Three sermons upon the sacrament in which transubstantiation is impartially considered, as to reason, scripture, and tradition to which is added a sermon upon the feast of S. George / by N.N. ... Preacher in ordinary to Their Majesties.
A SERMON Preacht before the KING AT WHITE-HALL, June. 14. 1688. Quomodo fiet istud? How shall this be done? Luke. 1.34. THe Enemies of Christ's Divinity abhorr the Faith of it, as contrary to Sense, because all those who saw him, plainly saw he was a Man;
A SERMON Preached before the KING AT WHITEHALL, June. 14. 1688. Quomodo fiet istud? How shall this be done? Luke. 1.34. THe Enemies of Christ's Divinity abhor the Faith of it, as contrary to Sense, Because all those who saw him, plainly saw he was a Man;
He tells us, that it is our Duty to cast down imaginations, and every high thing that exalteth it self against the knowledge of God, bringing into captivity every thought to the obedience of Christ.
He tells us, that it is our Duty to cast down Imaginations, and every high thing that Exalteth it self against the knowledge of God, bringing into captivity every Thought to the Obedience of christ.
'tis a rebellious imagination which (if S. Paul says true) must be cast down; it exalts it self against the knowledg of God, and must be brought into captivity. S. Iohn Damascen in his Orthodox Faith, proposes an illustrious example of our Duty, in a parallell betwixt the Incarnation & Eucharist; and by the Blessed Virgin's humble submission to that mystery, shews how we ought to captivate our understanding in believing this.
it's a rebellious imagination which (if S. Paul Says true) must be cast down; it exalts it self against the knowledge of God, and must be brought into captivity. S. John Damascene in his Orthodox Faith, proposes an illustrious Exampl of our Duty, in a parallel betwixt the Incarnation & Eucharist; and by the Blessed Virgin's humble submission to that mystery, shows how we ought to captivate our understanding in believing this.
We commonly say, that Seeing is Believing; and amongst Men acquainted with the cheats of a deceitfull world, we find the wisest are the slowest in believing what they do not see.
We commonly say, that Seeing is Believing; and among Men acquainted with the cheats of a deceitful world, we find the Wisest Are the slowest in believing what they do not see.
Nor is it any wonder, that we boldly venture to believe such things as are beyond the reach of Sense; more than it is, that we believe such points as are above the reach of Reason. If Transubstantiation were either contrary to Sense or Reason; then indeed the clamours of our Adversaries would be something plausible:
Nor is it any wonder, that we boldly venture to believe such things as Are beyond the reach of Sense; more than it is, that we believe such points as Are above the reach of Reason. If Transubstantiation were either contrary to Sense or Reason; then indeed the clamours of our Adversaries would be something plausible:
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and truly we have reason to believe them, especially when all mens eyes agree, and in all times & places give the same information to our understandings.
and truly we have reason to believe them, especially when all men's eyes agree, and in all times & places give the same information to our understandings.
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but that I have good reason to suppose he uses methods more conformable to reasonable nature. One great occasion of men's thinking that their senses are imposed upon, is but a false persuasion, that when they see the Sacrament, they must believe the outward form, the surface,
but that I have good reason to suppose he uses methods more conformable to reasonable nature. One great occasion of men's thinking that their Senses Are imposed upon, is but a false persuasion, that when they see the Sacrament, they must believe the outward from, the surface,
& the qualities, which we see, touch, & tast, to be the true Body & Blood of Christ. If this were so, they would have reason to be jealous of their senses being contradicted.
& the qualities, which we see, touch, & taste, to be the true Body & Blood of christ. If this were so, they would have reason to be jealous of their Senses being contradicted.
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But if these people would reflect, that all this outward form, the surface, and the qualities, which we observe, are really in all respects the very same as they are represented to our senses:
But if these people would reflect, that all this outward from, the surface, and the qualities, which we observe, Are really in all respects the very same as they Are represented to our Senses:
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that they are not believed by us to be the true Body and Blood of Christ, but only the coat which cloaths it, the curtain which is drawn before it, the veil which shrouds it and hides it from our senses:
that they Are not believed by us to be the true Body and Blood of christ, but only the coat which clothes it, the curtain which is drawn before it, the veil which shrouds it and hides it from our Senses:
that when we fall down on our knees to adore our Saviour Jesus Christ, whom we firmly believe to be really and substantially present by a miracle insensible and imperceptible to all our senses, we do not adore the coat which cloaths him,
that when we fallen down on our knees to adore our Saviour jesus christ, whom we firmly believe to be really and substantially present by a miracle insensible and imperceptible to all our Senses, we do not adore the coat which clothes him,
that Faith dos not oblige them to believe the contrary, but only to believe that under the superficies of these outward forms the Body and Blood of Christ are hid miraculously,
that Faith dos not oblige them to believe the contrary, but only to believe that under the superficies of these outward forms the Body and Blood of christ Are hid miraculously,
of his Tract de Sacramento Altaris, he plainly says, That similitude of bread which upon the Altar appears to our corporeal eyes, considerd in it self, is not the body of our Lord. No, no:
of his Tract de Sacramento Altaris, he plainly Says, That similitude of bred which upon the Altar appears to our corporeal eyes, considered in it self, is not the body of our Lord. No, no:
When they see the length, breadth, depth, the figure, texture, colour, of the parts of bread, they think they see the substance; and 'tis no wonder, that they are mistaken,
When they see the length, breadth, depth, the figure, texture, colour, of the parts of bred, they think they see the substance; and it's no wonder, that they Are mistaken,
But if they would go to school to Aristotle or Cartesius, the two chief Masters of the old & new Philosophy, the First would reach them, that when they think they see or feel the substance of any body, they only see & feel the accidents, the quantity & qualities that cover it;
But if they would go to school to Aristotle or Descartes, the two chief Masters of the old & new Philosophy, the First would reach them, that when they think they see or feel the substance of any body, they only see & feel the accidents, the quantity & qualities that cover it;
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The second would easily inform them, and let them know they only see & feel the superficies & modes of matter, which may remain the same, to all intents & purposes,
The second would Easily inform them, and let them know they only see & feel the superficies & modes of matter, which may remain the same, to all intents & Purposes,
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If any of you are so curious, you may read Cartesius himself upon this subject, in the end of his Meditations, pag. 137 of the 5. edition, printed at Amsterdam, in the year 1670. Some of my Auditory may perhaps be a little surprised to hear so much Philosophy deliverd in a pulpit, whence they usually expect the Law of God & Christian Doctrine.
If any of you Are so curious, you may read Descartes himself upon this Subject, in the end of his Meditations, page. 137 of the 5. edition, printed At Amsterdam, in the year 1670. some of my Auditory may perhaps be a little surprised to hear so much Philosophy Delivered in a pulpit, whence they usually expect the Law of God & Christian Doctrine.
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If without Philosophy we cannot find the way to Heaven, what will become of all those Christians who never found the way to school? Pray give me leave:
If without Philosophy we cannot find the Way to Heaven, what will become of all those Christians who never found the Way to school? Pray give me leave:
There are a great many Christians (let them be as ignorant as you please, especially in matters of Philosophy ) who never the less think they are wise enough to judge the greatest mysteries and secrets of it:
There Are a great many Christians (let them be as ignorant as you please, especially in matters of Philosophy) who never the less think they Are wise enough to judge the greatest Mysteres and secrets of it:
And when they hear the Catholick Church affirm, that, in the Eucharist, the interiour substances of bread & wine are chang'd into the body & blood of Christ, nothing remaining (but the outward forms) of bread & wine;
And when they hear the Catholic Church affirm, that, in the Eucharist, the interior substances of bred & wine Are changed into the body & blood of christ, nothing remaining (but the outward forms) of bred & wine;
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& never discover any alteration, because all that our senses can perceive, remains the same; and as, before the substance was miraculously chang'd, we could not see it;
& never discover any alteration, Because all that our Senses can perceive, remains the same; and as, before the substance was miraculously changed, we could not see it;
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And certainly so much Philosophy as is needfull to set us right, cannot but be allowable when such mistakes as these proceed from want of understanding it.
And Certainly so much Philosophy as is needful to Set us right, cannot but be allowable when such mistakes as these proceed from want of understanding it.
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I shall conclude this part of my discourse, with shewing, in as easie terms as the matter will bear, that tis impossible for any of our senses to give evidence against our faith of Transubstantiation. If we believd that Transubstantiation were a sensible change, a change of any thing that is sensible in the bread & wine;
I shall conclude this part of my discourse, with showing, in as easy terms as the matter will bear, that this impossible for any of our Senses to give evidence against our faith of Transubstantiation. If we believed that Transubstantiation were a sensible change, a change of any thing that is sensible in the bred & wine;
If there should happen a dispute concerning difference of colours, whether they are chang'd or not? Would you remit it to the arbitration of five blind men? Since therefore the dispute betwixt us, is about the insensible difference of substance, whether it be chang'd or not,
If there should happen a dispute Concerning difference of colours, whither they Are changed or not? Would you remit it to the arbitration of five blind men? Since Therefore the dispute betwixt us, is about the insensible difference of substance, whither it be changed or not,
This argument is so convincing, that it will not bear the least appearance of a solid Answer; and withall so plain, that any man without Philosophy may clearly understand it.
This argument is so convincing, that it will not bear the least appearance of a solid Answer; and withal so plain, that any man without Philosophy may clearly understand it.
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Tis evident that the Catholick Church, by the substance which is believ'd to be chang'd in the Sacrament, dos not understand any thing that is sensible in bread & wine.
This evident that the Catholic Church, by the substance which is believed to be changed in the Sacrament, dos not understand any thing that is sensible in bred & wine.
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The Council of Trent in the 2. Canon of the 13. Session, supposes as a certain & undoubted truth, that all things sensible remain the same; manentibus speciebus panis & vini: And, in the 1. ch.
The Council of Trent in the 2. Canon of the 13. Session, supposes as a certain & undoubted truth, that all things sensible remain the same; manentibus speciebus Paris & Wine: And, in the 1. changed.
it dos not tell us what it understands by substance; it meddles not with definitions of Philosophy but only definitions of Faith, determining what Truths were first deliver'd to the Church by Christ & his Apostles. But,
it dos not tell us what it understands by substance; it meddles not with definitions of Philosophy but only definitions of Faith, determining what Truths were First Delivered to the Church by christ & his Apostles. But,
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though we know not in particular what 'twas the Council meant by substance, This we know for certain, that it meant not any of those sensible things, but only that insensible subsistent Being which is hidden under them:
though we know not in particular what 'twas the Council meant by substance, This we know for certain, that it meant not any of those sensible things, but only that insensible subsistent Being which is hidden under them:
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Let, who will, tell us that the substances of bread & wine are sensible, we always shall have this to say, That if by substance they mean something which is sensible, the Council dos not mean the same;
Let, who will, tell us that the substances of bred & wine Are sensible, we always shall have this to say, That if by substance they mean something which is sensible, the Council dos not mean the same;
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yet in the examen of particulars we easily confound their being above Reason with their being contrary, and presently conclude them contrary because they are above it.
yet in the examen of particulars we Easily confound their being above Reason with their being contrary, and presently conclude them contrary Because they Are above it.
Supposing this, we readily pronounce, This is impossible, That cannot be, This is a meer chimera, That's a contradiction; And, all this while, reflect not that we may perhaps be very much mistaken in our arbitrary notions, from whence we draw so easily these bold Conclusions.
Supposing this, we readily pronounce, This is impossible, That cannot be, This is a mere Chimera, That's a contradiction; And, all this while, reflect not that we may perhaps be very much mistaken in our arbitrary notions, from whence we draw so Easily these bold Conclusions.
