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Papift will affirm, that all the Saints departed are in the Eucharift; therefore, neither is Chrift prefent Bodily there. They must confefs, that it is either glorious to Chrift to be carnally in the Sacrament, or inglorious: If it be glory to him, then the Saints must be there prefent, to fee, and be Partakers of his Glory; (a) "For they 66 are ever with the Lord; and follow the Lamb whi"therfoever he goeth: "If it be inglorious, it is the greateft Sacrilege in the World to deprive Chrift of his Glory; therefore, Tranfubftantiation is a most damnable Doctrine.

9thly, He that is afcended into Heaven bodily, and does truly remain in Heaven to the End of the World; his Body cannot be daily tranfubftantiated in infinite Places. But the Body of Chrift (b) is so afcended, and muft remain, as we profefs in the Creed, and are taught by the Apostles. Therefore, Tranfubftantiation ought not to meet with any Countenance.

12thly, That which neither Senfe teaches, nor Reafon affures us, nor any holy Scripture requires us to be-lieve; that we are not bound to believe. But neither Senfe teaches, nor Reafon affures us, that the Bread by Confecration is tranfubftantiated into Flesh, but directly otherwife; nor are we required by any Scriptures to be-lieve it, as we have already proved; therefore, Tranfub-ftantiation is moft abfurd.

Secondly, We are to answer the popifli Allegations in Support of Tranfubftantiation.

Objection, 1. (c) The Papifts fly urge the Words of our Saviour in the Inftitution it self; after he had taken ›

(a) 1 Theff. 4. 17. Rev. 14. 4. (c) Bell. de Euchar, Lib. 3.Cap. II.

(b) Acts 1: 11..

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Bread,

Bread, and blessed it, he faid, " This is my Body;" that is, fay they, that which is contained under the Form of this Bread, is my very Body. Since he plainly and pofitively calls it his Body, will you contradict our Saviour?

Answer, This is my Body, differs very much from this is tranfubftantiated or changed into my Pody. This is my Body, fpeaks what is already in being; not what may, or fhall be effective of fomething elfe. To be, and to be changed into a Thing, are quite different Expreffions, and he that fays a Thing is, or hath a Being, cannot be therefore fuppofed neceffarily to fay that it is changed, or tranfubftantiated, or fhall be fo. For a Thing may be feveral Ways, befides being changed. That of which Chrift affirms, that it is his Body, was the Bread he took in his Hand, or that which he brake, and that may be faid to be his Body, without being changed or tranfubftantiated into his Body. Therefore those Words of our Saviour do not infer a Transubstantiation.

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Anfw. 2. Though Chrift faith, (a)" John is Elias," and John himself faith, (b)" I am not Elias," yet neither of them really contradicts the other, because, as St. Auftin faith, (c) "John fpeaks properly, and our Lord figuratively;" fo, tho' Chrift laid here," This is my Body," yet we contradict not our bleffed Saviour, because he spake not properly, but figuratively; as by the Context and the Nature of the Thing is apparent. But on the other Side, they were falfe Witneffes, (d) though they alledg'd Chrift's own Words mifexpounded of the material Temple, which he meant of the myftical Temple his Body: And fo may others be, though they alledge Christ's own Words of the Bread being his Body, urging that as spoken properly, that was by him figuratively intended.

(a) Matt.Jr. 14. (b) John 1. 12. (c) Aug. in Joan. Tract. 4. (d) Matt.26, 60.

Objection

Objection 2. If you deny Tranfubftantiation, and i Chrift's corporal Prefence, you make the Sacrament nothing but bare Bread.

Answer 1. Our denying the ftrange and new Learning of Tranfubftantiation, and making it known, that Bread and Wine, is Bread and Wine, ought not to fix that Charge upon us which these Romish Doctors infinuate, for we both think, and speak with Reverence of these holy Myfteries. And as we cannot call them more than they are, fo we do not esteem them lefs than they are by the Ordinance and Inftitution of Chrift. We do not make them bare or naked Tokens, but we fay they are changed, as to their Virtue; and that they have a Dignity, and Pre-eminence, which they had not before: That they are not now common Bread, or common Wine, but the Sacrament of the Body and Blood of Chrift; Signs and Seals of the Benefit of Chrift's Body crucified, and his Blood fhed; a Teftimony unto our Confcience, that Chrift is the Lamb of God; a certain Pledge and Seal, and fufficient Warrant of God's Promifes, whereby God bindeth himself to us, and we stand likewife bound to God, fo as God is our God, and we are his People.

