A short discourse against transubstantiation, or, An answer to the ordinary question whether a man may be saved in the Roman Catholick religion? by the reduction of it to another, whether one can be saved who, apostasizing from a true religion joineth himself with the grossest idolaters : where the evidence against transubstantion from revelation, reason, and sense is repeated and improved in two sermons on Mat. 26. 26 / by J.C.
AN ANSVVER To that Ordinary Popish Question, Whether one deserting the Protestant Religion, may not be Saved in the Communion of the Romish Church? Matth. 26.26, 27. And said, Take, eat, this is my Body.
an ANSWER To that Ordinary Popish Question, Whither one deserting the Protestant Religion, may not be Saved in the Communion of the Romish Church? Matthew 26.26, 27. And said, Take, eat, this is my Body.
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IN the explication of the Doctrine of the Sacrament of the Supper, from that account which the Evangelist gives of it in this Chapter, (where we have a record of its first Institution );
IN the explication of the Doctrine of the Sacrament of the Supper, from that account which the Evangelist gives of it in this Chapter, (where we have a record of its First Institution);
Then he took the Cup — and said, Drink you all of it, for this is my Blood of the new Testament which is shed for the remission of Sins (so our Evangelist); St. Mark Ch. 12.24. saith, He said, This is my Blood of the new Testament which is shed for many: St. Paul 1 Cor. 11.25. This Cup is the New Testament, in my blood, This doe you, as oft as you drink it, in remembrance of me.
Then he took the Cup — and said, Drink you all of it, for this is my Blood of the new Testament which is shed for the remission of Sins (so our Evangelist); Saint Mark Christ 12.24. Says, He said, This is my Blood of the new Testament which is shed for many: Saint Paul 1 Cor. 11.25. This Cup is the New Testament, in my blood, This do you, as oft as you drink it, in remembrance of me.
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All agree in these words, This is my Body. For the other Element, This is my Blood (saith Mathew and Mark.) This Cup is the new Testament in my Blood (saith Luke and Paul ). The proposition is plain.
All agree in these words, This is my Body. For the other Element, This is my Blood (Says Matthew and Mark.) This Cup is the new Testament in my Blood (Says Lycia and Paul). The proposition is plain.
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an entrance into a large Field of Blood. The Apostle Jude willeth us to contend earnestly for the Faith delivered to the Saints, Jude 3. and the Apostle to the Hebrewes encouraging them to a patient suffering, tells them, They had not yet resisted unto Blood.
an Entrance into a large Field of Blood. The Apostle U^de wills us to contend earnestly for the Faith Delivered to the Saints, U^de 3. and the Apostle to the Hebrews encouraging them to a patient suffering, tells them, They had not yet resisted unto Blood.
I know no proposition of Christian Faith, about which there hath been more contention, None, the Errors against the truth in which have been more eagerly resisted unto Blood,
I know no proposition of Christian Faith, about which there hath been more contention, None, the Errors against the truth in which have been more eagerly resisted unto Blood,
for now more then four hundred Years, (since Pope Innocent the third's time, for the popish Doctrine in the case commenceth no higher) then this proposition under our present Debate.
for now more then four hundred years, (since Pope Innocent the third's time, for the popish Doctrine in the case Commenceth no higher) then this proposition under our present Debate.
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It was then the popish Shibboleth, Doe you believe that in the Sacrament of the Altar is the natural body and blood of Christ which he brought with him out of the Womb of the Virgin? was the killing-question then:
It was then the popish Shibboleth, Do you believe that in the Sacrament of the Altar is the natural body and blood of christ which he brought with him out of the Womb of the Virgae? was the killing-question then:
& the true Church of Christ): As the Gileadites served the Ephraimites, Judg. 12.6. whosoever could not speak according to their Dialect, they took him and slew him;
& the true Church of christ): As the Gileadites served the Ephraimites, Judges 12.6. whosoever could not speak according to their Dialect, they took him and slew him;
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But now if any of these nick-named Chatholicks cannot speak after Protestants, it is onely said to them, Sit down lower, and give place to those who are more worthy than you:
But now if any of these nicknamed Catholics cannot speak After Protestants, it is only said to them, Fit down lower, and give place to those who Are more worthy than you:
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But the accidents of the bread, the whiteness, quanti••• figure, savour, corruptibility, &c. do remain, under which coucheth the real, natural body of Christ, the same which he brought out of the Virgins womb.
But the accidents of the bred, the whiteness, quanti••• figure, savour, corruptibility, etc. do remain, under which couches the real, natural body of christ, the same which he brought out of the Virgins womb.
the Bread is not annihilated (say they), not changed and transubstantiated, but the body of Christ is present with it; and is Sacramentally eaten by the Communicants.
the Bred is not annihilated (say they), not changed and Transubstantiated, but the body of christ is present with it; and is Sacramentally eaten by the Communicants.
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That the Bread and VVine, in the Sacrament of the Supper, doth truly signifiy and (by institution) represent the Body and Bloud, that is the death of Christ:
That the Bred and VVine, in the Sacrament of the Supper, does truly signifiy and (by Institution) represent the Body and Blood, that is the death of christ:
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and distinguish that Real-Presence more than Spiritual, from the popish Transubstantiation or the Lutherane Consubstantiation: what other concomitancy then one of these they can fancy, we cannot tell;
and distinguish that Real-presence more than Spiritual, from the popish Transubstantiation or the Lutheran Consubstantiation: what other concomitancy then one of these they can fancy, we cannot tell;
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This is a day when the Popish Emissaries are very busy in every Shop and Coffee-House, I shall therefore insist a little more largly upon this great Controversy:
This is a day when the Popish Emissaries Are very busy in every Shop and Coffeehouse, I shall Therefore insist a little more largely upon this great Controversy:
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3. Prop. The bread and wine in the Supper of the Lord, do truly signify the Body and Blood of Christ, who is really but spiritually present, and to be by Faith received by believers. I begin, with the first
3. Prop. The bred and wine in the Supper of the Lord, do truly signify the Body and Blood of christ, who is really but spiritually present, and to be by Faith received by believers. I begin, with the First
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I shall not promise you (nor so much as hope my self) to speak any thing new in so beaten a subject, which hath also been argued by so many men of incomparable learning, reason,
I shall not promise you (nor so much as hope my self) to speak any thing new in so beaten a Subject, which hath also been argued by so many men of incomparable learning, reason,
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I may possibly (as the straits of time for this exercise will give me leave) give you somthing of the substance of larger discourses in a more known Language,
I may possibly (as the straits of time for this exercise will give me leave) give you something of the substance of larger discourses in a more known Language,
There are but three wayes (which I know of) which God hath given us by which we may measure the truth or falshood of any Proposition, Revelation, Reason, and Sense: We will take them all out,
There Are but three ways (which I know of) which God hath given us by which we may measure the truth or falsehood of any Proposition, Revelation, Reason, and Sense: We will take them all out,
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But certainly entire phrases of Scripture, much more single words, confessedly Polysemous and of various interpretation, must be so interpreted as to agree with the letter and reason of other Scriptures:
But Certainly entire phrases of Scripture, much more single words, confessedly Polysemous and of various Interpretation, must be so interpreted as to agree with the Letter and reason of other Scriptures:
Now how much other Scripture crosseth this interpretation of this Scripture, I shall shew you by reducing the various scriptures to a few certain Heads.
Now how much other Scripture Crosseth this Interpretation of this Scripture, I shall show you by reducing the various Scriptures to a few certain Heads.
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after his Assention, but the Heavens conteining him. Jo. 13.33. Little Children, yet a little while and I am with you, whether I go you cannot come, Jo. 16.17. I go to the Father. Jo. 12.8. The poor you have alwayes with you, but me you have not always. Acts 3.21. VVhom the Heavens must receive until the restitution of all things.
After his Ascension, but the Heavens containing him. John 13.33. Little Children, yet a little while and I am with you, whither I go you cannot come, John 16.17. I go to the Father. John 12.8. The poor you have always with you, but me you have not always. Acts 3.21. Whom the Heavens must receive until the restitution of all things.
They tell us, that it is the very same body which Christ brought out of the Womb of the Virgin, which the bread is changed into, or which succeedeth the bread (for that phrase better somtimes pleaseth Bellarmine ) in the Supper of the Lord.
They tell us, that it is the very same body which christ brought out of the Womb of the Virgae, which the bred is changed into, or which succeedeth the bred (for that phrase better sometimes Pleases Bellarmine) in the Supper of the Lord.
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Now there is none who knows not that at the same time the supper is celebrated in thousands of places, wherever it is administred (according to their Opinion) must be this body of Christ;
Now there is none who knows not that At the same time the supper is celebrated in thousands of places, wherever it is administered (according to their Opinion) must be this body of christ;
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And the Scriptures say, that body which he had in the World was not in one place at the same time when it was in another, Jo. 11.15. I am glad (saith Christ speaking of the place where Lazarus died) that I was not there; What say the Angels? Mat. 28.6. He is risen, he is not here.
And the Scriptures say, that body which he had in the World was not in one place At the same time when it was in Another, John 11.15. I am glad (Says christ speaking of the place where Lazarus died) that I was not there; What say the Angels? Mathew 28.6. He is risen, he is not Here.