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If we would spend one serious thought upon these Revolutions in the very fundamentalls of our Natural Philosophy, we should learn the best & the most beneficial knowledg in the world, which is the knowledg of our ignorance:
If we would spend one serious Thought upon these Revolutions in the very fundamentals of our Natural Philosophy, we should Learn the best & the most beneficial knowledge in the world, which is the knowledge of our ignorance:
We should find that the vain humour, which inclines some few to dogmatize in Natural Philosophy, proceeds not from their being wise than their neighbours,
We should find that the vain humour, which inclines Some few to dogmatize in Natural Philosophy, proceeds not from their being wise than their neighbours,
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We should see, that, since the Fall of Adam, even the works of nature are above our reach, No man, says Solomon, can find them out from the beginning to the end:
We should see, that, since the Fallen of Adam, even the works of nature Are above our reach, No man, Says Solomon, can find them out from the beginning to the end:
When any mystery of Faith seems not to sute so well, as we would have it, with the notions which we fancy most, We should rather suspect that we may be mistaken in our principles,
When any mystery of Faith seems not to suit so well, as we would have it, with the notions which we fancy most, We should rather suspect that we may be mistaken in our principles,
As the mystery of the Incarnation seemd meer folly to the Gentiles, and a scandal to the Jews; so now the mystery of Transubstantiation seems impossible to some, incredible to others.
As the mystery of the Incarnation seemed mere folly to the Gentiles, and a scandal to the jews; so now the mystery of Transubstantiation seems impossible to Some, incredible to Others.
although we know that there can be no limits in the vast extension of his boundless Being, although we know that his Immensity has every where a Center, no where a Circumference, yet because this is an article which we are willing to believe, we make no doubt but all Gods Greatness may be lodg'd within the compass of a man;
although we know that there can be no Limits in the vast extension of his boundless Being, although we know that his Immensity has every where a Centre, no where a Circumference, yet Because this is an article which we Are willing to believe, we make no doubt but all God's Greatness may be lodged within the compass of a man;
Why have you not the impudence to ridicule this mystery, & say tis evidently contrary to Reason? Why do you not tell the world that it involves clear contradiction, infinity measur'd, incomprehensibility comprehended, Immensity containd within the compass of a man? The reason is,
Why have you not the impudence to ridicule this mystery, & say this evidently contrary to Reason? Why do you not tell the world that it involves clear contradiction, infinity measured, incomprehensibility comprehended, Immensity contained within the compass of a man? The reason is,
How comes it then, that, in an Age so sceptical in all things else, you are so positive & so, dogmatical in this, That 'tis impossible for the Body of Christ to shrink into the compass of a little bit of bread? or, at the same time, be in several places? You can beleeve one Nature in three Persons really distinguisht,
How comes it then, that, in an Age so sceptical in all things Else, you Are so positive & so, dogmatical in this, That it's impossible for the Body of christ to shrink into the compass of a little bit of bred? or, At the same time, be in several places? You can believe one Nature in three Persons really distinguished,
and one Person in two Natures, And yet you can't believe one Body in two Places. Is not this, streining at the lesser difficulty & swallowing the greater? & had not our Saviour reason to complain of the blind Guides that strein at a Gnat, & swallow a camel?
and one Person in two Nature's, And yet you can't believe one Body in two Places. Is not this, straining At the lesser difficulty & swallowing the greater? & had not our Saviour reason to complain of the blind Guides that strain At a Gnat, & swallow a camel?
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That we are better acquainted with the Nature of a Body, than of a Spirit. Bodies are the familiar object of our Senses, and if we do not know the Nature of them, we know nothing at all:
That we Are better acquainted with the Nature of a Body, than of a Spirit. Bodies Are the familiar Object of our Senses, and if we do not know the Nature of them, we know nothing At all:
But our Notions of a Spirit are so imperfect, that it is an argument of wisdom, rather than weakness, to submit our judgments in things we cannot understand. I must confess;
But our Notions of a Spirit Are so imperfect, that it is an argument of Wisdom, rather than weakness, to submit our Judgments in things we cannot understand. I must confess;
if we consider only the superficial knowledge of Bodies. our Mathematicians measure very skillfully their three dimensions, we demonstrate many ingenious Truths, both usefull & delightfull,
if we Consider only the superficial knowledge of Bodies. our Mathematicians measure very skilfully their three dimensions, we demonstrate many ingenious Truths, both useful & delightful,
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But, if we consider the inward constitution or nature of these very same bodies which we measure so skillfully, we shall soon find we have ignorance enough to humble us.
But, if we Consider the inward constitution or nature of these very same bodies which we measure so skilfully, we shall soon find we have ignorance enough to humble us.
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But, who can tell me what this line is made of? is it a chain of indivisible points immediatly linkt together? or is it compos'd of parts which may be really divided lesse & lesse,
But, who can tell me what this line is made of? is it a chain of indivisible points immediately linked together? or is it composed of parts which may be really divided less & less,
for ever & ever, world without end? The first is an unconceivable piece of nonsense: And the second is a Labyrinth which when our Reason enters it can never find the way out.
for ever & ever, world without end? The First is an unconceivable piece of nonsense: And the second is a Labyrinth which when our Reason enters it can never find the Way out.
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In the same manner, although nothing is more certain than that all the Bodies, which we ever were acquainted with, have three dimensions, length, bredth, & depth; yet if we strictly enquire into the essentiall notion of a Body by which it differs from a Spirit, we shall find it not so easie to determine,
In the same manner, although nothing is more certain than that all the Bodies, which we ever were acquainted with, have three dimensions, length, breadth, & depth; yet if we strictly inquire into the essential notion of a Body by which it differs from a Spirit, we shall find it not so easy to determine,
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1. that there is no substance but what is either a body or a Spirit; 2. that no Spirit either has dimensions, or is capable of having them: From whence I conclude;
1. that there is no substance but what is either a body or a Spirit; 2. that no Spirit either has dimensions, or is capable of having them: From whence I conclude;
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1. that every substance which either has dimensions or is capable of having them, is a body and no spirit; 2. that actual dimensions are not the essence of a body, because the Idea of them presupposes the capacity of having them,
1. that every substance which either has dimensions or is capable of having them, is a body and no Spirit; 2. that actual dimensions Are not the essence of a body, Because the Idea of them presupposes the capacity of having them,
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Tis no wonder, there is such confusion in deciding of this Case, because our Philosophers & Mathematicians are not Country men; They have each a peculiar language to themselves;
This no wonder, there is such confusion in deciding of this Case, Because our Philosophers & Mathematicians Are not Country men; They have each a peculiar language to themselves;
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and therefore 'tis no wonder, if by the word Body, they conceive nothing but Dimensions. These people, by their own confession, have only a superficial knowledg of a Body: They declare frankly, they know nothing of it but the outside.
and Therefore it's no wonder, if by the word Body, they conceive nothing but Dimensions. These people, by their own Confessi, have only a superficial knowledge of a Body: They declare frankly, they know nothing of it but the outside.
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Philosophers are the onely men that consider the inside of Nature: They are not content to gaze without; but endeavour to enter the very Sanctuary, & discover what lies hid behind the Veil. And these men,
Philosophers Are the only men that Consider the inside of Nature: They Are not content to gaze without; but endeavour to enter the very Sanctuary, & discover what lies hid behind the Veil. And these men,
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Neither is that the true meaning of the Question. We do not ask, whether the Dimensions would remain when they are gone? We know very well, it implies a most manifest contradiction. Our enquiry is only concerning the Essence of a natural Body, that is, of a Substance which is not a Spirit. And, without all doubt,
Neither is that the true meaning of the Question. We do not ask, whither the Dimensions would remain when they Are gone? We know very well, it Implies a most manifest contradiction. Our enquiry is only Concerning the Essence of a natural Body, that is, of a Substance which is not a Spirit. And, without all doubt,
when we suppose nothing to be taken from a Body but its actual dimensions, That which we conceive to remain is still a natural Body, because 'tis certainly no Spirit: it still retains a reall capacity of having its natural dimensions, and this Capacity is absolutely repugnant to the nature of a Spirit. Thus you plainly see, that the Supposition, we talk of, dos not destroy the Essence of a natural Body; it dos not imply any Contradiction; And therefore dos not leave any reasonable ground of denying the possibility of it.
when we suppose nothing to be taken from a Body but its actual dimensions, That which we conceive to remain is still a natural Body, Because it's Certainly no Spirit: it still retains a real capacity of having its natural dimensions, and this Capacity is absolutely repugnant to the nature of a Spirit. Thus you plainly see, that the Supposition, we talk of, dos not destroy the Essence of a natural Body; it dos not imply any Contradiction; And Therefore dos not leave any reasonable ground of denying the possibility of it.
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Why is it not so in this? If the Nature of God, & the divine Persons, are objects so spiritual, and so much out of our reach, that it dos not become us to dogmatize in matters belonging to them:
Why is it not so in this? If the Nature of God, & the divine Persons, Are objects so spiritual, and so much out of our reach, that it dos not become us to dogmatize in matters belonging to them:
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& reduced to the condition of a Spirit? All our Mathematical & Vulgar notions, of which we are so confident, are (in this case) so far from giving us any light, that they are rather like so much dust in our eyes that hinders us from seeing.
& reduced to the condition of a Spirit? All our Mathematical & vulgar notions, of which we Are so confident, Are (in this case) so Far from giving us any Light, that they Are rather like so much dust in our eyes that hinders us from seeing.
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One might argue, as S. Augustin dos against Faustus, that Christ as to his corporal presence could not, at the same time, be in the Sun & Moon, & on the Cross.
One might argue, as S. Augustin dos against Faustus, that christ as to his corporal presence could not, At the same time, be in the Sun & Moon, & on the Cross.
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nor divided by being in two: And 'tis as easie a matter to measure a line without length, an angle without space, or a circle without diameter, as it is to find work for Mathematical conclusions in a Body without dimensions.
nor divided by being in two: And it's as easy a matter to measure a line without length, an angle without Molle, or a circle without diameter, as it is to find work for Mathematical conclusions in a Body without dimensions.
O man, says the Apostle, who art thou that replyest against God? His Goodness is as infinite as his Omnipotence; and tis as great an insolence to give laws to the one,
Oh man, Says the Apostle, who art thou that repliest against God? His goodness is as infinite as his Omnipotence; and this as great an insolence to give laws to the one,
He seems to value more the reputation of his Goodness than of his Power; and if we trace his Providence throughout the Conduct of the Moral World, we cannot but observe that He has taken much more pains to shew his goodness than to shew his greatness.
He seems to valve more the reputation of his goodness than of his Power; and if we trace his Providence throughout the Conduct of the Moral World, we cannot but observe that He has taken much more pains to show his Goodness than to show his greatness.
that he might have sent a holy man for our instruction, he might have charg'd him with our sins, he might have pardon'd both him and us without condign satisfaction:
that he might have sent a holy man for our instruction, he might have charged him with our Sins, he might have pardoned both him and us without condign satisfaction:
Tis true, The Scripture seems to speak in plain terms the Divinity of Christ; but yet may bear another sense, and may admit a much more credible interpretation.
This true, The Scripture seems to speak in plain terms the Divinity of christ; but yet may bear Another sense, and may admit a much more credible Interpretation.
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Why then do you object the same against the mystery of Transubstantiation? Why do you tell us, 'tis incredible that God should work so great a miracle without necessity? that the real presence is not absolutely necessary? that the Sacrament might have sufficient efficacy to give grace without it? Why do you say, that though the Scripture plainly speaks in favour of this mystery,
Why then do you Object the same against the mystery of Transubstantiation? Why do you tell us, it's incredible that God should work so great a miracle without necessity? that the real presence is not absolutely necessary? that the Sacrament might have sufficient efficacy to give grace without it? Why do you say, that though the Scripture plainly speaks in favour of this mystery,
& therefore is a much more credible interpretation? O man, says S. Paul to the Romans, Who art thou that replyest against God? How unsearchable are his judgments,
& Therefore is a much more credible Interpretation? O man, Says S. Paul to the Roman, Who art thou that repliest against God? How unsearchable Are his Judgments,
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When you object, that nothing can be more incredible, than that the Body & Blood, the sacred Humanity of Christ is shrouded under the outward forms of bread & wine,
When you Object, that nothing can be more incredible, than that the Body & Blood, the sacred Humanity of christ is shrouded under the outward forms of bred & wine,
Pray, give me leave to ask you, whether or no it be not more incredible, which we read in S. Paul, & in the Prophet Isaiah; that God was manifest in flesh;
prey, give me leave to ask you, whither or no it be not more incredible, which we read in S. Paul, & in the Prophet Isaiah; that God was manifest in Flesh;
thou dost not now bear all our griefs, & carry all our sorrows; thou art not wounded there for our transgressions, nor bruised for our iniquities; thou art not capable of being now afflicted & oppresst. Compute then,
thou dost not now bear all our griefs, & carry all our sorrows; thou art not wounded there for our transgressions, nor Bruised for our iniquities; thou art not capable of being now afflicted & oppresst. Compute then,
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Take these considerations along with you, And, if you have that candour & sincerity which I am willing to suppose you have, you will ingenuously confesse that these indignities which Christ now seems to suffer in the forms of bread & wine, are nothing in comparison of those which once He sufferd in the form of man.