2dly, In Baptifm, the Nature and Subftance of the Water remains, and yet it is not bare Water; it is changed and made the Sacrament of our Regeneration: It is Water confecrated and made Holy by Chrift's Appointment: This outward washing, is a Sign and Seal of the inward and fpiritual: One Thing is feen, and another believed: We see the Water, but we understand the Blood of Chrift: So we fee the Bread and Wine, but we look beyond thefe Creatures: Our believing Mind is raifed to Heaven, and there we behold the Rantom and Price of our Salvation, the crucified Body of Chrift, which is now glorified...

Thirdly,

Thirdly, To manifeft the horrid Confequences of this falfe Doctrine is our present Task.

ift, 'Tis a known Axiom, Quicquid fit, quando fit, non fuit ante; whatfoever is made, was not, before it was made. But Papifts fay, Chrift's Body is made by the Prieft's pronouncing the Words of Confecration; (that is, it he has an Intent to make it) but if Chrift's Body be made of Bread, (as it muft be, if the whole Subftance of the Bread be turned into the Body) fo as that Chrift comes to be entirely contained in the Eucharift, after the Confecration, then Chrift's Body was not before, which deftroys the whole Foundation of the Chriftian Faith.

2dly, To believe the real carnal Body of Chrift to be in the Sacrament, implies, that the holy Body of Chrift may mold and putrify, and turn to Corruption, and be eaten, not only of finful Men and Reprobates, but also, by Vermin, as Mice, Rats, c. which is blafphe

mous.

3dly, If the confecrated Bread be fuch real Body of Chrift, then was Chrift his own Executioner, laying violent Hands on his own precious Body, before either Judas betray'd, or the Jews killed him, which is an Horror to any, who owns the Name of Chriftian to imagine.

4thly, How ftrangely unreasonable is it to fancy, that our bleffed Saviour fhou'd just before his Suffering, exhibit his Body to his Difciples, (Thomas among the reft) in fuch a Form, as they cou'd not by any of their Senfes perceive it to be his Body; and yet immediately after his Refurrection, to convince the fame Thomas's Doubts, bids him touch and handle him for his Satiffaction. Were the Popish Tenet true, Thomas might readily have reply'd, I lately receiv'd the very Body of my Lord in my Hand, and in my Mouth, and Stomach,

yet

yet cou'd not perceive therein either Flesh or Bone; how then fhall thy now offering me to handle thee, be any Conviction to me, that thou art really my Lord, rifen from the Dead. Which brings us to the last horrid Confequence, which is,

That as the fame is not only utterly above, but against all Senfe and Reafon, fo likewife it undermines and destroys the very Bafis of the Chriftian Religion: For the main Argument which the Apoftles used to convince the World of Chriftianity was this; that our bleffed Saviour wrought fuch and fuch Miracles, and particularly,that he rofe from the Dead. And this they proved, because they wereEye-witneffes,and fealed this their Teftimony with further Miracles, which the People daily beheld: Suppofe then (as Papifts do) Tranfubftantiation to have been one principal Part of the Chriftian Doctrine, which the Apostles preached. If this Doctrine be true, then all Mens Senfes are deceived, in as plain a sensible Matter, as any in the World: For what more different than a Bit of Wafer, and the whole Body of a Man? fo that, perfuading Men to believe this Doctrine, perfuaded them not to believe their Senfes; and yet the Argument they ufed, was built on a directly contrary Principle; for if their Senfes were not to be trufted, how fhou'd they be affur'd of thefe Miracles? If therefore the Teftimony of Senfe be to be rely'd on, then Tranfubftantiation is falfe; if it be not, then how is any Man fure, that Chriftianity is true? Or how are the Papifts certain, that there are any fuch Words in their vulgar Bible, as Hoc eft Corpus meum? Or that there is any Bible at all in the World?

Laftly, The Difference between the Body of Chrift, and the Sacrament of the Body of Chrift, is briefly this: A Sacrament is a Figure or Token; the Body of Chrift is figured or tokened: The Sacrament Bread is Bread, and it is not the Body of Chrift: The Body of Chrift is Flesh, and it is no Bread: The Bread is here

below,

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