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Why might it not be here, and there, and in a thousand places more, if it be possible that at the same time, it should be where-ever the Sacrament of the Supper is administred? But if it be, it is a body of a different constitution, from that which the Scripture telleth us that was, which Christ brought out of the Virgins Womb.
Why might it not be Here, and there, and in a thousand places more, if it be possible that At the same time, it should be wherever the Sacrament of the Supper is administered? But if it be, it is a body of a different constitution, from that which the Scripture Telleth us that was, which christ brought out of the Virgins Womb.
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Jo. 16.7.)? Or, what needed our Saviour, in order to the comforting of his Disciples under this trouble, have promised the presence of his Holy Spirit for their reliefe under this trouble? If either the Disciples had thought,
John 16.7.)? Or, what needed our Saviour, in order to the comforting of his Disciples under this trouble, have promised the presence of his Holy Spirit for their relief under this trouble? If either the Disciples had Thought,
so often as they would fulfil his command in eating of this Bread, and drinking this Cup, (which he had commanded them to do often in remembrance of Him ).
so often as they would fulfil his command in eating of this Bred, and drinking this Cup, (which he had commanded them to do often in remembrance of Him).
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to miss this so obvious and opposite an Argument to comfort them as to their apprehensions of his departure? How easy had it been with him, to have made all short by telling them, you may make Priests,
to miss this so obvious and opposite an Argument to Comfort them as to their apprehensions of his departure? How easy had it been with him, to have made all short by telling them, you may make Priests,
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4. A fourth rank of Scriptures, shall be of such as speak of Sacraments as spiritual Meat, and the food which Christ giveth as spiritual Food, and eating the Flesh and drinking the blood of Christ as a spiritual Action. 1 Cor. 10.1. The Fathers did all eate the same spiritual Meat; and drank the same spiritual Drink:
4. A fourth rank of Scriptures, shall be of such as speak of Sacraments as spiritual Meat, and the food which christ gives as spiritual Food, and eating the Flesh and drinking the blood of christ as a spiritual Actium. 1 Cor. 10.1. The Father's did all eat the same spiritual Meat; and drank the same spiritual Drink:
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so he was the spiritual Food of the Soul; as is plain, for Jo. 4.14. He is such Water as who so drinkes shall not thirst again, but it should be in him a well of VVater, springing up to Eternal Life, he is such Bread, as he that commeth unto him shall never hunger, Jo. 6.35. not die, v. 50. but live for ever. It speaketh indeed of eating the Flesh, and drinking the Blood of Christ;
so he was the spiritual Food of the Soul; as is plain, for John 4.14. He is such Water as who so drinks shall not thirst again, but it should be in him a well of VVater, springing up to Eternal Life, he is such Bred, as he that comes unto him shall never hunger, John 6.35. not die, v. 50. but live for ever. It speaks indeed of eating the Flesh, and drinking the Blood of christ;
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but such an eating, and such a drinking, as they who use not, have no life in them, Jo. 6.53. they that do use, have Eternal Life and shall be raised up at the last Day, v. 54. dwell in Christ and they in Him, v. 56. Now this surely is no natural but spiritual Eating.
but such an eating, and such a drinking, as they who use not, have no life in them, John 6.53. they that do use, have Eternal Life and shall be raised up At the last Day, v. 54. dwell in christ and they in Him, v. 56. Now this surely is not natural but spiritual Eating.
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but he restrains his assertion to those words in that chapter only, v. 51. The bread which I shall give is my Flesh which I will give for the life of the World.
but he restrains his assertion to those words in that chapter only, v. 51. The bred which I shall give is my Flesh which I will give for the life of the World.
yet he contends for it, because Christ speaks in the future sense I will give. I wonder how Christ could say I doe give, when as yet his time of suffering was not come, (of which he manifestly speaks)? but I must not enlarge;
yet he contends for it, Because christ speaks in the future sense I will give. I wonder how christ could say I do give, when as yet his time of suffering was not come, (of which he manifestly speaks)? but I must not enlarge;
those who at their leasure will peruse what Chamier and VVhitaker, and others have answered, will easily see the vanity of the Jesuites proof of that Text's relation to the Sacrament.
those who At their leisure will peruse what Chamier and VVhitaker, and Others have answered, will Easily see the vanity of the Jesuits proof of that Text's Relation to the Sacrament.
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Surely we do not remember a body present before us, but absent: thus Luke speaketh, Lu. 22.19. thus St. Paul, 1 Cor. 11.24. (but possibly I may also hereafter touch upon this).
Surely we do not Remember a body present before us, but absent: thus Lycia speaks, Lu. 22.19. thus Saint Paul, 1 Cor. 11.24. (but possibly I may also hereafter touch upon this).
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7. A seventh rank, may be of those Scriptures, which mention the natural body of Christ as subject to our Senses, as exposed to Accidents. These are very many;
7. A seventh rank, may be of those Scriptures, which mention the natural body of christ as Subject to our Senses, as exposed to Accidents. These Are very many;
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after His Resurection (saith Paul ) he was seen of five hundred brethren at once, he was felt by Thomas, 1 Cor. 15. Luk. 21. If the bread be transubstantiated, or His Body coucheth under the accidents of bread,
After His Resurrection (Says Paul) he was seen of five hundred brothers At once, he was felt by Thomas, 1 Cor. 15. Luk. 21. If the bred be Transubstantiated, or His Body couches under the accidents of bred,
For our Saviour plainly here saith, that whatsoever goeth into the mouth [ that is, in order to nourishment ] goeth into the belly, and is cast out in the Draught.
For our Saviour plainly Here Says, that whatsoever Goes into the Mouth [ that is, in order to nourishment ] Goes into the belly, and is cast out in the Draught.
Divines out of scripture take notice of a double estate of Christ; the first they call his estate of Humiliation, containing all the time of his suffering,
Divines out of scripture take notice of a double estate of christ; the First they call his estate of Humiliation, containing all the time of his suffering,
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when he was (as the Prophet speaks) oppressed, afflicted, a man of griefs, &c. Is. 53. The second was his Estate of Exaltation, beginning at his Resurrection:
when he was (as the Prophet speaks) oppressed, afflicted, a man of griefs, etc. Is. 53. The second was his Estate of Exaltation, beginning At his Resurrection:
He was once offered to bear the sin of many, but He shall appear the second time without sin unto Salvation, Heb. 9.28. so also 1 Pet. 3.18. Phil. 2.8.9.
He was once offered to bear the since of many, but He shall appear the second time without since unto Salvation, Hebrew 9.28. so also 1 Pet. 3.18. Philip 2.8.9.
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and became obedient to Death, even to the Death upon the Cross; wherefore God hath highly Exalted him, &c. so Acts, 5.31. Him hath God exalted with his right Hand, to be a Prince and a Saviour.
and became obedient to Death, even to the Death upon the Cross; Wherefore God hath highly Exalted him, etc. so Acts, 5.31. Him hath God exalted with his right Hand, to be a Prince and a Saviour.
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2. Setting it secondly to work upon Scripture Principles, and so comparing (as the Apostle saith) things spiritual with spiritual. Few Divine Truths are indeed the first way demonstrable, but some are.
2. Setting it secondly to work upon Scripture Principles, and so comparing (as the Apostle Says) things spiritual with spiritual. Few Divine Truths Are indeed the First Way demonstrable, but Some Are.
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Some Beings, have a subsistance of themselves, as Stones, the Earth, all living Bodies, &c. Others have no subsistance of themselves, yet are something;
some Beings, have a subsistence of themselves, as Stones, the Earth, all living Bodies, etc. Others have no subsistence of themselves, yet Are something;
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as Colour, Savour, Length, Breadth, &c. The first we call substances, the second we call Accidents; because they are appurtenances to substances which are the subjects receiving of them,
as Colour, Savour, Length, Breadth, etc. The First we call substances, the second we call Accidents; Because they Are appurtenances to substances which Are the subject's receiving of them,
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Looking again we discerne a differing Nature in Substances: Some have parts disjoined each from other, they have quantity and quality, length, breadth, thickness, colour, visible form, &c. These we call Bodies. We discern others which have no such quantity nor quantitative parts, these we call Spirits. Our Lord hath taught us this, Luke 24.39. telling us a Spirit hath no flesh nor bones as he had.
Looking again we discern a differing Nature in Substances: some have parts disjoined each from other, they have quantity and quality, length, breadth, thickness, colour, visible from, etc. These we call Bodies. We discern Others which have no such quantity nor quantitative parts, these we call Spirits. Our Lord hath taught us this, Lycia 24.39. telling us a Spirit hath no Flesh nor bones as he had.