Take these considerations along with you, And, if you have that candour & sincerity which I am willing to suppose you have, you will ingenuously confess that these indignities which christ now seems to suffer in the forms of bred & wine, Are nothing in comparison of those which once He suffered in the from of man.
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He writes to the Corinthians, that tis their duty to cast down imaginations, and every high thing that exalts it self against the knowledg of God, bringing into captivity every thought to the obedience of Christ.
He writes to the Corinthians, that this their duty to cast down Imaginations, and every high thing that exalts it self against the knowledge of God, bringing into captivity every Thought to the Obedience of christ.
but yet they were written for us, & for our instruction. Tis a great insolence for human Reason to exalt it self against Omnipotence: an insolence much greater than the Pride of Lucifer: He only sayd, he would be like the Highest; but we are not content with that, we will be Higher than the Highest. We summon the Highest God of Heaven and Earth before the high Tribunal of our Reason; we make him accountable to us for his actions;
but yet they were written for us, & for our instruction. This a great insolence for human Reason to exalt it self against Omnipotence: an insolence much greater than the Pride of Lucifer: He only said, he would be like the Highest; but we Are not content with that, we will be Higher than the Highest. We summon the Highest God of Heaven and Earth before the high Tribunal of our Reason; we make him accountable to us for his actions;
And by our arbitrary notions of precarious Philosophy We make no scruple to pronounce, what sentence we think fit, upon his Wisdom, Power, and Goodness. But the day will come,
And by our arbitrary notions of precarious Philosophy We make no scruple to pronounce, what sentence we think fit, upon his Wisdom, Power, and goodness. But the day will come,
and (as S. Peter assures us) They who now humble themselves under the mighty hand of God, shall be exalted in due time: which happyness may the Almighty grant us through the grace and merits of his onely beloved Son our Saviour Jesus Christ, Amen.
and (as S. Peter assures us) They who now humble themselves under the mighty hand of God, shall be exalted in due time: which happiness may the Almighty grant us through the grace and merits of his only Beloved Son our Saviour jesus christ, Amen.
A SERMON Preacht before their MAIESTIES AT WINDSOR. August. 26. 1688. Hoc est Corpus meum. This is my Body. Math. 26.26. AMongst the nine & thirty articles of the pretended Reformation, the twenty eighth asserts;
A SERMON Preached before their MAJESTIES AT WINDSOR. August. 26. 1688. Hoc est Corpus meum. This is my Body. Math. 26.26. among the nine & thirty Articles of the pretended Reformation, the twenty eighth asserts;
and shall be the subject of your entertainment, as soon I have begg'd the assistance of my Saviour, desiring his Virgin Mother with all the Angels & Saints to second my petition.
and shall be the Subject of your entertainment, as soon I have begged the assistance of my Saviour, desiring his Virgae Mother with all the Angels & Saints to second my petition.
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Amidst this great confusion, what wonder is it, if we find that many, with as little modesty as reason, face us down, that Transubstantiation is repugnant to plain words of holy Scripture?
Amid this great confusion, what wonder is it, if we find that many, with as little modesty as reason, face us down, that Transubstantiation is repugnant to plain words of holy Scripture?
whence it plainly follows, that his body is in heaven, & must be in heaven till the time of restitution, that is, till the day of judgment. All this is very true;
whence it plainly follows, that his body is in heaven, & must be in heaven till the time of restitution, that is, till the day of judgement. All this is very true;
but where dos it teach us that it is not at the same time upon earth? Where dos it plainly say, No miracle can make one body at the same time be in several places? Shew us but this deliverd plainly in the Scripture, and then wee'l grant that Transubstantiation is repugnant to it.
but where dos it teach us that it is not At the same time upon earth? Where dos it plainly say, No miracle can make one body At the same time be in several places? Show us but this Delivered plainly in the Scripture, and then we'll grant that Transubstantiation is repugnant to it.
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Some, upon this occasion, produce the Angel's words, who in the last chapter of S. Matthew, told the women at the sepulchre, He is not here, for He is risen:
some, upon this occasion, produce the Angel's words, who in the last chapter of S. Matthew, told the women At the Sepulchre, He is not Here, for He is risen:
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joys which are heavenly & everlasting, which in the same chapter he calls the reward of our inheritance; He bids us raise our hearts above the world, above the vanities the pleasures & temptations of it: Alas!
Joys which Are heavenly & everlasting, which in the same chapter he calls the reward of our inheritance; He bids us raise our hearts above the world, above the vanities the pleasures & temptations of it: Alas!
This Text not being able to support so weak a cause, a fourth is borrowd from the 1. Cor. in the 11. chapter, where the Apostle says, We shew the Lord's death till he comes:
This Text not being able to support so weak a cause, a fourth is borrowed from the 1. Cor. in the 11. chapter, where the Apostle Says, We show the Lord's death till he comes:
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How is he really present in the Sacrament? Let us reflect a little, & examine the sense of these words, till he comes. This coming of our Saviour is repeated frequently in Scripture: in the 1. ch.
How is he really present in the Sacrament? Let us reflect a little, & examine the sense of these words, till he comes. This coming of our Saviour is repeated frequently in Scripture: in the 1. changed.
But, is it therefore evident that in the Sacrament there is no Transubstantiation, no Real Presence, because the Day of judgment is not come? I am inclin'd to think that,
But, is it Therefore evident that in the Sacrament there is no Transubstantiation, no Real Presence, Because the Day of judgement is not come? I am inclined to think that,
when it dos come, when Christ comes to judge the world, & calls all those to an account who have pretended, every one according to their fancy, to reform his Church, they then will wish too late that, either they had let the Church alone,
when it dos come, when christ comes to judge the world, & calls all those to an account who have pretended, every one according to their fancy, to reform his Church, they then will wish too late that, either they had let the Church alone,
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or else had had much better evidence than this to justifie the Reformation. The fifth Text seems to promise more, & yet performs as little as the rest:
or Else had had much better evidence than this to justify the Reformation. The fifth Text seems to promise more, & yet performs as little as the rest:
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Now, say they, we cannot remember any thing but what is absent, and therefore the Body of Christ must of necessity be absent from the Sacrament, cannot be really & truly present in it.
Now, say they, we cannot Remember any thing but what is absent, and Therefore the Body of christ must of necessity be absent from the Sacrament, cannot be really & truly present in it.
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& pity her condition? And is not my soul present in my Body? Is not the Almighty present every where? Remember thy Creatour in the days of thy youth, says Solomon in the last chapter of Ecclesiastes; and yet this great Creatour is not absent from us:
& pity her condition? And is not my soul present in my Body? Is not the Almighty present every where? remember thy Creator in the days of thy youth, Says Solomon in the last chapter of Ecclesiastes; and yet this great Creator is not absent from us:
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And I am afraid, because we do not see the invisible body & blood of Christ, I am afraid we now & then forget how great a treasure we receive when we approach the Sacrament: I am afraid,
And I am afraid, Because we do not see the invisible body & blood of christ, I am afraid we now & then forget how great a treasure we receive when we approach the Sacrament: I am afraid,
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because we neither see nor feel our souls, we oftentimes neglect & almost quite forget the great concern of our salvation, differring it from time to time, till by God's judgment death surprises us,
Because we neither see nor feel our Souls, we oftentimes neglect & almost quite forget the great concern of our salvation, differing it from time to time, till by God's judgement death surprises us,
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S. Paul dos not say, This is Bread: Our Saviour dos not say, This is Wine: S. Paul dos not contradict our Saviour; nor dos our Saviour contradict himself:
S. Paul dos not say, This is Bred: Our Saviour dos not say, This is Wine: S. Paul dos not contradict our Saviour; nor dos our Saviour contradict himself:
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he says they see, and yet he calls them blind; he says they walk, & yet he calls them lame; he says they hear, & yet he calls them deaf. Why dos he call them blind, lame, & deaf, when he himself bears witness that they see, walk, & hear? The Answer lies before you:
he Says they see, and yet he calls them blind; he Says they walk, & yet he calls them lame; he Says they hear, & yet he calls them deaf. Why dos he call them blind, lame, & deaf, when he himself bears witness that they see, walk, & hear? The Answer lies before you:
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but because it was water before. Read the 7. ch. of Exodus: you'l find in the 10. v. Aaron cast down his rod before Pharaoh, & it became a Serpent:
but Because it was water before. Read the 7. changed. of Exodus: You'll find in the 10. v. Aaron cast down his rod before Pharaoh, & it became a Serpent:
If any of our Adversaries have a mind to say, these rods were not chang'd into Serpents, that Christ never chang'd water into wine, that when he told S. Iohn's disciples the blind see, the lame walk, the deaf hear, he sent them back to their master with so many lies in their mouths;
If any of our Adversaries have a mind to say, these rods were not changed into Serpents, that christ never changed water into wine, that when he told S. Iohn's Disciples the blind see, the lame walk, the deaf hear, he sent them back to their master with so many lies in their mouths;
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He explicared it in the 23. v. that this Body, which Christ is the Head and Saviour of, is the Church; And when he mentions flesh & bones, he only carries on the metaphor by a mysterious allusion to the 2. of Genesis, because as Eve's Body drew its Being from the side of the first Adam when he slept in Paradise,
He explicared it in the 23. v. that this Body, which christ is the Head and Saviour of, is the Church; And when he mentions Flesh & bones, he only carries on the metaphor by a mysterious allusion to the 2. of Genesis, Because as Eve's Body drew its Being from the side of the First Adam when he slept in Paradise,
so also the Church derives the grace, which animates it, from the side the flesh & bones of the last Adam when he slept his mortal sleep upon the Cross.
so also the Church derives the grace, which animates it, from the side the Flesh & bones of the last Adam when he slept his Mortal sleep upon the Cross.
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The verse, which follows, leads directly to the place, and gives us, word for word, the 24. v. of the 2. of Genesis, that we may evidently know the Sense and Ground of the Comparison.
The verse, which follows, leads directly to the place, and gives us, word for word, the 24. v. of the 2. of Genesis, that we may evidently know the Sense and Ground of the Comparison.
& 4. v. to explicate these words, That Rock was Christ. S. Paul seems to write with as much caution as if he had forseen how much these words would be abused by those who now compare them with the words of Consecration.
& 4. v. to explicate these words, That Rock was christ. S. Paul seems to write with as much caution as if he had forseen how much these words would be abused by those who now compare them with the words of Consecration.
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Lest any man might think that, when he said that rock was Christ, he took the word rock in the literal sense, he plainly says, he speaks of spiritual meat & spiritual drink; he says in the same verse, they drank of that spiritual rock which followd them,
Lest any man might think that, when he said that rock was christ, he took the word rock in the literal sense, he plainly Says, he speaks of spiritual meat & spiritual drink; he Says in the same verse, they drank of that spiritual rock which followed them,
Some people are willing to believe that, because Christ's body & blood are only metaphorically broken & shed for us in the Sacrament, therefore they are not really his body & blood:
some people Are willing to believe that, Because Christ's body & blood Are only metaphorically broken & shed for us in the Sacrament, Therefore they Are not really his body & blood:
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Having thus exposed the weakness of their arguments, by which they undertake to shew that Transubstantiation is repugnant to plain words of holy Scripture;
Having thus exposed the weakness of their Arguments, by which they undertake to show that Transubstantiation is repugnant to plain words of holy Scripture;
I shall now endeavour to make out, that Transubstantiation may (if any thing can) be plainly provd by holy Writ: the proof of which shall make the second part of my Discourse.
