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There are a great Number of Teftimonies among the Fathers, to the fame Purpose; but thefe are fufficient to prove, that in their Opinion, Chrift's Body is received, not to the filling of the Appetite of the Body; not with Mouth, or Teeth, but with Spirit and Faith, unto the Holinefs and Sanctification of the Mind, and Comfort in Hope of eternal Life.

Atter this Sort, the Patriarchs, and Prophets, and People of God, who lived before the Birth of Jefus Chrift, did by Faith eat his Flesh and drink his Blood.

St. Paul faith, (a)" Brethren, I would not that ye "fhould be ignorant, how that all our Fathers were under the Cloud, and all paffed through the Sea; and did "all eat the fame ípiritual Meat, and did all drink the fame fpiritual drink, (for they drank of that spiritual Rock "that followed them, and that Rock was Chrift.)

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(b) "By Faith Noah became Heir of the Righteouf"nels which is by Faith.

By Faith, (c) Mofes, when he was cometo, Years, refufed to be called the Son of Pharaoh's Daughter, and chofe rather to fuffer Affliction with the People of God, than to enjoy the Pleasures of Sin, for a Seafon; efterming," The Reproach of Chrift greater Riches, than the "Treafures in Egypt: For he had Refpect unto the Re"compence of the Reward. (d) "All these through "Faith obtained good Report, and received not the Pro"mife; God having provided fome better Thing for us, that they without us, fhould not be made perfect. (e)" Abraham rejoiced to see my Day, and he saw "it, and was glad.

(t) Abraham, who againft Hope believed in Hope, that he might become the Father of many Na

❝tions.

(a) 1 Cor. 10. 1, 3, & 4.

(c) Ibid. 24, 25, 26.

(b) Heb. 11. 7. (d) Ibid. 39. 40.

(e) John 8. 56. (f) Rom. 4. 16, & 18.

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(a) Of which Salvation the Prophets have enquired and fearched diligently, who prophefied of the Grace that fhould come unto you.

Even fo, we eat Chrift by Faith, and not by the Mouth of the Body. And fo, to all true Believers that take Comfort in Chrift's Death, and are released from Sin and the Snares of the Devil, by his Flesh that was nailed to the Crofs, he may be truly faid to be Meat indeed, and Drink indeed, because their Souls are comforted by the Remembrance of it, and the Benefits affur'd by it, which is eternal Life.

Thirdly, We are now to difprove the Conceit of TranJubftantiation, and lay before you the horrid Confequences of this falfe Doctrine: In doing of which, we think it neceffary to obferve this Method.

Firft, We fhall endeavour to difprove this Conceit, by folid Arguments.

Secondly, To answer the Allegations of the Papifts in its Support.

Thirdly, To manifeft the horrid Confequences of this falfe Doctrine.

For, Arguments against Transubstantiation, fuch as thefe offer themfelves to every thinking confiderateMan.

1. In the first Supper, or when our Lord inftituted this Sacrament of his Body and Blood, there was no Tranfubftantiation, therefore, there is none now. The Antecedent we prove thus; that the Apostles eat and drank, which Chrift commanded; but Chrift com

(a) 1 Pet. 1. 10.

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manded

manded that they fhould eat Bread, and drink Wine, as it is witneffed by St. Paul, and confirmed by Christ himfelf. For of the Bread, St. Paul, in one Part of a Chap-. ter to the (a) Corinthians, calls it Bread four Times. And of the Wine, (b) Christ, after he had given Thanks, and it was confecrate, and after Supper, called it Wine. And if we may believe Chrift, the felt fame Wine did remain. Therefore, if the Elements themselves do remain after the Confecration, and not the Accidents only, Tranfubftantiation is a Fable.

2dly, If the confecrated Bread be the real Body of Chrift, then it holds fome Refemblance and Proportion with the Figure and Type of Chrift's Body, the Pafchal Lamb: But it holds no fuch Refemblance or Proportion; therefore, it is not to be believed the real Body of Christ. For the Pafchal Lamb was a living Thing, fo was the real Body of Chrift: The Fafchal Lamb was a fleshly Body, fo was the real Body of Chrift: The Pafchal Lamb had Blood to fhed, fo had the real Body of Chrift: The Pafchal Lamb was wounded and killed, fo was the real Body of Chrift: But in none of all these Particulars doth the confecrated Bread correfpond.