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Now concerning these, looking, again, for such properties as should agree to all those substances which we call bodies, amongst others we find Locality, 1. That every body must be in some place, which limiteth and circumscribeth it; so that,
Now Concerning these, looking, again, for such properties as should agree to all those substances which we call bodies, among Others we find Locality, 1. That every body must be in Some place, which limiteth and circumscribeth it; so that,
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Concerning those Beings in the World, which we call Accidents, our Reason informeth us, 1. That they cannot subsist by themselves; but their very Being depends upon their in being in some substance;
Concerning those Beings in the World, which we call Accidents, our Reason Informeth us, 1. That they cannot subsist by themselves; but their very Being depends upon their in being in Some substance;
then one body might be ten bodies (which certainly is a great contradiction), one and the same body might be said to be near and a far off, to lie and to move, &c. Bellarmine confesses this is a most difficult Argument;
then one body might be ten bodies (which Certainly is a great contradiction), one and the same body might be said to be near and a Far off, to lie and to move, etc. Bellarmine Confesses this is a most difficult Argument;
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2. Because Christ's Body was in Heaven at the same time when St. Paul saw it on the Earth Acts 9. Yet even Bellarmine himself will acknowledge that God cannot do those things which imply a contradiction:
2. Because Christ's Body was in Heaven At the same time when Saint Paul saw it on the Earth Acts 9. Yet even Bellarmine himself will acknowledge that God cannot do those things which imply a contradiction:
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The Light shined from Heaven, Act. 9.3. v. 7. those that were with Paul heard a Voice but saw no man, only Paul was miraculously capacitated to see the body of Christ as he sate at the right Hand of God.
The Light shined from Heaven, Act. 9.3. v. 7. those that were with Paul herd a Voice but saw no man, only Paul was miraculously capacitated to see the body of christ as he sat At the right Hand of God.
Bellarmine imself confesseth, that this is essential to a body, and therefore saith that the whole body, of Christ with its magnitude is in the Euchrarist;
Bellarmine imself Confesses, that this is essential to a body, and Therefore Says that the Whole body, of christ with its magnitude is in the Euchrarist;
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I know they urge, Joh. 20.19. That it is said that when the Disciples were met, and the doors shut, Christ came and stood in the midst amongst them. But to what purpose they urge this, I cannot tell.
I know they urge, John 20.19. That it is said that when the Disciples were met, and the doors shut, christ Come and stood in the midst among them. But to what purpose they urge this, I cannot tell.
So that the body of Christ cannot succeed a wafer-cake, nor be contained within the space of a man's mouth; nor shut up in a box, &c. Durandus (one of their School-men) startled at this,
So that the body of christ cannot succeed a wafer-cake, nor be contained within the Molle of a Man's Mouth; nor shut up in a box, etc. Durandus (one of their Schoolmen) startled At this,
than to assert a power in God, to make the body of Christ stand in the place of a wafer, or lie in a pix. Others of them, see absurdity enough in affirming that there may be a body without quantity, (that is, a body, and yet no body);
than to assert a power in God, to make the body of christ stand in the place of a wafer, or lie in a pix. Others of them, see absurdity enough in affirming that there may be a body without quantity, (that is, a body, and yet no body);
But Bellarmine is angry with both these Opinionists in his own Religion, and tells us that whole Christ, that is, the whole body of Christ, with its magnitude,
But Bellarmine is angry with both these Opinionists in his own Religion, and tells us that Whole christ, that is, the Whole body of christ, with its magnitude,
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and the whole body of Christ with all its accidents (excepting oney its relation to the species of bread as is the Eucharist) is at the same time in Heaven:
and the Whole body of christ with all its accidents (excepting oney its Relation to the species of bred as is the Eucharist) is At the same time in Heaven:
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how is it possible, that it should succeed in the place of a wafer-cake that is not two inches in height or thickness? Is it not another contradiction to say, that a body that takes up the height of 3. 4. or 5. foot,
how is it possible, that it should succeed in the place of a wafer-cake that is not two inches in height or thickness? Is it not Another contradiction to say, that a body that Takes up the height of 3. 4. or 5. foot,
But what this new matter is, that must be created and made capable of moulding, stincking, breeding of Worms, &c. they cannot tell us, some say, the Worms are made of the Air; but Aquinas argues the vanity of this.
But what this new matter is, that must be created and made capable of moulding, stinking, breeding of Worms, etc. they cannot tell us, Some say, the Worms Are made of the Air; but Aquinas argues the vanity of this.
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he will have therefore this quantity in a moment to be changed into a substance, (contrary to all Reason and Philosophy, which tells us no motion is in an instant );
he will have Therefore this quantity in a moment to be changed into a substance, (contrary to all Reason and Philosophy, which tells us no motion is in an instant);
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Thus I have shewed you the Non-sence of the Popish figment, as it contradicteth Reason standing upon natural Principles, and from thence making conclusions.
Thus I have showed you the Nonsense of the Popish figment, as it Contradicteth Reason standing upon natural Principles, and from thence making conclusions.
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But they will tell us, that every Proposition of truth is not to be brought to the measures of natural Reason: concluding from its own principles: which is indeed true;
But they will tell us, that every Proposition of truth is not to be brought to the measures of natural Reason: concluding from its own principles: which is indeed true;
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and Reason cannot tell How such things should be. There is therefore another use of Reason, when it discourseth conclusions from Scriptural Principles:
and Reason cannot tell How such things should be. There is Therefore Another use of Reason, when it discourseth conclusions from Scriptural Principles:
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1. I observed to you before, that the Scripture calleth the Sacramental Elements, both before and after Consecration, Bread and Wine. Now observe the working of Reason upon this Foundation in Scripture:
1. I observed to you before, that the Scripture calls the Sacramental Elements, both before and After Consecration, Bred and Wine. Now observe the working of Reason upon this Foundation in Scripture:
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we could otherwise make no distinct discourses, and should as little understand each other as those that builded Babel. Now if the names of things generically different one from another, could be indifferently given to each other, we could no longer understand one another;
we could otherwise make no distinct discourses, and should as little understand each other as those that built Babel. Now if the names of things generically different one from Another, could be indifferently given to each other, we could no longer understand one Another;
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we might call a Horse a Tree, and a Tree an Horse, with as good Reason as Bread a body, or a Body Bread, unless we speak figuratively in regard of some analogy.
we might call a Horse a Tree, and a Tree an Horse, with as good Reason as Bred a body, or a Body Bred, unless we speak figuratively in regard of Some analogy.
All the Evangelists and the Apostles saith, He took bread, and blessed it; it, What? Surely what he took that was bread, He brake it, what was that? Bread still,
All the Evangelists and the Apostles Says, He took bred, and blessed it; it, What? Surely what he took that was bred, He brake it, what was that? Bred still,
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We would know, what being that is that is here called the body of Christ? When we say this is a Diamond, we mean this Stone or this inanimate Being is a stone called a Diamond;
We would know, what being that is that is Here called the body of christ? When we say this is a Diamond, we mean this Stone or this inanimate Being is a stone called a Diamond;
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for bread and wine are things without Life, and the body of Christ is a Being with Life; and it were as good sense to call a Rock a Lion, or a Lion a pebble.
for bred and wine Are things without Life, and the body of christ is a Being with Life; and it were as good sense to call a Rock a lion, or a lion a pebble.
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2. But secondly, the Scripture tells us, that our Lord at the same time when he said, This is my Body, took the Cup also, and said, This Cup is the new Testament in my Blood Lu. 22.20. Reason tells us, that if the word [ is ] must in the first words be taken literally, it should also be taken so in the second phrase:
2. But secondly, the Scripture tells us, that our Lord At the same time when he said, This is my Body, took the Cup also, and said, This Cup is the new Testament in my Blood Lu. 22.20. Reason tells us, that if the word [ is ] must in the First words be taken literally, it should also be taken so in the second phrase:
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but surely the new Covenant in the blood of Christ was not a piece of Silver, or VVood, or Stone. Let them shew us a Reason why is shall not be interpreted alike in both phrases, it being spoken by the same Mouth at the same time, and concerning the same thing? Two things I must confess I have heard offered to blunt the force of this Reason:
but surely the new Covenant in the blood of christ was not a piece of Silver, or VVood, or Stone. Let them show us a Reason why is shall not be interpreted alike in both phrases, it being spoken by the same Mouth At the same time, and Concerning the same thing? Two things I must confess I have herd offered to blunt the force of this Reason:
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for the liquor in the Cup was not the New Covenant but figuratively; as we say the Bread is the Body. Now I do not understand how this is a more ordinary form of speech, to say the VVine signifies the Blood of Christ or the New Covenant in his Blood;
for the liquour in the Cup was not the New Covenant but figuratively; as we say the Bred is the Body. Now I do not understand how this is a more ordinary from of speech, to say the VVine signifies the Blood of christ or the New Covenant in his Blood;
They therefore speak something more plausibly, who, in some pretence of answer to this Argument, tell us that both St. Mathew, and Mark say, no more than This is my Blood: and though St. Luke, and St. Paul say, This Cup is the New Testament in my Blood;
They Therefore speak something more plausibly, who, in Some pretence of answer to this Argument, tell us that both Saint Matthew, and Mark say, no more than This is my Blood: and though Saint Luke, and Saint Paul say, This Cup is the New Testament in my Blood;
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yet they must be interpreted by Mathew and Mark. This only difficulty attends them, to tell us why St. Mathew and Mark, (speaking less then the other) must interpret Luke and Paul, rather than St. Luke and St. Paul, interpret them? Especially when their additional words are a plain exposition of the other? This is my Blood (saith Mathew and Mark );
yet they must be interpreted by Matthew and Mark. This only difficulty attends them, to tell us why Saint Matthew and Mark, (speaking less then the other) must interpret Lycia and Paul, rather than Saint Luke and Saint Paul, interpret them? Especially when their additional words Are a plain exposition of the other? This is my Blood (Says Matthew and Mark);
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This Cup (say they), and surely this is more rational, to admit Paul and Luke, (both later writers too) interpreters of our Saviour's VVords, rather than them.