I shall now endeavour to make out, that Transubstantiation may (if any thing can) be plainly proved by holy Writ: the proof of which shall make the second part of my Discourse.
But, whatsoever a few modern Authors may say of this matter, I can never be persuaded, that this chapter talks of nothing else but Faith; & that from 50. to 60. the Eating, which is so much talkt of, signifies nothing but Believing. We have appeal'd to Scripture: Let it judge the Case betwixt us.
But, whatsoever a few modern Authors may say of this matter, I can never be persuaded, that this chapter talks of nothing Else but Faith; & that from 50. to 60. the Eating, which is so much talked of, signifies nothing but Believing. We have appealed to Scripture: Let it judge the Case betwixt us.
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When in the 52 v. we read how the Jews strove amongst themselves, saying, How can this man give us his flesh to eat? we know they understood him in the literal Sense,
When in the 52 v. we read how the jews strove among themselves, saying, How can this man give us his Flesh to eat? we know they understood him in the literal Sense,
If he were then resolv'd to give us nothing else to eat & drink but bread & wine, is it probable that He would so industriously repeat the eating of his Flesh & drinking of his Blood? Is it possible that he should tell them in the 55. v. My Flesh is meat indeed, & my Blood is drink indeed, if really the meat & drink were neither Flesh nor Blood? When, in the 24. of S. Luke, our Adversaries read, our Lord is risen indeed;
If he were then resolved to give us nothing Else to eat & drink but bred & wine, is it probable that He would so industriously repeat the eating of his Flesh & drinking of his Blood? Is it possible that he should tell them in the 55. v. My Flesh is meat indeed, & my Blood is drink indeed, if really the meat & drink were neither Flesh nor Blood? When, in the 24. of S. Lycia, our Adversaries read, our Lord is risen indeed;
But, when they read these words, my Flesh is meat indeed, & my Blood is drink indeed, they believe 'tis nothing else but sacred bread & wine. Is this Believing Scripture? No, no;
But, when they read these words, my Flesh is meat indeed, & my Blood is drink indeed, they believe it's nothing Else but sacred bred & wine. Is this Believing Scripture? No, no;
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When Scripture speaks as plainly in one place as in another, & no convincing reason can be given why they force the sense of this place more than that,
When Scripture speaks as plainly in one place as in Another, & no convincing reason can be given why they force the sense of this place more than that,
When the Disciples saw how seriously their Master taught the literal sense, they cryd out, in the 60. v this is a hard saying, who can hear it? They consider'd it foolishly (says S. Austin ) they understood it carnally, & thought our Lord would chop of morsels of his flesh, & give it them:
When the Disciples saw how seriously their Master taught the literal sense, they cried out, in the 60. v this is a hard saying, who can hear it? They considered it foolishly (Says S. Austin) they understood it carnally, & Thought our Lord would chop of morsels of his Flesh, & give it them:
we never reflect that no man can believe the word of God the Son, unless he first receive the powerfull grace of Christian Humility from God the Father; that Grace by which we willingly submit our Reason to such mysteries as are above it.
we never reflect that no man can believe the word of God the Son, unless he First receive the powerful grace of Christian Humility from God the Father; that Grace by which we willingly submit our Reason to such Mysteres as Are above it.
& if from those expressions they had so clearly understood, that by his flesh he only meant a holy sign or figure of it, they never would have damnd themselves eternally by walking no more with him. They watchfully observ'd his countenance; his way of speaking;
& if from those expressions they had so clearly understood, that by his Flesh he only meant a holy Signen or figure of it, they never would have damned themselves eternally by walking no more with him. They watchfully observed his countenance; his Way of speaking;
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so these disciples having the advantage of our Saviours presence & familiar conversation could not but understand him much better than those who only read in Scripture a small part of those discourses with which He entertaind them.
so these Disciples having the advantage of our Saviors presence & familiar Conversation could not but understand him much better than those who only read in Scripture a small part of those discourses with which He entertained them.
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They had not that great grace of Christian Humility, without which none can universally submit their Reason to Divine Authority: They could not come to God the Son, because they were not drawn by God the Father: Proud,
They had not that great grace of Christian Humility, without which none can universally submit their Reason to Divine authority: They could not come to God the Son, Because they were not drawn by God the Father: Proud,
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They heard the Church teach as our Saviour taught, that the Sacramental Bread is Flesh indeed, & the Sacramental Wine is Blood indeed, And so away they went with these words in their mouths, This is a hard saying;
They herd the Church teach as our Saviour taught, that the Sacramental Bred is Flesh indeed, & the Sacramental Wine is Blood indeed, And so away they went with these words in their mouths, This is a hard saying;
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but turn'd immediatly to his Apostles, and in the 67. v. said to them, Will you also go away? Whereupon Simon Peter answerd him; Lord, to whom shall we go? Thou hast the words of eternal life;
but turned immediately to his Apostles, and in the 67. v. said to them, Will you also go away? Whereupon Simon Peter answered him; Lord, to whom shall we go? Thou hast the words of Eternal life;
We wrangle & dispute about it, what This is? whether it is truly Bread, or truly the Body of Christ? We agree that Holy Writ shall be the Iudge. We find, in Holy Writ, four Copies of our Saviour's Will & Testament; in the 26. of S. Matthew, the 14. of S. Mark, the 22. of S. Luke, & the 11. of the 1. to the Corinthians. We open all of them;
We wrangle & dispute about it, what This is? whither it is truly Bred, or truly the Body of christ? We agree that Holy Writ shall be the Judge. We find, in Holy Writ, four Copies of our Saviour's Will & Testament; in the 26. of S. Matthew, the 14. of S. Mark, the 22. of S. Lycia, & the 11. of the 1. to the Corinthians. We open all of them;
For my part, I have ever admir'd, but never can sufficiently admire, in this occasion, the confidence of some men, that make such noise with Scripture; and yet,
For my part, I have ever admired, but never can sufficiently admire, in this occasion, the confidence of Some men, that make such noise with Scripture; and yet,
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and, by the same reason that they put another thing in our minds, 'tis no wonder if they put another name in our mouths. Thus Joseph plainly answerd Pharaoh's question,
and, by the same reason that they put Another thing in our minds, it's no wonder if they put Another name in our mouths. Thus Joseph plainly answered Pharaoh's question,
But when God instituted Circumcision in the 17. of Genesis, He did not say, in the 10. verse, This Circumcision is my Covenant; but, in the 11. it shall be a token of my Covenant.
But when God instituted Circumcision in the 17. of Genesis, He did not say, in the 10. verse, This Circumcision is my Covenant; but, in the 11. it shall be a token of my Covenant.
So, in the 12. of Exodus, when he instituted first the eating of the Paschal Lamb, from the 5. v. to the 10. it plainly appears there was something in it more than ordinary,
So, in the 12. of Exodus, when he instituted First the eating of the Paschal Lamb, from the 5. v. to the 10. it plainly appears there was something in it more than ordinary,
the 26 v. puts the question, what mean you by this service? What dos it signifie? and the 27. gives the answer, it is the Sacrifice of the Lords Passeover, that is, it signifies the Passeover. But, in our present case, 1. the Scripture dos not insinuate before hand, that bread was an empty Sign of Christ's body; 2. there is nothing in Scripture that gives evidence for such interpretation of our Saviour's words,
the 26 v. puts the question, what mean you by this service? What dos it signify? and the 27. gives the answer, it is the Sacrifice of the lords Passover, that is, it signifies the Passover. But, in our present case, 1. the Scripture dos not insinuate before hand, that bred was an empty Signen of Christ's body; 2. there is nothing in Scripture that gives evidence for such Interpretation of our Saviour's words,
If any one object, that Bread and Flesh are opposite, & therefore the sense must of necessity be figurative: For a full answer to this difficulty I referr you to the 7. of S. Luke, where in the 22. v our Saviour says, the blind see, the lame walk, the deaf hear, the dead are rais'd.
If any one Object, that Bred and Flesh Are opposite, & Therefore the sense must of necessity be figurative: For a full answer to this difficulty I refer you to the 7. of S. Lycia, where in the 22. v our Saviour Says, the blind see, the lame walk, the deaf hear, the dead Are raised.
To prove the literal sense, & to convince us of it, what can we wish for more than the unan•mous consent of all the four Evangelists, and the subscription of S. Paul? There is not one of them that writes, This is only a Sign of my body, a meer Figure of my flesh.
To prove the literal sense, & to convince us of it, what can we wish for more than the unan•mous consent of all the four Evangelists, and the subscription of S. Paul? There is not one of them that writes, This is only a Signen of my body, a mere Figure of my Flesh.
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But if our Adversaries well consider the sixth Article of Reformation, which tells us all things necessary to Salvation are contain'd in Scripture, they will scarce find room for this reply:
But if our Adversaries well Consider the sixth Article of Reformation, which tells us all things necessary to Salvation Are contained in Scripture, they will scarce find room for this reply:
it follows clearly that this explication was never known amongst them, but only is a new invention of the modern Reformation, directly contradictory to Scripture.
it follows clearly that this explication was never known among them, but only is a new invention of the modern Reformation, directly contradictory to Scripture.
If they were equal & impartial judges of the Texts which lie before them, they soon would see how grievously they are mistaken in the true intent & meaning of them.
If they were equal & impartial judges of the Texts which lie before them, they soon would see how grievously they Are mistaken in the true intent & meaning of them.
acknowledge the injustice of the Reformation; return home joyfully to their old Mother-Church, & full of admiration of God's mercy to them shew forth the praises of Him who call'd them out of darkness into his wonderfull light, which guides us through this vale of misery to the everlasting joys of Heaven. Amen.
acknowledge the injustice of the Reformation; return home joyfully to their old Mother-Church, & full of admiration of God's mercy to them show forth the praises of Him who called them out of darkness into his wonderful Light, which guides us through this vale of misery to the everlasting Joys of Heaven. Amen.
Ask thy Elders, & They will tell thee. Deut. 32.7. TIs now no less than six & thirty years, Most Sacred MAJESTY, since our City of Worcester has been honour'd with the Presence of our King.
Ask thy Elders, & They will tell thee. Deuteronomy 32.7. This now no less than six & thirty Years, Most Sacred MAJESTY, since our city of Worcester has been honoured with the Presence of our King.
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Our Loyalty, which then was so well known to all the world, invited your Royal Brother to this Refuge: And we employ'd our best endeavours to preserve his sacred Person: But 'twas too great an Honour for us:
Our Loyalty, which then was so well known to all the world, invited your Royal Brother to this Refuge: And we employed our best endeavours to preserve his sacred Person: But 'twas too great an Honour for us:
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and, by a surprising miracle of Providence, afterwards granted to our earnest Prayers what He before denied to our unfortunate Arms. As we have never forfeited the credit of our Loyalty, we hope your MAJESTY is well assured we shall be always ready to expose our lives & fortunes in your MAJESTY's service.
and, by a surprising miracle of Providence, afterwards granted to our earnest Prayers what He before denied to our unfortunate Arms. As we have never forfeited the credit of our Loyalty, we hope your MAJESTY is well assured we shall be always ready to expose our lives & fortune's in your MAJESTY's service.
I only wish, with all my heart, that we had ever been as Loyal to the Church as to the State; and that we had as zealously opposed the Reformation of our Faith, as we withstood the Alteration of our Government.
I only wish, with all my heart, that we had ever been as Loyal to the Church as to the State; and that we had as zealously opposed the Reformation of our Faith, as we withstood the Alteration of our Government.
When I first appear'd in this Place, I made it my business to prove, that according to principles of Natural Philosophy, the Mystery of Transubstantiation is neither contrary to Sense nor Reason. In my second Sermon I endeavour'd to shew, it is so far from being contrary to Holy Writ, that no judicious Reader, who is free from prejudice, can understand Scripture without it.
