them by the Right of Confecration, is incorporated and join'd to the Species of Bread and Wine.

The Heathens had both great and little Images, and did believe that the Deity which they worshiped, was as well in the little as in the great ones. Arnobius makes this merry Observation, (a) “ If their Gods bad their

great and litile Images in which they dwelt, they muft * needs be straightned for wint of Room in the little

ones, whereas in the great ones they might stretch " themselves out at full leogth.” And might not the Heathens have reproach'd the Christians of these Times in the fame Manner, if they had believed that Jesus Christ had been wholly contained, as well in a little Hoit, as in a great one, and as well in the least Part of the Host, as in the greatest?

Laftly, The Heathens were reproach'd for worfhiping Wood and Stone, the Work of Mens Hands, Things that cannot see, hear, smell, taste, breathe, speak or move; Things expos’d to Age, Ruft, Corruption, Duft, Falling, Breaking, Burning, and to Injuries of Worms, Mice, and other Beasts; subject to the Power of Enemies, to be stolen, lock'd up, donc. As you inay read in Arncbius, Lactantius, Minutius Felix, and other ancient Doctors of the Church. Now, if the ancient Chriftians had believed, what those of the Church of Rome now do; might not

(a) Lib. 6.

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the Heathens have reply'd thus? And can you deny that the Hoft which you worship is the work of Mans Hands, that moulded it, and gaveit luch a Form as pleased him, and then consecrated it with certain Words, to make your Christ come in into it, whole and entire ? Do not you adore your Hoft, which neither fees, nor hears, nor smells, nor breathes, nor walks, nor speaks, nor moves? Is not your Hoft subject to Age, Duft, falling, burning, to Worms, to Mice, and other Beasts? Is it not subject to be taken away, stolen, lock'd up, donc? But if it be. faid, that the Accidents of the Host are only subject to these Inconveniences, and not Jesus Christ that is under them; the Heathens said the very lame Thing ; that is, that their Gods were not subject to these Inconveniences, but the Images only in which they were, as Arnobius (a) has recorded it, and says they speak thus ; “. We believe

not the Copper, Gold, and Silver, whereof the Images

are made, to be Gods, and Deities, that of themselves " deserve Adoration; but in these Materials we adore " those, that facred Dedication introduceth, and caufeth

to dwell in the Images.” Such is the Affinity between the Heathen Worship, and these nominal Christians of the Romish Church,

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Against the Abuse of the Sacrament, by denying the Cup to the Laity.

I

N all the Abuses of the Mass, which is nothing but

a huge Heap and Mass, of idolatrous and superstitious Rites, there is none more gross in the Doctrine, or impious in the Practice, or ablurd in the Defence, than this of withholding the Cup from the People; for it is an open Violence offered to our Lord's last Will; a Violation of the Words of the Institucion; Mutilation of the blessed Sacrament; a facrilegious Detention of an holy Legacy from the Sons of Men.

In other Points of Difference, our Adverfaries lay claim, tho' fallly, to the Authority of the primitive Church; but in this, they yield it to us, and cannot so much as pretend to it. Against others of their Errors, we have frequent Testimonies of the former and purer Ages, for five or fix hundred Years after Christ, but few in the later : But against this infufferable Enormity, we abound in Pafsages of good Writers in all Ages.

What can be more express than our Saviour's Command? (a) “ Drink ye all of this?”. And again, we are told, (b) “They all drank of it.” And also, “ That

(a) Mart. 26. 27. (b) Mark 14. 23.

as the

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