This Cup (say they), and surely this is more rational, to admit Paul and Lycia, (both later writers too) Interpreters of our Saviour's VVords, rather than them.
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There is the Verb [ is ] in the latter part of the Sentence, shall it be taken, without a figure? Then the Body of Christ was broken before He suffered; For when our Lord spake this, He had not been broken:
There is the Verb [ is ] in the latter part of the Sentence, shall it be taken, without a figure? Then the Body of christ was broken before He suffered; For when our Lord spoke this, He had not been broken:
Can they give us any instances where is, in the present Tense, doth often denote a time to come? and have we none to give them where I am, and is, import no more then signifies? In what other tense did Christ use it,
Can they give us any instances where is, in the present Tense, does often denote a time to come? and have we none to give them where I am, and is, import no more then signifies? In what other tense did christ use it,
4. The Scripture plainly mentioneth this Ordinance, as an Ordinance for Memorial, or to call to Remembrance; Lu. 22.19. Do this in remembrance of me: so 1 Cor. 11.24.
4. The Scripture plainly mentioneth this Ordinance, as an Ordinance for Memorial, or to call to Remembrance; Lu. 22.19. Do this in remembrance of me: so 1 Cor. 11.24.
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If the body of Christ be really present as often as the Sacrament is administred, what needed that Action to call to remembrance the dying body of Christ? There were no action proper relating to the body if present,
If the body of christ be really present as often as the Sacrament is administered, what needed that Actium to call to remembrance the dying body of christ? There were no actium proper relating to the body if present,
VVill any say it is the remembrance of his Death, now his death is not present though his body be present? VVe answer, His bodily presence would rather hinder the remembrance of his death then promove it.
VVill any say it is the remembrance of his Death, now his death is not present though his body be present? We answer, His bodily presence would rather hinder the remembrance of his death then promove it.
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How should the taking of his living body (as our learned Whitaker well argues) commemorate his Death? I know they also tell us, that there is not only a commemoration of his death,
How should the taking of his living body (as our learned Whitaker well argues) commemorate his Death? I know they also tell us, that there is not only a commemoration of his death,
and which a mouse may eate, or by a teachy stomack, may be thrown up before it hath had any abode there? Innocent (the third Pope of that name) who first opened this pack of ware in the Church of Rome, (immediately after whom Honorius came and decreed Elevation and kneeling to fit the new made God with a new VVorship), was not so weak as not to foresee these difficulties;
and which a mouse may eat, or by a teachy stomach, may be thrown up before it hath had any Abided there? Innocent (the third Pope of that name) who First opened this pack of ware in the Church of Rome, (immediately After whom Honorius Come and decreed Elevation and kneeling to fit the new made God with a new VVorship), was not so weak as not to foresee these difficulties;
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it will be pleasant to hear how prettily he answers them in his fourth Book demysteriis missae. He propounds one question about a Mouse eating some of the consecrated Bread, (which Mr. Gage tells us he saw at a place in the west Indies;) the Question is in that case, whether the Mouse eateth the Body of Christ? if it doth, it certainly seeth Corruption. But the doting Pope will deliver us from this fear; (saith he) Sicut miraculose panis convertitur in corpus Domini, cum incipit esse sub Sacramento,
it will be pleasant to hear how prettily he answers them in his fourth Book demysteriis missae. He propounds one question about a Mouse eating Some of the consecrated Bred, (which Mr. Gage tells us he saw At a place in the west Indies;) the Question is in that case, whither the Mouse Eateth the Body of christ? if it does, it Certainly sees Corruption. But the doting Pope will deliver us from this Fear; (Says he) Sicut miraculose Paris convertitur in corpus Domini, cum incipit esse sub Sacramento,
and the poor people fall down in the dirt to worship a piece of Bread; for it is now not in esse Sacramenti, • … nd it is but bread again, The Nature of the Bread hath overcome the Miracle (saith Innocent,) & lege detrahit dispensatio: VVell!
and the poor people fallen down in the dirt to worship a piece of Bred; for it is now not in esse Sacrament, • … and it is but bred again, The Nature of the Bred hath overcome the Miracle (Says Innocent,) & lege detrahit Dispensation: Well!
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and down our throats? To this the old man answereth, (cap. 15. ejusdem lib:) Postquam in percipiendo sensus deficit corpori, non est quaerenda corporali• sed spiritualis praesentia;
and down our throats? To this the old man Answers, (cap. 15. ejusdem lib:) Postquam in percipiendo sensus deficit corpori, non est quaerenda corporali• sed spiritualis Presence;
but immediately vomits it up? The subtil old Pope thought of this too ( Ibid. cap. 16.) Quum post despensationis officium aliquid iteratò sentitur, in hoc quoque species ad proprietatem sensui famulatur, ut veritas similitudinis ubique servetur;
but immediately vomits it up? The subtle old Pope Thought of this too (Ibid cap. 16.) Whom post despensationis officium Aliquid iteratò sentitur, in hoc quoque species ad proprietatem sensui famulatur, ut veritas similitudinis ubique servetur;
nam in quo similitudo deficeret in eo Sacramentum non esset, sed ibi se proderet & fidei locum auferet, neque jam crederetur quod ita fieri non oportuit.
nam in quo similitudo deficeret in eo Sacramentum non esset, sed There se proderet & fidei locum auferet, neque jam crederetur quod ita fieri non Opportune.
VVas ever poor Pope put to harder shifts? But (the truth is) such misterys of sense are fitter to be decreed, by one whom the world is before-hand so besotted as to own for infallible, than disputed. But enough of this!
Was ever poor Pope put to harder shifts? But (the truth is) such misterys of sense Are fitter to be decreed, by one whom the world is beforehand so besotted as to own for infallible, than disputed. But enough of this!
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what will they say? doth it come down from Heaven to be eaten so oft as the Sacrament is administred? when then doth it return again? or doth it stay here? it doth not presently I hope returne:
what will they say? does it come down from Heaven to be eaten so oft as the Sacrament is administered? when then does it return again? or does it stay Here? it does not presently I hope return:
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Ego nescio quomodo Christus accedit, sed & quomodo recediti gnoro; novit ille qui nihil ignorat: I know not (saith he) how he comes, nor how he goes back;
Ego nescio quomodo Christus Accedit, sed & quomodo recediti gnoro; Novit Isle qui nihil Ignorant: I know not (Says he) how he comes, nor how he Goes back;
Did the natural body of Christ eate the natural body of Christ think we? That Christ communicated with his Disciples is not indeed in so many words said,
Did the natural body of christ eat the natural body of christ think we? That christ communicated with his Disciples is not indeed in so many words said,
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8. Again, if the natural body of Christ be in the Sacrament, 'tis there either Capable of suffering, or not capable of suffering: They generally say not capable of Suffering; but if so, 1. How doth Christ say It is broken for you? Doth not breaking think we signify suffering? 2. How is it the same body which Christ brought out of the Virgins Womb? 3. It is certain, that though after his Resurrection his body was not capable of suffering,
8. Again, if the natural body of christ be in the Sacrament, it's there either Capable of suffering, or not capable of suffering: They generally say not capable of Suffering; but if so, 1. How does christ say It is broken for you? Does not breaking think we signify suffering? 2. How is it the same body which christ brought out of the Virgins Womb? 3. It is certain, that though After his Resurrection his body was not capable of suffering,
if they could but prove too that Divine Power doth all it can do, and useth to exercise it self in things of no significency or utility, their work was done, as to this business;
if they could but prove too that Divine Power does all it can do, and uses to exercise it self in things of no significency or utility, their work was done, as to this business;
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10. Our Lord speaking Jo. 6. of that Bread which he giveth to his people to Eat ▪ saith, that He who eateth thereof shall not Die, v 5. This Bread (he saith) is his Flesh v. 51. & who so eateth his Flesh,
10. Our Lord speaking John 6. of that Bred which he gives to his people to Eat ▪ Says, that He who Eateth thereof shall not Die, v 5. This Bred (he Says) is his Flesh v. 51. & who so Eateth his Flesh,
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So that whosoever eateth the Sacrament, if Christ there gives his flesh, he dwelleth in Christ, and Christ dwelleth in him; he hath eternal life, he shall never dye,
So that whosoever Eateth the Sacrament, if christ there gives his Flesh, he dwells in christ, and christ dwells in him; he hath Eternal life, he shall never die,
But can any one think that these things are true of every one that receiveth the Sacrament? How then can any eat and drink unworthily? or eat and drink Judgment to themselves (as the Apostle plainly saith, 1 Cor. 11.) To avoid this, the old Pope (before mentioned) telleth us of a twofold Body of Christ in the Sacrament:
But can any one think that these things Are true of every one that receives the Sacrament? How then can any eat and drink unworthily? or eat and drink Judgement to themselves (as the Apostle plainly Says, 1 Cor. 11.) To avoid this, the old Pope (before mentioned) Telleth us of a twofold Body of christ in the Sacrament:
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and proves it well from 1 Cor. 10. But how is this mystical Body eaten Spiritually? doth the Church eat the Church? They are both his own phrases, Mysticum quod est Ecclesiae, — Mysticum comeditur Spiritualiter, id est in fide? In short, there can be no eating Damnation or Judgment in the Sacrament,
and Proves it well from 1 Cor. 10. But how is this mystical Body eaten Spiritually? does the Church eat the Church? They Are both his own phrases, Mystic quod est Ecclesiae, — Mystic comeditur Spiritualiter, id est in fide? In short, there can be no eating Damnation or Judgement in the Sacrament,
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you see me have so (saith Christ,) it was limited by place, it was here, not there; it had dimensions, it was subject to Accidents, Hunger, Thirst, Pain:
you see me have so (Says christ,) it was limited by place, it was Here, not there; it had dimensions, it was Subject to Accidents, Hunger, Thirst, Pain:
Now (say the Papists) there is in the Sacrament the Natural Body of Christ, the same body which he brought with him out of the Virgins Womb, but not subject to sufferings;
Now (say the Papists) there is in the Sacrament the Natural Body of christ, the same body which he brought with him out of the Virgins Womb, but not Subject to sufferings;
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and carryed about by a Mass-Priest; was this (think we) such a Body as the Scriptures describe the Body of Christ brought out of the Womb of the Virgin to have been? or was that Body (as the Marcionites and some other ancient Hereticks affirmed) no true Body? but something which look'd like a Body,
and carried about by a Mass priest; was this (think we) such a Body as the Scriptures describe the Body of christ brought out of the Womb of the Virgae to have been? or was that Body (as the Marcionites and Some other ancient Heretics affirmed) no true Body? but something which looked like a Body,
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but this is impossible (saith Aquinas ), for the substance of the Bread and Wine being turned into the Body of Christ (he scruples not the word turned), it cannot return without the turning of the Body of Christ back again into Bread and Wine (which is impossible);
but this is impossible (Says Aquinas), for the substance of the Bred and Wine being turned into the Body of christ (he scruples not the word turned), it cannot return without the turning of the Body of christ back again into Bred and Wine (which is impossible);
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some may say, new Bread and new Wine is created, but this is not reasonable (saith Aquinas ) to affirm any miracle but what floweth from the consecration.