When I First appeared in this Place, I made it my business to prove, that according to principles of Natural Philosophy, the Mystery of Transubstantiation is neither contrary to Sense nor Reason. In my second Sermon I endeavoured to show, it is so Far from being contrary to Holy Writ, that no judicious Reader, who is free from prejudice, can understand Scripture without it.
And, this being my third appearance where it is expected I should finish what I have begun, I now undertake to prove it is so far from being contrary to the purer faith of the first Ages, that for the first eight Centuries the Fathers universally believ'd it.
And, this being my third appearance where it is expected I should finish what I have begun, I now undertake to prove it is so Far from being contrary to the Purer faith of the First Ages, that for the First eight Centuries the Father's universally believed it.
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Remember the days of old, says Moses, Consider the years of many generations; Ask thy Fathers & they will shew thee, thy Elders & they will tell thee.
remember the days of old, Says Moses, Consider the Years of many generations; Ask thy Father's & they will show thee, thy Elders & they will tell thee.
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But yet I hope it will not be accounted losse of time, to spend one moment on my knees, in begging the assistance of my Saviour, and desiring his Virgin-Mother with all the Blessed Spirits to accompany my prayers upon Earth with theirs in Heaven.
But yet I hope it will not be accounted loss of time, to spend one moment on my knees, in begging the assistance of my Saviour, and desiring his Virgin mother with all the Blessed Spirits to accompany my Prayers upon Earth with theirs in Heaven.
* Before I enter upon our proofs of Transubstantiation it will be worth observing, how almost all our Adversaries are mistaken, upon a groundless supposition, that if they can find expressions in the Fathers which import that the Sacrament is a type a sign a figure, They need not seek any farther; The question is already decided;
* Before I enter upon our proofs of Transubstantiation it will be worth observing, how almost all our Adversaries Are mistaken, upon a groundless supposition, that if they can find expressions in the Father's which import that the Sacrament is a type a Signen a figure, They need not seek any farther; The question is already decided;
The Fathers never believ'd the mystery of Transubstantiation. Now, I must needs conless, if we denied the Sacrament to be a type a sign or figure, we ought to stand corrected:
The Father's never believed the mystery of Transubstantiation. Now, I must needs conless, if we denied the Sacrament to be a type a Signen or figure, we ought to stand corrected:
* If they would only consider the difference betwixt the inward substance & the outward form, betwixt the infide & the outside, of the Sacrament; They would easily reconcile the different expressions which they meet with in the Fathers writings.
* If they would only Consider the difference betwixt the inward substance & the outward from, betwixt the infide & the outside, of the Sacrament; They would Easily reconcile the different expressions which they meet with in the Father's writings.
When the Fathens were intent upon the outward form, They call it a type, a sign, a figure; They say it is not his Body & Blood, but that it signifies it, represents it, & contains it.
When the Fathens were intent upon the outward from, They call it a type, a Signen, a figure; They say it is not his Body & Blood, but that it signifies it, represents it, & contains it.
* S. Austin in his 23. epistle to Bonifacius, says, the Sacrament of the Body of Christ is in some manner Christ's Body,.... as the Sacrament of Faith is Faith.
* S. Austin in his 23. epistle to Boniface, Says, the Sacrament of the Body of christ is in Some manner Christ's Body,.... as the Sacrament of Faith is Faith.
The parity is good betwixt the outward form of bread, and Baptism, in this respect, that both are signs: Only this difference there is, the first contains what it signifies, the other dos not.
The parity is good betwixt the outward from of bred, and Baptism, in this respect, that both Are Signs: Only this difference there is, the First contains what it signifies, the other dos not.
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And why should he doubt? If a man give his friend a purse of money, He dos not doubt to say, This is my Money, although the Purse be only a sign of it.
And why should he doubt? If a man give his friend a purse of money, He dos not doubt to say, This is my Money, although the Purse be only a Signen of it.
I take no notice of S. Austin's words in the 3. book of his Christian Doctrine, where he saies, Our Saviour seems to command a heinous wickedness,... therefore 'tis a figure:
I take no notice of S. Austin's words in the 3. book of his Christian Doctrine, where he Says, Our Saviour seems to command a heinous wickedness,... Therefore it's a figure:
He only says, our Saviours speech is figurative in opposition to the literal sense of the Capernaites, that barbarous sense in which, indeed, it is a heinous crime to eat our Saviour's flesh.
He only Says, our Saviors speech is figurative in opposition to the literal sense of the Capernaum, that barbarous sense in which, indeed, it is a heinous crime to eat our Saviour's Flesh.
I pass them over because the true sense amounts to no more, than that This bread, which in the Old Law was but a figure of my Body, now in the New Law is my Body. The obscurity of this great man is well enough known to all that are acquainted with him:
I pass them over Because the true sense amounts to no more, than that This bred, which in the Old Law was but a figure of my Body, now in the New Law is my Body. The obscurity of this great man is well enough known to all that Are acquainted with him:
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the principal end of which, is to shew the correspondency betwixt the Old Law and the New; to which purpose it was a very pertinent observation, that the Form of Bread, in the Old Law was an empty figure of what is fullfill'd in the New. In the same sense Tertullian says in his 1. book against Marcion, that Christ by Bread represents his Body:
the principal end of which, is to show the correspondency betwixt the Old Law and the New; to which purpose it was a very pertinent observation, that the From of Bred, in the Old Law was an empty figure of what is Fulfilled in the New. In the same sense Tertullian Says in his 1. book against Marcion, that christ by Bred represents his Body:
So, in his 4 book, he says, that God the Father represented Christ on Mount Thabor saying, This is my Son. So likewise in his book, of Prayer, he says, We pray for the representation (that is, the real presence) of God's Kingdom. And, again, speaking of the Day of judgment, in his book concerning the Resurrection, he says;
So, in his 4 book, he Says, that God the Father represented christ on Mount Mount tabor saying, This is my Son. So likewise in his book, of Prayer, he Says, We pray for the representation (that is, the real presence) of God's Kingdom. And, again, speaking of the Day of judgement, in his book Concerning the Resurrection, he Says;
it cannot be without the representation (that is, the personal presence) of all all Mankind: They who delight in reading Tertullian may find a great deal more to this effect;
it cannot be without the representation (that is, the personal presence) of all all Mankind: They who delight in reading Tertullian may find a great deal more to this Effect;
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And argues, that the Sacrament of Adoption may be call'd Adoption, as the outward forms of bread & wine are call'd the body & blood of Christ. The Argument is good:
And argues, that the Sacrament of Adoption may be called Adoption, as the outward forms of bred & wine Are called the body & blood of christ. The Argument is good:
But, that they are not empty signs the same Author tells us, when he says in the same place, that they are call'd so because they contain the mysteries of his body & blood.
But, that they Are not empty Signs the same Author tells us, when he Says in the same place, that they Are called so Because they contain the Mysteres of his body & blood.
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* If some of you, perhaps, still think it strange that such expressions as these should be made use of frequently, by men who really believ'd this mystery;
* If Some of you, perhaps, still think it strange that such expressions as these should be made use of frequently, by men who really believed this mystery;
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but also our most eminent Authors who have written since the Condemnation of Berengarius, & who undoubtedly held Transubstantiation, nevertheless use the very same phrase of speaking.
but also our most eminent Authors who have written since the Condemnation of Berengarius, & who undoubtedly held Transubstantiation, nevertheless use the very same phrase of speaking.
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About the end of the eleventh Century when, by our English Reformers confession, the Doctrine of Transubstantiation was fully settled & establisht, He writes thus, in his Treatise De Sacramento Altaris, That similitude of bread, which upon the Altar appears to our corporeal eyes, consider'd in it self, is not the Body of our Lord.
About the end of the eleventh Century when, by our English Reformers Confessi, the Doctrine of Transubstantiation was Fully settled & established, He writes thus, in his Treatise De Sacramento Altaris, That similitude of bred, which upon the Altar appears to our corporeal eyes, considered in it self, is not the Body of our Lord.
those signs which are not appointed to supply the defect of real presence, but only to supply the want of visible appearance: And therefore they will not allow that there are any such signs in the World.
those Signs which Are not appointed to supply the defect of real presence, but only to supply the want of visible appearance: And Therefore they will not allow that there Are any such Signs in the World.
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because it is the nature of all signs to exclude the real presence of what they signifie? The form of a Serpent in Paradise was in some manner a sign of the Evil Spirit that tempted Eve; and was not this Evil Spirit really & truly present? The form of a Dove appearing at our Saviour's Baptism;
Because it is the nature of all Signs to exclude the real presence of what they signify? The from of a Serpent in Paradise was in Some manner a Signen of the Evil Spirit that tempted Eve; and was not this Evil Spirit really & truly present? The from of a Dove appearing At our Saviour's Baptism;
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neither one time nor other? The human forms which, in the old Testament, the Angels usually assumed, represented the Angels; And were those Angels never truly & substantially present? Such instances as these, I may presume, our Adversaries do not well consider:
neither one time nor other? The human forms which, in the old Testament, the Angels usually assumed, represented the Angels; And were those Angels never truly & substantially present? Such instances as these, I may presume, our Adversaries do not well Consider:
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if they did, they never would conclude that the Fathers denied the mystery of Transubstantiation, because they call the outward form a type, a sign, or figure.
if they did, they never would conclude that the Father's denied the mystery of Transubstantiation, Because they call the outward from a type, a Signen, or figure.
But having been, so long, in full & peaceable possession of a Truth deliver'd to us as an ancient article of Faith, they cannot reasonably expect that we should quit our hold,
But having been, so long, in full & peaceable possession of a Truth Delivered to us as an ancient article of Faith, they cannot reasonably expect that we should quit our hold,
They know, if once they grant that all the Torrent of Antiquity runs clear and strong against them, they never can be able to bear up against the stream.
They know, if once they grant that all the Torrent of Antiquity runs clear and strong against them, they never can be able to bear up against the stream.
there is no danger of their disbelieving Transubstantiation. We believe the substance is really chang'd; and these Fathers were pleas'd to say, the substance is really the same:
there is no danger of their disbelieving Transubstantiation. We believe the substance is really changed; and these Father's were pleased to say, the substance is really the same:
although Philosophers make this distinction betwixt the inward substance & the outward forms, nevertheless the Generality of Mankind look no farther than their Senses lead them:
although Philosophers make this distinction betwixt the inward substance & the outward forms, nevertheless the Generality of Mankind look no farther than their Senses led them:
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And this is all they think of, when they talk of Substance. When any of the Fathers say, the Substance or nature of bread & wine remains after consecration, they onely condescend so far as to accomodate their way of speaking to the vulgar phrase:
And this is all they think of, when they talk of Substance. When any of the Father's say, the Substance or nature of bred & wine remains After consecration, they only condescend so Far as to accommodate their Way of speaking to the Vulgar phrase:
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If therefore the Fathers use sometimes this vulgar notion of Substance, what wonder is it if sometimes they tell us, that the nature or the Substance is the same? What wonder is it,
If Therefore the Father's use sometime this Vulgar notion of Substance, what wonder is it if sometime they tell us, that the nature or the Substance is the same? What wonder is it,
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By the Nature of a Body we usually aprehend no more than the exteriour qualities which we discover by our Senses; And when we find a change in these, we usually say the Nature changes,
By the Nature of a Body we usually apprehend no more than the exterior qualities which we discover by our Senses; And when we find a change in these, we usually say the Nature changes,
Besides, These very words, which are produc'd against us, shew clearly that S Chrysostom distinguishes betwixt the Nature of bread, & the Body of bread.
Beside, These very words, which Are produced against us, show clearly that S Chrysostom Distinguishes betwixt the Nature of bred, & the Body of bred.
And Gelasius, in his book De duabus in Christo naturis, says, the Substance or Nature of bread & wine dos not cease.... they remain in the propriety of their Nature.
And Gelasius, in his book De Duabus in Christ naturis, Says, the Substance or Nature of bred & wine dos not cease.... they remain in the propriety of their Nature.
