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of Christ, and to have nothing of their own remaining, but the mere species or appearance of what they were before?

A. If any do really believe this, I think they contradict both sense, reason, and Scripture, in so doing.

4. Q. Do you suppose that we ought to judge of a thing of this nature by our senses?

A. I know no other way of judging of sensible objects, but by our senses. And if I must not believe what I see, and taste, and smell to be bread and wine, I may as well resolve not to believe any thing at all.

5. Q. Is not the word of God more to be relied upon than our own senses?

A. I do not at all doubt but that we ought, without all controversy, to believe whatever the word of God proposes to us. But where does the word of God require me to believe any thing in opposition to my senses, which it is the proper business of my senses to judge of?

6. Q. Does not the word of God say, This is my body?

A. It does say so of the bread so blessed, given, and received as it ought to be in this sacrament; and accordingly I believe that it is so. But does the word of God anywhere say that it is not bread? Or that I am not to believe it to be bread, though my senses never so evidently assure me that it is ?

7. Q. Can the same thing be Christ's body, and bread too?

A. I have before shewn you, not only that it may be so, but that it truly and really is so: bread in substance, the body of Christ by signification, by representation, and spiritual communication of his crucified body, to every faithful and worthy receiver.

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8. Q. How is transubstantiation contrary to our reason?

A. As my reason tells me it is a contradiction to say of one and the same natural body that it should be in heaven and on earth ; at London and at Rome at the same time: that it should be a true humane body, and yet not have any one part or member of such a body: to omit a hundred other absurdities that are the necessary consequences of such a belief.

9. Q. How does the Scripture contradict this belief?

A. As it tells us that a Christ's body is in heaven ; absent from us : "that there it is to continue till the day of judgment : ° that he has now a glorified body, and is not capable of dying any inore: whereas the body we receive, in this holy sacrament, is bis crucified body; his body given for us; his blood shed for us; which can never be verified in his present glorified body.

PROOFS SUBJOINED.— * Acts, i. 9, 11. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven, as he went up, behold two men stood by them in white apparel, which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. "jj. 21. Whom the heaven must receive until the times of the restitution of all things, which God hath spoken by the mouth of all his holy prophets, since the world began. “Romans, vi. 9, 10. Knowing that Christ being raised from the dead, dieth no more: death hath no more dominion over him. For in that

he died he died unto sin once, but in that he liveth, he liveth unto God.

10. Q. Do not those who believe transubstantiation, believe the bread and wine to be changed into Christ's mortal and passible body?

A. No, they do not; but into that body in which he now sits at the right hand of God in heaven.

11. Q. How then does their belief of transubstantiation contradict the sense of the holy scriptures as to what concerns the nature of Christ's body in the eucharist?

A. Because by supposing Christ's glorified body to be that which we receive in this sacrament, they utterly destroy the very nature of it. It was the designt of this sacrament to exhibit and communicate to us the body and blood of Christ not any way but in the state of his suffering ; as he was given for us, and became a sacrifice for our sins. Now this he neither was, nor could have been in his present glorified estate. So that if the body and blood of Christ be in this sacrament, it must be not that which he now has in heaven, but that which he then had, when he suffered for us upon earth; and they must not only bring Christ down from above, but must bring him back again to his mortal and passible estate; or they will never be able to make good any such change as they pretend to: and that I think is sufficiently contrary to scripture, as well as in the nature of the thing itself impossible.

PROOF SUBJOINED.-+ 1 Cor. xi. 24, 25, 26. And when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drinki it, in remembrance of me. For as often as ye eat this bread and drink this cup, ye do shew the Lord's death tell he come.

SECT. L. Of the Adoration of the Host; and the Idolatry

committed by the Papists therein. 1. Q. What have been the ill effects of this error:

A. Chietly those two which I before mentioned ; that it introduced the doctrines of the mass sacrifice. and of the half-communion; to which may be added. thirdly, the adoration of the host.

2.Q. What do you call the host?

1. It is the wafer which those of the church of Rome make use of instead of bread, in this sacrament.

3. Q. Do those of that church adore the consecrated wafer?

A. They do, and that as if it were really what they pretend to believe it is, our Saviour Christ himself.

4. Q. Is there any great harın in such a worship

A. Only the sin of idolatry : for so it must needs be, to give divine worship to a piece of bread.

5. Q. Ought not Christ to be adored in this sacrament?

A. Christ is everywhere to be adored; and therefore in the receiving of the holy communion, as well as in all our other religious performances.

6. Q. How then can it be sinful for those, who believe the bread to be changed into the body of Christ, upon that supposition to worship the host ?

A. As well as for a heathen who believes the sun to be God, upon that supposition to worship the sun.

7. Q. But he intends to worship Christ, and that can never be justly said to be idolatry?

A. And so the other intends to worship God; but to put another case, which may more easily be understood. If a man will, in defiance of sense and reason believe a post to be his father, and upon that supposition, ask blessing of a post, does his opinion, or rather his madness, alter the nature of things, and make him ever the less ask blessing of a post, because he takes that post to be his father? The papist will needs have a piece of bread to be Christ's body; and, upon that presumption, he pays divine honour to it; does he ever the less give divine honour to a piece of bread, because he fancies that bread to be the body of Christ?

8. 2. Will not his intention direct his action aright?

A. No, it will not: or if it would, his very intention itself is wrong. For his intention is to adore the host. 'Tis true, he believes it to be Christ's body, and therefore adores it: but still right or wrong, the host he adores; which being, in reality, no more than bread, he must needs commit idolatry in adoring of

Sect. LI.

Of the Preparation which every one ought to make of

himself, before he comes to the Lord's Supper. 1. Q. wwhat is required of them who come to the Lord's Supper ?

A. To examine themselves, &c.

2. Q. When ought such an examination to be made?

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