Some may say, new Bred and new Wine is created, but this is not reasonable (Says Aquinas) to affirm any miracle but what flows from the consecration.
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Some say, the substantial formes of the Bread and Wine remain, and they nourish, but (saith Aquinas right qu. 75.) this is impossible that the substance should perish,
some say, the substantial forms of the Bred and Wine remain, and they nourish, but (Says Aquinas right queen. 75.) this is impossible that the substance should perish,
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What is now become of the nature and substance of this Bread? Is it annihilated, and the Body of Christ substituted in the stead of it? No (saith Aquinas, 〈 … 〉.
What is now become of the nature and substance of this Bred? Is it annihilated, and the Body of christ substituted in the stead of it? No (Says Aquinas, 〈 … 〉.
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if the Bread be made nothing, how do their Priests conficere corpus, make the Body o• … Christ, which Gardiner saith the Fathers held? He must then Create the Body o• … Christ,
if the Bred be made nothing, how do their Priests conficere corpus, make the Body o• … christ, which Gardiner Says the Father's held? He must then Create the Body o• … christ,
after the Consecration, are one thing, or two substances ▪ Are they two things? how is it then said〈 … 〉 This is my Body? not Here is my Bread, an• … here is my Body: Are they but one substance,
After the Consecration, Are one thing, or two substances ▪ are they two things? how is it then said〈 … 〉 This is my Body? not Here is my Bred, an• … Here is my Body: are they but one substance,
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and yet the substance of the Brea• … not annihilated, the matter not destroyed〈 … 〉 but only turned? How is this possible wit• … out impanation? Either the Bread is ma• … the Body,
and yet the substance of the Brea• … not annihilated, the matter not destroyed〈 … 〉 but only turned? How is this possible wit• … out impanation? Either the Bred is ma• … the Body,
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He doth indeed indeavour to avoid the latter inconvenience of Bread being taken into the fellowship of the Divine Nature, (which yet he doth not effect,
He does indeed endeavour to avoid the latter inconvenience of Bred being taken into the fellowship of the Divine Nature, (which yet he does not Effect,
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for there is no eating of the Body of Christ but by Faith, which indeed respects the whole Person of Christ, not a single Nature,) but you see he maketh no difficulty of saying that Bread is turned into the Humane Nature of Christ:
for there is no eating of the Body of christ but by Faith, which indeed respects the Whole Person of christ, not a single Nature,) but you see he makes no difficulty of saying that Bred is turned into the Humane Nature of christ:
And how this can be without Impanation (that is) taking Bread into the fellowship of Christs humane Nature, will certainly pose any wise man to phancy.
And how this can be without Impanation (that is) taking Bred into the fellowship of Christ humane Nature, will Certainly pose any wise man to fancy.
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The aforesaid Author, therefore, in the same place doth well to fall off from this inquiry, by telling us, that the Sacraments are to be adored not examined: But (by his leave) we must know what we Worship,
The aforesaid Author, Therefore, in the same place does well to fallen off from this inquiry, by telling us, that the Sacraments Are to be adored not examined: But (by his leave) we must know what we Worship,
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14. The Scripture telleth us, that Christ took Bread and brake it, and said this is my Body. This was either all in reality, and to be taken literally; or all in a figure. He really took bread,
14. The Scripture Telleth us, that christ took Bred and brake it, and said this is my Body. This was either all in reality, and to be taken literally; or all in a figure. He really took bred,
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he saith This is my Body which is broken. The Bread (say we) signified the Body of Christ, the breaking of the bread signified the suffering of his Body:
he Says This is my Body which is broken. The Bred (say we) signified the Body of christ, the breaking of the bred signified the suffering of his Body:
for in this Text, As the Body is to the bread so is the breaking to the Suffering: Then must Christ (who the Apostle saith died but once) really die so often as this Ordinance is administred.
for in this Text, As the Body is to the bred so is the breaking to the Suffering: Then must christ (who the Apostle Says died but once) really die so often as this Ordinance is administered.
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This they must grant, or give us some good convincing Reason, why one term in the same sentence should be taken literally, and the other relating to it figuratively.
This they must grant, or give us Some good convincing Reason, why one term in the same sentence should be taken literally, and the other relating to it figuratively.
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As bread in this Ordinance take• … with the Mouth, swallowed, and digested in the Stomach, doth nourish the body of Man, to the upholding and conservation of his natural Life;
As bred in this Ordinance take• … with the Mouth, swallowed, and digested in the Stomach, does nourish the body of Man, to the upholding and conservation of his natural Life;
so Christ's meritorious Death (who being the Eternal Son of God suffered Death in our assumed flesh) apprehended by faith, in this Sacramental Exhibition nourisheth the Soul unto Eternal Life.
so Christ's meritorious Death (who being the Eternal Son of God suffered Death in our assumed Flesh) apprehended by faith, in this Sacramental Exhibition Nourishes the Soul unto Eternal Life.
As many grains of Corn are united in one Loaf or peice of bread, so believers which are many, make one Church meeting together in the Communion of that Ordinance;
As many grains of Corn Are united in one Loaf or piece of bred, so believers which Are many, make one Church meeting together in the Communion of that Ordinance;
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16. Add yet further, The Sacrament of the Lord's Supper, is an Ordinance instituted for this end, to signifie, seal, and perfect the Ʋnion which is betwixt Christ and every truly believing Soul:
16. Add yet further, The Sacrament of the Lord's Supper, is an Ordinance instituted for this end, to signify, seal, and perfect the Ʋnion which is betwixt christ and every truly believing Soul:
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there is no confusion of Substances, no couching of one Nature under the species of the other, the Substance being destroyed, no succeeding of one into the place of the other.
there is no confusion of Substances, no couching of one Nature under the species of the other, the Substance being destroyed, no succeeding of one into the place of the other.
there remaineth nothing but the body of Christ which is the thing signified, and so the Sacrament is destoyed and becomes no Sacrament, it wanting one essential part.
there remains nothing but the body of christ which is the thing signified, and so the Sacrament is destroyed and becomes no Sacrament, it wanting one essential part.
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Bellarmine cap. 23. grants that the matter of which the Sacrament is made, is bread; which he saith remaineth so far as it is needfull for it as a Sacrament, that is a sensible Sign, (that is) the Accidents remain.
Bellarmine cap. 23. grants that the matter of which the Sacrament is made, is bred; which he Says remains so Far as it is needful for it as a Sacrament, that is a sensible Signen, (that is) the Accidents remain.
But surely it was not the appearence of bread, or the accidents of bread, which are the matter of a Sacrament, these are not panci triticeus (as he saith the matter of the Sacrament is) he saith, the Substance of bread belongs not at all to the Reason of the Sacrament, but only the external Accidents of it:
But surely it was not the appearance of bred, or the accidents of bred, which Are the matter of a Sacrament, these Are not panci triticeus (as he Says the matter of the Sacrament is) he Says, the Substance of bred belongs not At all to the Reason of the Sacrament, but only the external Accidents of it:
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and that was substantial Bread, not the meer accidents of Bread. 19. Further yet; Christ never instituted that which really could not profit his people:
and that was substantial Bred, not the mere accidents of Bred. 19. Further yet; christ never instituted that which really could not profit his people:
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Themselves cannot give an instance of any advantage from the carnal Eating, but what is the true effect of the inner Spiritual Eating the Flesh and drinking the blood of Christ by Faith.