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* Theodoret dos not speak of the corporeal Substance of bread by which it differs from a Spirit; but expressly names the mystical Symboles which are the outward forms & accidents of bread & wine:
* Theodoret dos not speak of the corporeal Substance of bred by which it differs from a Spirit; but expressly names the mystical Symbols which Are the outward forms & accidents of bred & wine:
and the word Nature twice, to let us see that by the Substance of the mystical Symboles, or (as he calls them) the Sacraments which we receive, he only means the nature or the essence of the sensible Accidents.
and the word Nature twice, to let us see that by the Substance of the mystical Symbols, or (as he calls them) the Sacraments which we receive, he only means the nature or the essence of the sensible Accidents.
* And now I desire to know what wonder there is in all this? Is it any unheard of News to Men of Letters, that such words as substance, nature, essence, are promiscuously made use of,
* And now I desire to know what wonder there is in all this? Is it any unheard of News to Men of Letters, that such words as substance, nature, essence, Are promiscuously made use of,
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even by Philosophers? and that, by them, they mean to signifie the notion of any other predicament, or any real being, as well as that of substance? S. Austin was undoubtedly a great Philosopher, & yet He calls every real Being by the name of Substance. In his Enarration upon the 68. Psalm, he says.
even by Philosophers? and that, by them, they mean to signify the notion of any other predicament, or any real being, as well as that of substance? S. Austin was undoubtedly a great Philosopher, & yet He calls every real Being by the name of Substance. In his Enarration upon the 68. Psalm, he Says.
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The Eutychians held that there was onely One Nature in Christ, because they were pleas'd to fancy that his human nature was absorpt in the Divinity & chang'd into it.
The Eutychians held that there was only One Nature in christ, Because they were pleased to fancy that his human nature was absorbed in the Divinity & changed into it.
To prove the substantial change of human nature into the Divinity, they argued from the miraculous change of bread into the body of Christ; which argument they never would have urged,
To prove the substantial change of human nature into the Divinity, they argued from the miraculous change of bred into the body of christ; which argument they never would have urged,
if they had not known that the Catholicks of that Age believ'd the mystery of Transubstantiation. Theodoret and Gelasius answer, that the outward forms of bread & wine remain the same as formerly;
if they had not known that the Catholics of that Age believed the mystery of Transubstantiation. Theodoret and Gelasius answer, that the outward forms of bred & wine remain the same as formerly;
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from whence it follows evidently that, not only the accidents of human nature but also, the very subsiance of it, still remains in Christ: Because the accidents of human nature, separated from the substance of it, are neither capable of hypostatick union with God, nor of exercising the vital operations of a Man. But mang learned men who read Gelasius and Theodoret, want either skill or patience to understand them.
from whence it follows evidently that, not only the accidents of human nature but also, the very subsiance of it, still remains in christ: Because the accidents of human nature, separated from the substance of it, Are neither capable of hypostatic Union with God, nor of exercising the vital operations of a Man. But mang learned men who read Gelasius and Theodoret, want either skill or patience to understand them.
They find these words, the substance of bread remains, and are so much transported with the joyfull news of any thing that looks but like an argument against the Old Religion they have undertaken to reform; they do not well consider what the word may signifie,
They find these words, the substance of bred remains, and Are so much transported with the joyful news of any thing that looks but like an argument against the Old Religion they have undertaken to reform; they do not well Consider what the word may signify,
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* I have now sufficiently examin'd what the Fathers say concerning the outward form of the Sacrament; what they mean by calling it a type, a sign, or figure; & what they understand when they call it the substance or nature of bread.
* I have now sufficiently examined what the Father's say Concerning the outward from of the Sacrament; what they mean by calling it a type, a Signen, or figure; & what they understand when they call it the substance or nature of bred.
I now come close to the main point of the Question: What they have taught & constantly believ'd, during the first eight Centuries, concerning the inward substance of the Sacrament; Whether they believ'd it was the substance of bread & wine, or the substance of Christ's body & blood?
I now come close to the main point of the Question: What they have taught & constantly believed, during the First eight Centuries, Concerning the inward substance of the Sacrament; Whither they believed it was the substance of bred & wine, or the substance of Christ's body & blood?
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Paschasius Rathertus a French Monk, Native of Soisson in Picardy, wrote a book, in the year 831. de Corpore & Sanguine Domini, at the request of one of his Scholars, call'd Placidius, an Abbot, to whom he dedicated it.
Paschasius Rathertus a French Monk, Native of Soisson in Picardy, wrote a book, in the year 831. de Corpore & Sanguine Domini, At the request of one of his Scholars, called Placidius, an Abbot, to whom he dedicated it.
2. that the substances of bread & wine remain no longer after Consecration; 3. that the body is the very same which was born of the Virgin, suffer'd on the Cross, & rose from the Sepulcre.
2. that the substances of bred & wine remain no longer After Consecration; 3. that the body is the very same which was born of the Virgae, suffered on the Cross, & rose from the Sepulchre.
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He was the more willing to write this book, because some people out of ignorance began to doubt of several truths relating to the Sacrament. This I gather from an epistle of Paschasius to Frudegard, where I find these words, Although some people are out of ignorance mistaken;
He was the more willing to write this book, Because Some people out of ignorance began to doubt of several truths relating to the Sacrament. This I gather from an epistle of Paschasius to Frudegard, where I find these words, Although Some people Are out of ignorance mistaken;
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from him they date the first Rise of it, about the beginning of the IX. Age, although it did not take root nor was fully settled & established, till towards the end of the eleventh. They add;
from him they date the First Rise of it, about the beginning of the IX. Age, although it did not take root nor was Fully settled & established, till towards the end of the eleventh. They add;
This is the Account which now is generally given by our modern Writers, and particularly by the Author of a late Discourse against Transubstantiation. Tis easily said;
This is the Account which now is generally given by our modern Writers, and particularly by the Author of a late Discourse against Transubstantiation. This Easily said;
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and you will find Nicephorus Patriarch of Constantinople saying, that the bread & wine are not an image or a figure, But that they are transmuted into the body & blood of Christ.
and you will find Nicephorus Patriarch of Constantinople saying, that the bred & wine Are not an image or a figure, But that they Are transmuted into the body & blood of christ.
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Read Haymo Bishop of Halberstadt in his Treatise De Corpore & Sanguine Domini, (you may find it in the 12. Tome, of the Spicilegium ) his words are these;
Read Haymo Bishop of Halberstadt in his Treatise De Corpore & Sanguine Domini, (you may find it in the 12. Tome, of the Spicilegium) his words Are these;
We believe therefore, and faithfully confess & hold, that the substance of bread & wine, by the operation of the Divine Virtue, is substantially chang'd into another substance, that is, Body & Blood..... The tast of bread & wine remains, & the figure;
We believe Therefore, and faithfully confess & hold, that the substance of bred & wine, by the operation of the Divine Virtue, is substantially changed into Another substance, that is, Body & Blood..... The taste of bred & wine remains, & the figure;
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Read Theodorus 〈 ◊ 〉 Abucara, in the Bibliotheca Patrum printed at Lions, you will find that in his 22. Opuscule he says, The Holy Ghost descends, & by his Divinity changes the bread & wine into the body & blood of Christ.
Read Theodorus 〈 ◊ 〉 Abucara, in the Bibliotheca Patrum printed At Lions, you will find that in his 22. Opuscule he Says, The Holy Ghost descends, & by his Divinity changes the bred & wine into the body & blood of christ.
I omit several others, who lived in the same Age with Paschasius, and all witness that the Church believd the mystery of Transubstantiation. Tis well known that the 3. part of Paschasius's doctrine occasion'd some disputes about the manner of speaking.
I omit several Others, who lived in the same Age with Paschasius, and all witness that the Church believed the mystery of Transubstantiation. This well known that the 3. part of Paschasius's Doctrine occasioned Some disputes about the manner of speaking.
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and they, who quarreld with his way of speaking, did not deny the mystery of Transubstantiation; as appears by the testimonies of his pretended Adversaries.
and they, who quarreld with his Way of speaking, did not deny the mystery of Transubstantiation; as appears by the testimonies of his pretended Adversaries.
Amalarius in the 24. ch of his 3. book, says We believe the simple nature of bread & wine mixt (with water) to be chang'd into a reasonable nature, to wit, the body & blood of Christ.
Amalarius in the 24. changed of his 3. book, Says We believe the simple nature of bred & wine mixed (with water) to be changed into a reasonable nature, to wit, the body & blood of christ.
& wine into blood, unless our Saviour himself had said it, who created bread & wine & all things out of nothing? These men were also Authors of the same IX. Age;
& wine into blood, unless our Saviour himself had said it, who created bred & wine & all things out of nothing? These men were also Authors of the same IX. Age;
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And after all these testimonies I leave you to judge whether the IX. Age did not generally believe the mystery of Transubstantiation; or whether Paschasius was the first that broacht it in the Western Church.
And After all these testimonies I leave you to judge whither the IX. Age did not generally believe the mystery of Transubstantiation; or whither Paschasius was the First that broached it in the Western Church.
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or whether the bodily sight do outwardly behold whatsoever is done? I have not hitherto met with any Author of the IX. Age, that ever said, Our eye sees all that our faith believes:
or whither the bodily sighed do outwardly behold whatsoever is done? I have not hitherto met with any Author of the IX. Age, that ever said, Our eye sees all that our faith believes:
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He answers, with a great deal of truth, that it cannot be call'd a mystery wherein there is nothing covered with some veil & removed from our bodily senses.
He answers, with a great deal of truth, that it cannot be called a mystery wherein there is nothing covered with Some veil & removed from our bodily Senses.
and one would think that eighteen pages were little enough to prove, that things visible & things invisible are not all one. However the Answer is as wise as the Question, & dos not contradict the doctrine of Transubstantiation. His comparison of Baptism, though very unequal, is tolerable enough;
and one would think that eighteen pages were little enough to prove, that things visible & things invisible Are not all one. However the Answer is as wise as the Question, & dos not contradict the Doctrine of Transubstantiation. His comparison of Baptism, though very unequal, is tolerable enough;
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when he inquires so seriously how the grosseness of a very thick air could sanctifie the people? and tells us how the cloud gave out the cleanness of sanctification, in respect that it contain'd invisibly the sanctisication of the Holy Ghost:
when he inquires so seriously how the grossness of a very thick air could sanctify the people? and tells us how the cloud gave out the cleanness of sanctification, in respect that it contained invisibly the sanctification of the Holy Ghost:
when he makes it an article of our faith to believe firmly that in the Wilderness Christ made the Manna & the Water of the Rock to become his own body & blood, as truly and as effectually as now he changes the bread & wine:
when he makes it an article of our faith to believe firmly that in the Wilderness christ made the Manna & the Water of the Rock to become his own body & blood, as truly and as effectually as now he changes the bred & wine:
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finally, when he tells us further-more, that the Sacramental bread & wine is as much turn'd into the body & blood of the believing people, as into the body & blood of Christ;
finally, when he tells us furthermore, that the Sacramental bred & wine is as much turned into the body & blood of the believing people, as into the body & blood of christ;
Several learned Men have taken pains to excuse him, & to shew that all these instances were only intended to prove the difference betwixt the outward form & inward substance of the Sacrament. If this were all;
Several learned Men have taken pains to excuse him, & to show that all these instances were only intended to prove the difference betwixt the outward from & inward substance of the Sacrament. If this were all;
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S. John Damascen in his Orthodox Faith, 3. Book & 14. chapter, discourses thus: The Body truly joyn'd to the Divinity is that which was born of the Virgin;
S. John Damascene in his Orthodox Faith, 3. Book & 14. chapter, discourses thus: The Body truly joined to the Divinity is that which was born of the Virgae;
Hitherto ye have heard S. Iohn Damascen; Pray, what do ye think of him? Do ye think that No body in the VIII. Age believ'd the mystery of Transubstantiation? Well:
Hitherto you have herd S. John Damascene; Pray, what do you think of him? Do you think that No body in the VIII. Age believed the mystery of Transubstantiation? Well:
and therefore refus'd all worship of any images but the Eucharist. All other images of Christs Humanity, subsisting by themselves, were (as they fancied) false images,
and Therefore refused all worship of any Images but the Eucharist. All other Images of Christ Humanity, subsisting by themselves, were (as they fancied) false Images,
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therefore they allow'd the adoration of the Eucharist. They say, indeed, the Sacramental bread must not be figur'd in the shape of a human body, for fear of introducing Idolatry;
Therefore they allowed the adoration of the Eucharist. They say, indeed, the Sacramental bred must not be figured in the shape of a human body, for Fear of introducing Idolatry;
but they only fear'd the introducing of other Image-worship, given to other pictures of our Saviour which do not really contain Him. However, they did not speak their mind so plain,
but they only feared the introducing of other Image-worship, given to other pictures of our Saviour which do not really contain Him. However, they did not speak their mind so plain,
&, supposing that by the word image they understood an empty sign, the Bishops quarreld with the seeming contradiction of their terms, calling the Eucharist, sometimes an Image, sometimes his Body:
&, supposing that by the word image they understood an empty Signen, the Bishops quarreld with the seeming contradiction of their terms, calling the Eucharist, sometime an Image, sometime his Body:
And argued against them that if it be an empty image, it cannot be this Divine Body. Read the VI. Action, and you will find the Judgment of the whole Council deliverd plainly in these words:
And argued against them that if it be an empty image, it cannot be this Divine Body. Read the VI. Actium, and you will find the Judgement of the Whole Council Delivered plainly in these words:
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These are the words of 350. Bishops, who all with one voice declare, They firmly believe that, what was bread before, is after consecration properly Christ's body,
These Are the words of 350. Bishops, who all with one voice declare, They firmly believe that, what was bred before, is After consecration properly Christ's body,
And because the Reforming Party is willing to believe S. Austin favours them, we will begin with S. Austin. I am not ignorant that in his Writings upon the Ghospel of S. John. he copiously dilates upon the figurative sense;
And Because the Reforming Party is willing to believe S. Austin favours them, we will begin with S. Austin. I am not ignorant that in his Writings upon the Gospel of S. John. he copiously dilates upon the figurative sense;
and that in his 3. book De Doctrinâ Christianâ, he says that the Sacrament is a figure of our Lord's Passion, which when we receive, we ought to lay up in our memory, that his flesh was crucified and wounded for us.