3thly, if there be any Tranfubftantiation, the fame must be made, either before the Words of Confecration, or after, or together with them: But the fame is not made before, for then it wou'd not be done by Virtue of the Words, which all Papifts agree: Nor after, for then the Prieft fpeaks falfly, when he fays, "This is my Body," for he ought to fay, this will, or fhall be my Body. Nor, Laftly, can it be together with the Words; for then it must be fucceffively as the Words, Hoc eft Corpus meum, are spoken, and fo if the Priest shou'd

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(a) 1 Cor. 11. (b) Matth. 26.29.

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leave off in the Middle, and fay only, Hoc eft, there wou'd be but half the Body made, and not completely till he comes to the laft Syllable, 'um; which is abfurd, and confequently, we may conclude, there is not any Tranfubftantiation at all.

4thly, It is a flat Contradiction to fay, that a fingular, or individual Body, remaining fo, fhou'd not be fo. But the Doctrine of Tranfubftantiation putteth the self fame numerical, individual Body of Chrift, to be at Rome, at Paris, at Dublin, and a Million of Places more at the fame Time: And whatsoever Body is diftant from ano. ther, in its numerical and individual Subftance, is separated from the other: But the Body of Chrift at Rome, is distant from the Body of Chrift at Paris, or at Dublin. and confequently, cannot be the felt fame numerical Body. But nothing is more obvious, than that it implies a flat Contradiction, that the felf fame numerical Body fhou'd be divided from it felf; for if one and the fame Body may be at divers Places at once, it may move from it felt in one Place, to it felf in another; if it may move from it felf, it must be diftant from it felf, then' divided from it felf; if divided from it felt, then no Individuum; thus, Individuum, by the Doctrine of Tranfubftantiation, is made Dividuum; that is, one and the felf fame Thing, is at the fame Time, not one and the felf fame Thing; which is fuch Logick as is fit only for Jefuits to teach, and natural Fools to learn.

5thly, In this pretended Tranfubftantiation, the Bread wholly ceafes, as to its Subftance, as Bellarmine (a) tells

us.

But this cannot be, unless it be annihilated, for that which was, and ceases to be any Subftance, must be annihilated: But that which is annihilated, is not faid to be changed, or to pass into another Substance, but ceafes to

(a) Bell. de Eucharift. Lib. 3. Cap. 24.

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exist, and is nothing; for in every change, the Matter ought to remain; otherwife, it will not be a Converfion, but a Receffion; that is, when one Thing coming, another gives place to it. Nor will it help the Matter to say as Bellarmine does, That the Body " of Chrift fucceeds in the Place of Bread: " For fince there is nothing of the Subftance of Bread in the Body of Chrift, it can no more be called a Converfion, or Tranfubftantiation, than the Succeffion of the Day and Night can be called a Converfion or Tranfubftantiation.

6thly, If the Subftance of the Bread and Wine doth not remain, then when Poifon is mixed with the Sacrament, after Confecration, either it is mixed with bare Accidents, or with the Body of Chrift, both which are abfurd. Therefore, the Subftance of the Bread and Wine muft remain: And that Poifon may be mixed with the confecrated Signs, is evident from Experience.

7thly, If Chrift had given his Body, fubftantially and carnally in the Supper, then was that Body, either pafcible, or impafcible. But they cannot fay it is either pafcible, or impafcible: For, 1. Chrift's pafcible Body is not now given to be eaten, for Chrift dieth no more, his Body is now glorified, and can no more fuffer. 2. Neither did Chrift give an impafcible Body to be eaten, for he faith," This is my Body which fhall be given for you;" that is, which fhou'd fuffer, and be crucified for them. Now, if it be neither pafcible, nor impafcible, then it is not any Body at all.

8thly, Our Saviour Christ faith, (a) "Where I am, "there fhall alfo my Servants be;" that is, they fhall be with him in Glory; therefore, his Saints, and Servants departed this Life, are with him. But we fuppofe no

(a) John 12. 26.

Papift

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