Themselves cannot give an instance of any advantage from the carnal Eating, but what is the true Effect of the inner Spiritual Eating the Flesh and drinking the blood of christ by Faith.
some of a carnal man, &c. But the Text is clear enough to a Reader but of a• … indifferent judgment, that Christ, by thos• … words, doth disprove that gross and carn• … Sence which the Capernaites had, of eatin• … the Flesh and drinking the Blood of Christ and sheweth them, that (if that could be it would do none any good.
Some of a carnal man, etc. But the Text is clear enough to a Reader but of a• … indifferent judgement, that christ, by thos• … words, does disprove that gross and carn• … Sense which the Capernaum had, of eatin• … the Flesh and drinking the Blood of christ and shows them, that (if that could be it would do none any good.
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20. I might lastly add (which our Di• … vines do much insist on), that Christ neve• … instituted any thing Impious and unnatural: He never designed to make believers Cannibals or eaters of Mans Flesh. But I have insisted long enough upon this head of Arguments,
20. I might lastly add (which our Di• … vines do much insist on), that christ neve• … instituted any thing Impious and unnatural: He never designed to make believers Cannibals or eaters of men Flesh. But I have insisted long enough upon this head of Arguments,
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3. Aquinas saith right of this New Article of their Creed, Neque sensu neque intellectu deprehendi potest, (3. p. q. 75. art. 1.) It can neither be Comprehended by our understanding, nor by our senses:
3. Aquinas Says right of this New Article of their Creed, Neque sensu neque intellectu deprehendi potest, (3. p. q. 75. art. 1.) It can neither be Comprehended by our understanding, nor by our Senses:
Propositions of Divine Truth, as to the matter of them, are of various Natures: Some are onely evident upon Divine Revelation, and are purely matters of Faith;
Propositions of Divine Truth, as to the matter of them, Are of various Nature's: some Are only evident upon Divine Revelation, and Are purely matters of Faith;
That men must Dye, &c. But Here is a Proposition pretending to no Revelation, (but in this text) contrary to multitudes of other Scriptures, which reason concludes against, both from Natural principles, and Scriptural foundations;
That men must Die, etc. But Here is a Proposition pretending to no Revelation, (but in this text) contrary to Multitudes of other Scriptures, which reason concludes against, both from Natural principles, and Scriptural foundations;
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Doth any one see it, or feel it, or smell it, or tast it? What need we any further Testimony? Surely the Evidence of our Senses in things that fall under the cognisance of them (as all natural bodies do), is the most certain Evidence we can have.
Does any one see it, or feel it, or smell it, or taste it? What need we any further Testimony? Surely the Evidence of our Senses in things that fallen under the cognisance of them (as all natural bodies do), is the most certain Evidence we can have.
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we see the Sun, Moon, and Stars, much less then they are, What is the Reason? The distance which is betwixt our Eye and those celestial Bodies. 2. The Object must be of a due quantity;
we see the Sun, Moon, and Stars, much less then they Are, What is the Reason? The distance which is betwixt our Eye and those celestial Bodies. 2. The Object must be of a due quantity;
some things are so small that though they be nigh enough to us we cannot truly discern them. 3. It must have a just position. 4. It must be for some time before our Sense or under it;
Some things Are so small that though they be High enough to us we cannot truly discern them. 3. It must have a just position. 4. It must be for Some time before our Sense or under it;
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He saith, our Senses are deceived in judging of the greatness of the Stars of the figure of a staff in the water (which there may seem to us crooked when as yet it is streight):
He Says, our Senses Are deceived in judging of the greatness of the Stars of the figure of a staff in the water (which there may seem to us crooked when as yet it is straight):
and the staff by an undue Medium can any such thing be said in our case? He tells us a pair of green Spectacles will make a thing look green that is not so;
and the staff by an undue Medium can any such thing be said in our case? He tells us a pair of green Spectacles will make a thing look green that is not so;
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but is that a due distance think we? In short all that he saith with pretence of contradiction to this Argument from Sense (built upon that Maxime in philosophy) is this, That the Senses cannot be deceived as to accidents which •re the senses proper Objects,
but is that a due distance think we? In short all that he Says with pretence of contradiction to this Argument from Sense (built upon that Maxim in philosophy) is this, That the Senses cannot be deceived as to accidents which •re the Senses proper Objects,
4. Again, Suppose that our Sense may be deceived, without the help of another, yet under the Testimony of three or four of these Witnesses, shall not a Truth be Established to us? We See, we Feel, we Smell, we Tast it Bread;
4. Again, Suppose that our Sense may be deceived, without the help of Another, yet under the Testimony of three or four of these Witnesses, shall not a Truth be Established to us? We See, we Feel, we Smell, we Taste it Bred;
5. But suppose all our Senses, passing a Judgment upon a thing under their cognisance might be deceived for once, yet will they be deceived an 100 times about the same thing? Let us come to this ordinance not once or twice but an Hundred times, we shall still See, Tast, Smell, Feel it Bread,
5. But suppose all our Senses, passing a Judgement upon a thing under their cognisance might be deceived for once, yet will they be deceived an 100 times about the same thing? Let us come to this Ordinance not once or twice but an Hundred times, we shall still See, Taste, Smell, Feel it Bred,
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yet would all men's Senses, or any great Member of men's Senses deceive them at all times about the same object? How many Hundred Thousand Protestants are there? Yet if one of them in this point be by his Senses here deceived, all are: Yea, I believe Papists too;
yet would all men's Senses, or any great Member of men's Senses deceive them At all times about the same Object? How many Hundred Thousand Protestants Are there? Yet if one of them in this point be by his Senses Here deceived, all Are: Yea, I believe Papists too;
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there are very few Instances in the World of any of them, who wil pretend to See, Feel, Tast, or Smell a Body; And as few who will not say, that which they see looks like Bread, feels like Bread, &c. How then do they know it is not so? No other way but by Faith (they say), Christ hath said This is my Body: Well,
there Are very few Instances in the World of any of them, who will pretend to See, Feel, Taste, or Smell a Body; And as few who will not say, that which they see looks like Bred, feels like Bred, etc. How then do they know it is not so? No other Way but by Faith (they say), christ hath said This is my Body: Well,
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7. But yet they might have pretended something, If Christ had not referred the judgment of the reality of his Body after his resurrection to the Judgment of humane Senses. Luk. 24.39.
7. But yet they might have pretended something, If christ had not referred the judgement of the reality of his Body After his resurrection to the Judgement of humane Senses. Luk. 24.39.
When they judged him a Spirit, how doth he rectify their mistake? Doth he tell them he was a true body, though invisible, and not to be felt? No such matter.
When they judged him a Spirit, how does he rectify their mistake? Does he tell them he was a true body, though invisible, and not to be felt? No such matter.
8. How ridiculously do they talk of a Miracle in the case? Yea, many miracles which their Mass-Priests work in the case, to say nothing else in the case, can they shew us in the Scripture an example of any such miracle, where the Senses, none of the Senses, no not four of them working together, Where the senses of Thousands, working not transiently,
8. How ridiculously do they talk of a Miracle in the case? Yea, many Miracles which their Mass-Priests work in the case, to say nothing Else in the case, can they show us in the Scripture an Exampl of any such miracle, where the Senses, none of the Senses, no not four of them working together, Where the Senses of Thousands, working not transiently,
but one of Antichrist's Lying Wonders; Which none can be such a Sot as to believe, whom God hath not given over either to a reprobate Sense, or to strong Delusions to believe a Lye, because he hath not received the Truth in the Love thereof.
but one of Antichrist's Lying Wonders; Which none can be such a Sot as to believe, whom God hath not given over either to a Reprobate Sense, or to strong Delusions to believe a Lie, Because he hath not received the Truth in the Love thereof.