and that in his 3. book De Doctrinâ Christianâ, he Says that the Sacrament is a figure of our Lord's Passion, which when we receive, we ought to lay up in our memory, that his Flesh was Crucified and wounded for us.
But on the other side, I know, that as when S. Austin says, in his 9. Tract upon S. John, that the conversion of water into wine was a figure of the spiritual conversion of the Law into the Ghospel, He dos not deny the substantial change of water into wine;
But on the other side, I know, that as when S. Austin Says, in his 9. Tract upon S. John, that the conversion of water into wine was a figure of the spiritual conversion of the Law into the Gospel, He dos not deny the substantial change of water into wine;
of his 2. book, Contra Adv. Legis & Prophetarum, he says, that with faithfull hearts & mouths we receive the Mediatour of God & men Christ Jesus, giving us his flesh to eat, & his Blood to drink;
of his 2. book, Contra Advantage Legis & Prophetarum, he Says, that with faithful hearts & mouths we receive the Mediator of God & men christ jesus, giving us his Flesh to eat, & his Blood to drink;
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And I could wish they would take a little notice of this place, who so much please themselves with popular declamations against the pretended barbarousness of this Mystery. In his Comments upon the 33. Psalm, He makes no difficulty of admitting all the real consequences of this mystery, which to our Adversaries seem absurd & impossible; as for example;
And I could wish they would take a little notice of this place, who so much please themselves with popular declamations against the pretended barbarousness of this Mystery. In his Comments upon the 33. Psalm, He makes no difficulty of admitting all the real consequences of this mystery, which to our Adversaries seem absurd & impossible; as for Exampl;
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that Christ's Body should be at the same time in two places, that he should hold himself in his own hand, give himself to his Disciples, keep himself to himself, & the like. First he moves the difficulty:
that Christ's Body should be At the same time in two places, that he should hold himself in his own hand, give himself to his Disciples, keep himself to himself, & the like. First he moves the difficulty:
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I will only mention one more testimony of this Father; but so plain a one, that 'tis impossible any man in his wits should have utter'd if he had not believ'd the Doctrine of Transubstantiation. In his Comments upon the 98. Psalm; Christ, says he, took flesh of the flesh of Mary;
I will only mention one more testimony of this Father; but so plain a one, that it's impossible any man in his wits should have uttered if he had not believed the Doctrine of Transubstantiation. In his Comments upon the 98. Psalm; christ, Says he, took Flesh of the Flesh of Mary;
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he dos not mean only believing: if he did, he would not say, we always adore before we eat; because 'tis evident, we do not adore before we believe. Pray, what is this we adore before we eat? is it only apiece of bread, a wafer, a sacred figure of Christ's body? Surely you will not make S. Austin, & all the Christians of his time.
he dos not mean only believing: if he did, he would not say, we always adore before we eat; Because it's evident, we do not adore before we believe. Pray, what is this we adore before we eat? is it only apiece of bred, a wafer, a sacred figure of Christ's body? Surely you will not make S. Austin, & all the Christians of his time.
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yet after Consecration it was by God's Omnipotence substantially chang'd into the Body of Christ, & so became their God as well as their Food; And therefore the Christians of that Age ador'd the Sacrament before they durst approach to eat it;
yet After Consecration it was by God's Omnipotence substantially changed into the Body of christ, & so became their God as well as their Food; And Therefore the Christians of that Age adored the Sacrament before they durst approach to eat it;
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Nestorius fancied there were two persons in Christ, the one true God, the other true Man, and pretended to prove that the Flesh of Christ and his Divinity are not united in one Person.
Nestorius fancied there were two Persons in christ, the one true God, the other true Man, and pretended to prove that the Flesh of christ and his Divinity Are not united in one Person.
The Scripture plainly told him that we eat the Flesh of Christ; But, said he, We do not eat the Divinity; Therefore the Flesh & the Divinity are not united in one Person.
The Scripture plainly told him that we eat the Flesh of christ; But, said he, We do not eat the Divinity; Therefore the Flesh & the Divinity Are not united in one Person.
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But, because he believ'd that the Sacrament which seems meer bread, is not any longer bread, but the true substance of Christ's Body; therefore he answerd that although we do not eat the Divine Nature,
But, Because he believed that the Sacrament which seems mere bred, is not any longer bred, but the true substance of Christ's Body; Therefore he answered that although we do not eat the Divine Nature,
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This Argument and Answer you may read in his Apology for his Anathema's. The Catholiks & the Nestorians both agreed in the common belief, that the Sacrament is not bread, but the Flesh of Christ: Otherwise Nestorius had been the most silly Disputant that ever liv'd,
This Argument and Answer you may read in his Apology for his Anathema's. The Catholics & the Nestorians both agreed in the Common belief, that the Sacrament is not bred, but the Flesh of christ: Otherwise Nestorius had been the most silly Disputant that ever lived,
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The Flesh, which we eat, gives life; therefore 'tis united to the Divine Person; without which it profiteth nothing, according to our Saviour's words in the sixth chapter of S. John.
The Flesh, which we eat, gives life; Therefore it's united to the Divine Person; without which it profiteth nothing, according to our Saviour's words in the sixth chapter of S. John.
Gelasius Bishop of Cyzicus in his book De duabus in Christo Naturis, proves against the Eutychians that there are two Natures in Christ; Because in the Sacrament there are two natures, to wit, the visible nature of the outward forms,
Gelasius Bishop of Cyzicus in his book De Duabus in Christ Naturis, Proves against the Eutychians that there Are two Nature's in christ; Because in the Sacrament there Are two nature's, to wit, the visible nature of the outward forms,
Theodoret in his first Dialogue, taking notice how Jacob in the 49. of Genesis, gave our Saviour's Blood the name of Wine, and our Saviour in the Ghospel gave Wine the name of his Blood, He says, The reason is manifest; because he would have those who partake of the divine mysteries, not to mind the Nature of the things which are seen;
Theodoret in his First Dialogue, taking notice how Jacob in the 49. of Genesis, gave our Saviour's Blood the name of Wine, and our Saviour in the Gospel gave Wine the name of his Blood, He Says, The reason is manifest; Because he would have those who partake of the divine Mysteres, not to mind the Nature of the things which Are seen;
In the first Dialogue, he says, the Sacramental bread is chang'd; In the second, he says, it is ador'd. What change is this which makes the Sacramental bread deserve to be ador'd? Consider it a while,
In the First Dialogue, he Says, the Sacramental bred is changed; In the second, he Says, it is adored. What change is this which makes the Sacramental bred deserve to be adored? Consider it a while,
I come now to the first four Centuries, and put the Question to those Fathers who had the happyness to flourish in the best & purest times of Christianity; Whether the inward Substance of the Sacrament be bread & wine, or whether it be the Body & Blood of Christ? If it be true, that the inward Substance of the Sacrament is really the Body or Flesh of Christ, it follows evidently that it is no longer Bread: And,
I come now to the First four Centuries, and put the Question to those Father's who had the happiness to flourish in the best & Purest times of Christianity; Whither the inward Substance of the Sacrament be bred & wine, or whither it be the Body & Blood of christ? If it be true, that the inward Substance of the Sacrament is really the Body or Flesh of christ, it follows evidently that it is no longer Bred: And,
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S. Ireneus in his fifth book against heresies, ch 11. speaking of the bread & wine, says that by the word of God they are made the Eucharist which is the Body & Blood of Christ.
S. Irenaeus in his fifth book against heresies, changed 11. speaking of the bred & wine, Says that by the word of God they Are made the Eucharist which is the Body & Blood of christ.
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To all these proofs, & several more which I omit, the Author of a late Dialogue in which the mysteries of Trinity & Transubstantiation are compared, returns this answer:
To all these proofs, & several more which I omit, the Author of a late Dialogue in which the Mysteres of Trinity & Transubstantiation Are compared, returns this answer:
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that the Reformers themselves generall say the Eucharist is the Body of Christ; And yet they all deny the mystery of Transubstantiation. This is soon said;
that the Reformers themselves general say the Eucharist is the Body of christ; And yet they all deny the mystery of Transubstantiation. This is soon said;
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I have no reason to suspect this fallacy of speech in the good Fathers of the first four Centuries. What they receiv'd, in plain terms, from our Saviour & his Apostles, They deliverd with the same sincerity & candour to succeeding Ages.
I have no reason to suspect this fallacy of speech in the good Father's of the First four Centuries. What they received, in plain terms, from our Saviour & his Apostles, They Delivered with the same sincerity & candour to succeeding Ages.
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Hear S. Epiphanius in his Ancorat; where, to oppose the Allegorical Sense of Origen in the Creation of Paradise, He alledges several places out of Scripture; which,
Hear S. Epiphanius in his Ancorat; where, to oppose the Allegorical Sense of Origen in the Creation of Paradise, He alleges several places out of Scripture; which,
though they are hard to understand, are universally believ'd in the plain literal sense. Amongst the rest he produces the example of the Eucharist, & thus discourses upon it:
though they Are hard to understand, Are universally believed in the plain literal sense. among the rest he produces the Exampl of the Eucharist, & thus discourses upon it:
What think ye of this? Do ye think these great Men did not understand the faith of the Age they lived in? Do ye think they were not able to inform the World, concerning the Faith of former Ages, much better than our late Reformers, who came into the World above a thousand years after them? They tell us, The literal Sense is matter of Faith; & that they who do not believe it are neither in the State of Grace, nor of Salvation.
What think you of this? Do you think these great Men did not understand the faith of the Age they lived in? Do you think they were not able to inform the World, Concerning the Faith of former Ages, much better than our late Reformers, who Come into the World above a thousand Years After them? They tell us, The literal Sense is matter of Faith; & that they who do not believe it Are neither in the State of Grace, nor of Salvation.