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but after this was done, did any see Lots Wife yet a live, or Feel her Natural Flesh, and Bones? Or did they not Se• or Feel the Pillar of Salt, but only believe it while they saw Lots Wife yet alive? Christ Joh. 2. Turned Water into Wine; But what think you when Christ had done this, did it still, Look,
but After this was done, did any see Lots Wife yet a live, or Feel her Natural Flesh, and Bones? Or did they not Se• or Feel the Pillar of Salt, but only believe it while they saw Lots Wife yet alive? christ John 2. Turned Water into Wine; But what think you when christ had done this, did it still, Look,
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and Tast, and Feel like Water? Was there in it no colour, tast, nor smell of Wine? Surely then the Master of the Feast wofully flattered the Bride-groom, telling him he had kept the best Wine till the Last,
and Taste, and Feel like Water? Was there in it no colour, taste, nor smell of Wine? Surely then the Master of the Feast woefully flattered the Bridegroom, telling him he had kept the best Wine till the Last,
In all his other Miracles, did not the senses judge? Did not men see the Dead raised, the Lepers cleansed? Surely this is an horrid contradiction, to annihilate our Substance and to create another to lie hid under the accidents of it;
In all his other Miracles, did not the Senses judge? Did not men see the Dead raised, the Lepers cleansed? Surely this is an horrid contradiction, to annihilate our Substance and to create Another to lie hid under the accidents of it;
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or to turn one Substance into another, when manifestly, in the judgment of all the senses poring upon the pretendly converted Substance, it is yet the same,
or to turn one Substance into Another, when manifestly, in the judgement of all the Senses poring upon the pretendly converted Substance, it is yet the same,
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9. Lastly (to put an end to this Discourse), what certainty doe these men leave us of the Truth of any thing under Heaven? If we must not trust our Senses,
9. Lastly (to put an end to this Discourse), what certainty do these men leave us of the Truth of any thing under Heaven? If we must not trust our Senses,
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Ʋse. 1. In the first place, Let us hence conclude what horrible Guilt, of the most gross and damnable Idolatry, 2. Horrid and most hideous Blasphemy, 3. Innocent blood and detestable Cruelty; cleaveth to the Church of Rome:
Ʋse. 1. In the First place, Let us hence conclude what horrible Gilded, of the most gross and damnable Idolatry, 2. Horrid and most hideous Blasphemy, 3. Innocent blood and detestable Cruelty; cleaveth to the Church of Rome:
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And from thence gather an answer to that now ordinary Question, Whether a person turning from the Protestant Church, to the Communion of that Church, may or may not persist,
And from thence gather an answer to that now ordinary Question, Whither a person turning from the Protestant Church, to the Communion of that Church, may or may not persist,
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if once the Pope hath Excommunicated them, &c.) Which when we charge them with, they think they quit themselves of by telling us, they are not the Doctrines of their Church,
if once the Pope hath Excommunicated them, etc.) Which when we charge them with, they think they quit themselves of by telling us, they Are not the Doctrines of their Church,
Can. 2. If any shall say, that in the Holy Sacrament of the Eucharist, the substance of the Bread and Wine remaineth, together with the Body and Blood of Christ,
Can. 2. If any shall say, that in the Holy Sacrament of the Eucharist, the substance of the Bred and Wine remains, together with the Body and Blood of christ,
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Can. 6. If any one shall say, that Christ the onely begotten Son of God, is not to be Worshipped with an external Divine worship in the Holy Sacrament of the Eucharist,
Can. 6. If any one shall say, that christ the only begotten Son of God, is not to be Worshipped with an external Divine worship in the Holy Sacrament of the Eucharist,
Can. 8. If any one shall say that Christ held forth in the Eucharist, is to be Eaten only spiritually and not Sacramentally and really, Let him be accursed.
Can. 8. If any one shall say that christ held forth in the Eucharist, is to be Eaten only spiritually and not Sacramentally and really, Let him be accursed.
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but they are but the Popes and the Trent Counsellers, but the Apostle (whose words have far more weight) hath twice cursed them all, Gal. 1.8, 9. Though we, or an Angel from Heaven, preach any other Gospel unto you;
but they Are but the Popes and the Trent Counsellers, but the Apostle (whose words have Far more weight) hath twice cursed them all, Gal. 1.8, 9. Though we, or an Angel from Heaven, preach any other Gospel unto you;
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Let us be more afraid of the Apostles, than of the Popes Anathemaes. You see this is the Doctrine of their Church, That the Bread and Wine is really turned into the Body and Blood of Christ, That Divine Worship is to be given to it, and that not only in the Sacrament,
Let us be more afraid of the Apostles, than of the Popes Anathemas. You see this is the Doctrine of their Church, That the Bred and Wine is really turned into the Body and Blood of christ, That Divine Worship is to be given to it, and that not only in the Sacrament,
but for his two Conclusions, That the whole Church for fifteen hundred Years hath been so, lieth upon his Friends to prove (this Worship came in long since.) or that supposing they were Idolaters, every one must be damned (that's another thing to be proved.)
but for his two Conclusions, That the Whole Church for fifteen hundred years hath been so, lies upon his Friends to prove (this Worship Come in long since.) or that supposing they were Idolaters, every one must be damned (that's Another thing to be proved.)
As now suppose when one saw the Sun, he should presently fall down before it or bow, pretending he doth it not to the Sun but to the true God, only he maketh use of that noble Work of God, to put him in mind of the true God,
As now suppose when one saw the Sun, he should presently fallen down before it or bow, pretending he does it not to the Sun but to the true God, only he makes use of that noble Work of God, to put him in mind of the true God,
as we cannot come to a certain knowledge of their beings, and their influences so very great and various, might (for ought I know) be mistaken for the supreme living beings; but for those that worshipped sublunars things, it will never enter into my thoughts that they took them for God, the supreme living being;
as we cannot come to a certain knowledge of their beings, and their influences so very great and various, might (for ought I know) be mistaken for the supreme living beings; but for those that worshipped sublunars things, it will never enter into my thoughts that they took them for God, the supreme living being;
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but paid their homage to a supreme living being, of which they had no true knowledge, in and by those Creatures, in which they saw something of his life and power exerted.
but paid their homage to a supreme living being, of which they had no true knowledge, in and by those Creatures, in which they saw something of his life and power exerted.
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By how much any creature is further off from the Divine Nature, and being, and we either do or may with the use of our senses and reason know it to be so;
By how much any creature is further off from the Divine Nature, and being, and we either do or may with the use of our Senses and reason know it to be so;
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he marketh it out with a compass, and siteth it with planes, and maketh it after the figure of a man, according to the beauty of a man, that it may remain in the house, he heweth him down Cedars and taketh the Cypress and the Oak; which he Strengthneth for himself amongst the trees of the forrest he planteth an Ash,
he marks it out with a compass, and siteth it with planes, and makes it After the figure of a man, according to the beauty of a man, that it may remain in the house, he heweth him down Cedars and Takes the Cypress and the Oak; which he Strengtheneth for himself among the trees of the forest he plants an Ash,
then the Baker taketh a part, which he worketh with the strength of his Armes, he moulds it, he fashioneth it, he heateth his Oven with fuell, he puts his dough into his Oven, he with part of it eateth his Flesh rost or boiled, with part he feeds his fouls,
then the Baker Takes a part, which he works with the strength of his Arms, he moulds it, he fashioneth it, he heateth his Oven with fuel, he puts his dough into his Oven, he with part of it Eateth his Flesh rost or boiled, with part he feeds his fouls,
Might the Jewish Idolaters have bin told by their own Senses, by the Smith and the Carpenter, that their graven Image could be no divine being? and may not the Papists be told the same, from the Husbandman, the Thresher, the Miller, the Baker, if they had no senses of their own? Oh, but I hear some whispering, 'tis no Idolatry because they think it is the true natural Body of Christ,
Might the Jewish Idolaters have been told by their own Senses, by the Smith and the Carpenter, that their graved Image could be no divine being? and may not the Papists be told the same, from the Husbandman, the Thresher, the Miller, the Baker, if they had no Senses of their own? O, but I hear Some whispering, it's no Idolatry Because they think it is the true natural Body of christ,
and therefore roundly confesseth, that if there be nothing but Bread in the Eucharist they are damnable adolaters. 2. Did ever any Idolaters in the world (think We) when they worshipped their Idols not think they worshipped the true God? 3. If any should fall down and worship every door, every lambe, &c. thinking they were Christ,
and Therefore roundly Confesses, that if there be nothing but Bred in the Eucharist they Are damnable adolaters. 2. Did ever any Idolaters in the world (think We) when they worshipped their Idols not think they worshipped the true God? 3. If any should fallen down and worship every door, every lamb, etc. thinking they were christ,
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and haveing the same colour of Scripture as in this Text, would his think so, or the phrase of Scripture, excuse his guilt think we? Surely they ought to think better, to use their Reason and Senses,
and having the same colour of Scripture as in this Text, would his think so, or the phrase of Scripture, excuse his guilt think we? Surely they ought to think better, to use their Reason and Senses,
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which if we doe, judge from what I have said, whether the Papists be not as gross Idolaters a• … are in the World? Idolatry sure hath mo• … then a relative being to be measured by every ones Idle fancy.
which if we do, judge from what I have said, whither the Papists be not as gross Idolaters a• … Are in the World? Idolatry sure hath mo• … then a relative being to be measured by every ones Idle fancy.
2. But Idolatry is not all their guilt what you have heard will evince the• … guilty of Blasphemy as well as of Idolatry Is it not Blasphemy to say, the Body of Chri• … is in part made up of bread? so it must be if the bread be not annihilated as Bellarmine saith is not,
2. But Idolatry is not all their guilt what you have herd will evince the• … guilty of Blasphemy as well as of Idolatry Is it not Blasphemy to say, the Body of Chri• … is in part made up of bred? so it must be if the bred be not annihilated as Bellarmine Says is not,
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If they say a Priest can mak• … the body of Christ, If they say that The body of Christ may breed Worms, &c. Is not thi• … blasphemy? but indeed they will not say so in terminis, therefore I shall charge them no further.
If they say a Priest can mak• … the body of christ, If they say that The body of christ may breed Worms, etc. Is not thi• … blasphemy? but indeed they will not say so in terminis, Therefore I shall charge them no further.
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This was Bonners killing question in Queen Marys days, do you believe that the b•dy o• … Christ, that true natural body which he brough• … out of the womb of the Virgin, is in the Sacrament? or that the bread and wine in the Sacrament is turned into that very body? And because those better instructed and innocent Servants of God could not say, Yes, They cast them into coal-houses and prisons, hurt their feet in the Stocks, famished them, burn'd them alive, dashed out their brains with Halbards, filled England with innocent blood:
This was Bonners killing question in Queen Marys days, do you believe that the b•dy o• … christ, that true natural body which he brough• … out of the womb of the Virgae, is in the Sacrament? or that the bred and wine in the Sacrament is turned into that very body? And Because those better instructed and innocent Servants of God could not say, Yes, They cast them into coal-houses and prisons, hurt their feet in the Stocks, famished them, burned them alive, dashed out their brains with Halberds, filled England with innocent blood:
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was ever such cruelty heard of? was ever greater blood-guiltiness sticking to any faction? they spared neither learned nor unlearned, young nor old, men nor women, no not big with child, they had no pitty of the fruit of their bodys:
was ever such cruelty herd of? was ever greater Bloodguiltiness sticking to any faction? they spared neither learned nor unlearned, young nor old, men nor women, no not big with child, they had no pity of the fruit of their bodies:
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If the Lord abhorreth bloody men (as Psal. 5.6.) if the blood-thirsty man shall be destroyed, Psal 55.22. surely their whole Church must be an abomination to the holy God, and their judgment sleepeth not;
If the Lord abhorreth bloody men (as Psalm 5.6.) if the bloodthirsty man shall be destroyed, Psalm 55.22. surely their Whole Church must be an abomination to the holy God, and their judgement Sleepeth not;
2. And hence both the Popish Priest, and our apostatized or wambling Protestants, may make an answer to that question (with which they so much trouble unstable Souls,
2. And hence both the Popish Priest, and our apostatized or wambling Protestants, may make an answer to that question (with which they so much trouble unstable Souls,
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Whether an ignorant person, walking in the simplicity of his heart amongst them and having never known better things, n• … bin able to judge of their abominations, no• … having had means to know them, servin• … God according to his light, may not b• … saved? may possibly be a mute question〈 … 〉 But whether one that hath bin bred up in t• … Protestant Religion, in the knowledge of th• … Scriptures,
Whither an ignorant person, walking in the simplicity of his heart among them and having never known better things, n• … been able to judge of their abominations, no• … having had means to know them, servin• … God according to his Light, may not b• … saved? may possibly be a mute question〈 … 〉 But whither one that hath been bred up in t• … Protestant Religion, in the knowledge of th• … Scriptures,
while the Scripture tell us so plainly, that Idolatry shall never inherit the Kingdome of God, 1 Cor. 6.9. and that Murderers and Idolaters shall have their part in the lake which burneth with fire and Brimstone, Rev: 21.8.
while the Scripture tell us so plainly, that Idolatry shall never inherit the Kingdom of God, 1 Cor. 6.9. and that Murderers and Idolaters shall have their part in the lake which burns with fire and Brimstone, Rev: 21.8.
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3. And is this now a Religion? Is the Church of Rome, a Society fit for any who can read the Scriptures? Or who hath been • … nstructed in the principles of Religion, to • … oyne him or her Self unto? Have men never read of the danger of Idolatry? Know they not how the Scripture every where compares it to Whoredome? Every where denounceth the most formidable Judgments of God against it? Have they never read or heard of the cruell Sufferings of our Fore-fathers under these bloody men? Must they voluntarily throw themselves into the Society of those who slew those faithfull Witnesses of God? Doe they understand the guilt of blood so little;
3. And is this now a Religion? Is the Church of Rome, a Society fit for any who can read the Scriptures? Or who hath been • … nstructed in the principles of Religion, to • … oyne him or her Self unto? Have men never read of the danger of Idolatry? Know they not how the Scripture every where compares it to Whoredom? Every where Denounceth the most formidable Judgments of God against it? Have they never read or herd of the cruel Sufferings of our Forefathers under these bloody men? Must they voluntarily throw themselves into the Society of those who slew those faithful Witnesses of God? Do they understand the guilt of blood so little;
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that they will pull upon themselves the guilt of all that blood that hath been shed from the blood of John Hus & Hierom of Prague in Germany, to the blood of those three Men and two Women Martyred at Canterbury, No. 10. 1558. (the last I think in England which Died under their bloody hands)? If they be weary of their Religion, have they none to joyn themselves unto but the grossest Idolaters, such horrid Blasphemers, where the Creature pretends to make his Creator? yea, to make a God of a piece of Bakers Bread, and Eat him when they have done? Ah, that any sensual, forelorne Souls should Sin, to provoke God, to give them over to such a decree of impiety, dotage, and deliration.
that they will pull upon themselves the guilt of all that blood that hath been shed from the blood of John Hus & Hieronymus of Prague in Germany, to the blood of those three Men and two Women Martyred At Canterbury, No. 10. 1558. (the last I think in England which Died under their bloody hands)? If they be weary of their Religion, have they none to join themselves unto but the Grossest Idolaters, such horrid Blasphemers, where the Creature pretends to make his Creator? yea, to make a God of a piece of Bakers Bred, and Eat him when they have done? Ah, that any sensual, forlorn Souls should since, to provoke God, to give them over to such a Decree of impiety, dotage, and deliration.
Is that a Religion fit for reasonable man to be of, in which they must deny their Reason and Sense? Nay rather let us hear the Voice which Saint John heard from Heaven, Rev. •8. 4, 5. Come out of her my People that yo• be not partakers of her Sins,
Is that a Religion fit for reasonable man to be of, in which they must deny their Reason and Sense? Nay rather let us hear the Voice which Saint John herd from Heaven, Rev. •8. 4, 5. Come out of her my People that yo• be not partakers of her Sins,
And let us all, remembring the Blood of our Fore-fathers ▪ and the Blood of the Servants, the blessed Servants of God in other Countries, joyn our Cryes with the cryes of the Souls of them that were slain for the word of God, and for the Testimony which they held in this point;
And let us all, remembering the Blood of our Forefathers ▪ and the Blood of the Servants, the blessed Servants of God in other Countries, join our Cries with the cries of the Souls of them that were slave for the word of God, and for the Testimony which they held in this point;
But (to conclude) though the Bread and Wine in the Sacrament be not, (in this horrid and and monstrous Sense) the Body and Blood of Christ, Yet there is a truth in these Words, This is my Body: They are, in another Sense, The Body, and Blood of Christ.
But (to conclude) though the Bred and Wine in the Sacrament be not, (in this horrid and and monstrous Sense) the Body and Blood of christ, Yet there is a truth in these Words, This is my Body: They Are, in Another Sense, The Body, and Blood of christ.
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3. Ʋpon your worthy receiving, you will also find it a Seal, not only of the Righteousness of Faith in the general (that is, of the truth of the Doctrine of the Gospel,) but of the Righteousness of Christ, made over to your Souls,
3. Ʋpon your worthy receiving, you will also find it a Seal, not only of the Righteousness of Faith in the general (that is, of the truth of the Doctrine of the Gospel,) but of the Righteousness of christ, made over to your Souls,
1. I say first, The Elements are the true instituted Signes to signify and represent the Body and Blood of Christ. Thus the Bread is his Body, The Cup (the Wine in the Cup ) is his Blood;
1. I say First, The Elements Are the true instituted Signs to signify and represent the Body and Blood of christ. Thus the Bred is his Body, The Cup (the Wine in the Cup) is his Blood;
as it is said of the sprinkling of the Lintell, and the two sides of the Posts of the Israelites Houses, Ex. 11.27. It is the Sacrafice of the Lords Passover;
as it is said of the sprinkling of the Lintel, and the two sides of the Posts of the Israelites Houses, Ex. 11.27. It is the Sacrifice of the lords Passover;
O love the Lord all yea his redeemed ones. 2dly. The Ordinance is a sacred Admirable meanes Instituted by Christ by which the vertue and effects of his Death (so far as they concern a Christians growth and proficiency in Gra• … is really Conveyed and made over and g• … ous to the believing Soul;
Oh love the Lord all yea his redeemed ones. 2dly. The Ordinance is a sacred Admirable means Instituted by christ by which the virtue and effects of his Death (so Far as they concern a Christians growth and proficiency in Gra• … is really Conveyed and made over and g• … ous to the believing Soul;
This Eating profiteth the Soul, the F• … profireth nothing (as you have heard Joh. 〈 … 〉 63.) This calleth to you to Open your Mou• … wide that Christ may fill them, to come w• … Hungry and Thirsty Souls; with desire (• … our Saviour) I have desired to Eat the Pa• … over with you, with what Desires should〈 … 〉 come to Christ in this Ordinance which• … ceedeth that Passeover.
This Eating profiteth the Soul, the F• … profireth nothing (as you have herd John 〈 … 〉 63.) This calls to you to Open your Mou• … wide that christ may fill them, to come w• … Hungry and Thirsty Souls; with desire (• … our Saviour) I have desired to Eat the Pa• … over with you, with what Desires should〈 … 〉 come to christ in this Ordinance which• … ceedeth that Passover.