What need is there of Transubstantiation to verifie the literal Sense? The Answer is obvious & clear. 1. Our Saviour did not say, My Body is here, but This is my Body:
What need is there of Transubstantiation to verify the literal Sense? The Answer is obvious & clear. 1. Our Saviour did not say, My Body is Here, but This is my Body:
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And although any real presence is enough to make good the former Assertion, yet nothing less than a Substantial change can verifie the later. 2. Although by virtue of an hypostatick union, it may be as true to say, This bread is Christ, as to say, This Man is God; yet still 'twill be as false to say, This Bread is the Body of Christ, as to say, This Humanity is the Divinity.
And although any real presence is enough to make good the former Assertion, yet nothing less than a Substantial change can verify the later. 2. Although by virtue of an hypostatic Union, it may be as true to say, This bred is christ, as to say, This Man is God; yet still it'll be as false to say, This Bred is the Body of christ, as to say, This Humanity is the Divinity.
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In the same manner, an accidental change may make bread a Sacrament, but nothing less than a substantial change can make it the Flesh or Body of Christ.
In the same manner, an accidental change may make bred a Sacrament, but nothing less than a substantial change can make it the Flesh or Body of christ.
But yet the Fathers do not say, These changes are equal to That by which Bread is made the Body of Christ. These Assertions, This meat is impure, This oyntment is the Chrism of Christ, This man is a new creature in Christ;
But yet the Father's do not say, These changes Are equal to That by which Bred is made the Body of christ. These Assertions, This meat is impure, This ointment is the Chrism of christ, This man is a new creature in christ;
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All This is evidently verified in the plain literal Sense by a meer accidental change: But when the Fathers say, This bread is the Flesh of Christ, Nothing but a substantial change can verifie the plain Sense of the Letter;
All This is evidently verified in the plain literal Sense by a mere accidental change: But when the Father's say, This bred is the Flesh of christ, Nothing but a substantial change can verify the plain Sense of the letter;
Nothing can make it literally true but Transubstantiation. Bread is one Body, one corporeal Substance: The Flesh of Christ is another Body, another corporeal Substance. Change that into this;
Nothing can make it literally true but Transubstantiation. Bred is one Body, one corporeal Substance: The Flesh of christ is Another Body, Another corporeal Substance. Change that into this;
if it be not Transubstantiation? Tis clear, that when the Fathers of the first four Ages speak of the wonderfull change made in the Sacrament, they speak of the change of Bread into the Flesh or Body of Christ; They speak not, of an Accidental change,
if it be not Transubstantiation? This clear, that when the Father's of the First four Ages speak of the wonderful change made in the Sacrament, they speak of the change of Bred into the Flesh or Body of christ; They speak not, of an Accidental change,
but a Substantial one, which now the Church calls Transubstantiation: And therefore I have nothing more to do but cite the Fathers words, & so conclude.
but a Substantial one, which now the Church calls Transubstantiation: And Therefore I have nothing more to do but Cite the Father's words, & so conclude.
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S. Gaudentius is his 2. Tract upon Exodus, says, He, the Creator & Lord of Nature, who produces bread out of the earth, produces also his own proper body out of bread,
S. Gaudentius is his 2. Tract upon Exodus, Says, He, the Creator & Lord of Nature, who produces bred out of the earth, produces also his own proper body out of bred,
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And He who produc'd wine out of water, produces also his blood out of wine.... For when he gave the consecrated bread & wine to his disciples, He said;
And He who produced wine out of water, produces also his blood out of wine.... For when he gave the consecrated bred & wine to his Disciples, He said;
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nor contradict him, although what He says seem contrary to our Reason and our Eyes..... His word cannot deceive us; Our Sense is easily deceiv'd: That never erres. This often is mistaken.
nor contradict him, although what He Says seem contrary to our Reason and our Eyes..... His word cannot deceive us; Our Sense is Easily deceived: That never erres. This often is mistaken.
If, says he, the word of Elias was powerfull enough to command fire down from Heaven, shall not the word of Christ be able to change the Nature of the Elements? You have read, of the whole Creation;
If, Says he, the word of Elias was powerful enough to command fire down from Heaven, shall not the word of christ be able to change the Nature of the Elements? You have read, of the Whole Creation;
cannot it change those things which are, into what they were not? S. Gregory Nyssen in his Catechistical Discourse, ch. 37. professes the same faith:
cannot it change those things which Are, into what they were not? S. Gregory Nyssen in his Catechistical Discourse, changed. 37. Professes the same faith:
I do believe, says he, that by the word of God, the Sanctified bread is transmuted into the Body of God the Word... Not that by mediation of nourishment it becomes the body of the Word;
I do believe, Says he, that by the word of God, the Sanctified bred is transmuted into the Body of God the Word... Not that by mediation of nourishment it becomes the body of the Word;
but that immediatly by the Word it is transmuted into his body, by these words, This is my Body.... the Nature of the things, which appear, being transelemented, that is, transubstantiated, into it.
but that immediately by the Word it is transmuted into his body, by these words, This is my Body.... the Nature of the things, which appear, being transelemented, that is, Transubstantiated, into it.
And now I appeal to the judgment of my Auditory, whether I may not venture to defy any Catholick of this present Age, to express in plainer terms our Faith of Transubstantiation.
And now I appeal to the judgement of my Auditory, whither I may not venture to defy any Catholic of this present Age, to express in plainer terms our Faith of Transubstantiation.
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* However, Tis very strange, (you'l say) if this were the faith of the first Ages, that None of the Heathens, nor so much as Julian the Apostat, should take notice of it.
* However, This very strange, (You'll say) if this were the faith of the First Ages, that None of the heathens, nor so much as Julian the Apostate, should take notice of it.
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This privacy of ours made Celsus call our Doctrine Clancular: and Origen, in his first book against him, answers that it is proper, not only to Christian Doctrine,
This privacy of ours made Celsus call our Doctrine Clancular: and Origen, in his First book against him, answers that it is proper, not only to Christian Doctrine,
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will not your Husband, says he, know what you tast in Secret, before you eat of any other meat? And S. Basil in his book Concerning the Holy Ghost, ch. 27. says, that The Apostles & Fathers in the beginning of the Church, by privacy & silence preserv'd the dignity of their Mysteries.
will not your Husband, Says he, know what you taste in Secret, before you eat of any other meat? And S. Basil in his book Concerning the Holy Ghost, changed. 27. Says, that The Apostles & Father's in the beginning of the Church, by privacy & silence preserved the dignity of their Mysteres.
* But, because my Author thinks this Demonstration worth a Thousand, I am the more willing to answer him in his own words, that though I have untied the knot, I could with more ease have cut it.
* But, Because my Author thinks this Demonstration worth a Thousand, I am the more willing to answer him in his own words, that though I have untied the knot, I could with more ease have Cut it.
For since 'tis plain & evident from all the Records of the first eight Centuries, that Transubstantiation always was believ'd, it is the wildest, and the most extravagant thing in the world to set up a pretended Demonstration of Reason against plain experience & matter of Fact.
For since it's plain & evident from all the Records of the First eight Centuries, that Transubstantiation always was believed, it is the Wildest, and the most extravagant thing in the world to Set up a pretended Demonstration of Reason against plain experience & matter of Fact.
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1. that Transubstantiation is neither contrary to Sense nor Reason; 2. that it follows clearly from the plainest words in Scripture; 3. that it has been the perpetual faith of the Catholick Church, not only since Paschasius, but ever since the first foundation of Christian Religion. And now I not only beg of you,
1. that Transubstantiation is neither contrary to Sense nor Reason; 2. that it follows clearly from the Plainest words in Scripture; 3. that it has been the perpetual faith of the Catholic Church, not only since Paschasius, but ever since the First Foundation of Christian Religion. And now I not only beg of you,
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but earnestly conjure you by all that ought to be most dear to you, by all your desires & expectations of eternal Happyness, to consider seriously & leisurely three fundamental principles of Christianity.
but earnestly conjure you by all that ought to be most dear to you, by all your Desires & Expectations of Eternal Happiness, to Consider seriously & leisurely three fundamental principles of Christianity.
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1. That without Faith 'tis impossible to please God. They are the words of S. Paul to the Hebrews, ch. 11. v. 16. 2. That there is but one Body, one Spirit,... one Lord, one Faith.
1. That without Faith it's impossible to please God. They Are the words of S. Paul to the Hebrews, changed. 11. v. 16. 2. That there is but one Body, one Spirit,... one Lord, one Faith.
They are the words of the same Apostle to the Ephesians, ch. 4. v. 4. & 5. 3. That we ought to follow the Direction of this one Lord, to find out this one Faith. This Direction is written in the Prophet Jeremy, ch 6. v. 16. Thus says the Lord: stand in the ways & see;
They Are the words of the same Apostle to the Ephesians, changed. 4. v. 4. & 5. 3. That we ought to follow the Direction of this one Lord, to find out this one Faith. This Direction is written in the Prophet Jeremiah, changed 6. v. 16. Thus Says the Lord: stand in the ways & see;
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And here, I must confess, if Men were only a little overbusy in reforming of their neighbours Manners, the Folly of their Pride were in some measure tolerable.
And Here, I must confess, if Men were only a little overbusy in reforming of their neighbours Manners, the Folly of their Pride were in Some measure tolerable.
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But when our insolence attempts the Reformation of their Faith, & of that Church to which Divine as well as Human Laws require Obedience and Submission; the specious Name & popular Pretence will never sanctifie the Crime.
But when our insolence attempts the Reformation of their Faith, & of that Church to which Divine as well as Human Laws require obedience and Submission; the specious Name & popular Pretence will never sanctify the Crime.
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Tis not the first time that a considerable Party in the Catholick Church has separated from the whole, upon these plausible pretences of Reformation, to correct Abuses, Innovations, & Errours. Did not the Arians, thirteen hundred years since, begin to separate upon this popular pretence? Did not they, in the same manner, amuse their Proselytes with plausible stories, of errours, innovations, and abuses, crept into the Church? Did not they make as great a noise against the Consubstantiality of God the Son? complain as much of Spiritual Tyranny? inveigh as much against the Council of Nice for making, introducing,
This not the First time that a considerable Party in the Catholic Church has separated from the Whole, upon these plausible pretences of Reformation, to correct Abuses, Innovations, & Errors. Did not the Arians, thirteen hundred Years since, begin to separate upon this popular pretence? Did not they, in the same manner, amuse their Proselytes with plausible stories, of errors, innovations, and Abuses, crept into the Church? Did not they make as great a noise against the Consubstantiality of God the Son? complain as much of Spiritual Tyranny? inveigh as much against the Council of Nicaenae for making, introducing,
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You know that, though the word was new, the faith was old & plainly prov'd by Scripture: And yet these popular noises which then the Arians buzz'd into the peoples ears, amused them so.
You know that, though the word was new, the faith was old & plainly proved by Scripture: And yet these popular noises which then the Arians buzzed into the peoples ears, amused them so.
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They accuse the Catholick Church of making a new Article of Faith: And, by the most Authentick Records of Antiquity, it has been plainly prov'd that they themselves are guilty of unmaking an old Article of Faith, as ancient as Christ & his Apostles. Remember the days of old;
They accuse the Catholic Church of making a new Article of Faith: And, by the most Authentic Records of Antiquity, it has been plainly proved that they themselves Are guilty of unmaking an old Article of Faith, as ancient as christ & his Apostles. remember the days of old;
Without me you can do nothing. Iohn. 15.5. THe principal difference betwixt the daring Boldness of a Heathen & the true Valour of a Christian, Sacred MAJESTIES, consists in this;
Without me you can do nothing. John. 15.5. THe principal difference betwixt the daring Boldness of a Heathen & the true Valour of a Christian, Sacred MAJESTIES, consists in this;
This was the reason why our Saviour Jesus Christ instructing his Apostles, those great Hero's of the Church, was pleas'd to settle this foundation for the superstructure of their great & glorious Actions, Without me you can do nothing.
This was the reason why our Saviour jesus christ instructing his Apostles, those great Hero's of the Church, was pleased to settle this Foundation for the superstructure of their great & glorious Actions, Without me you can do nothing.
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That they might better understand it, He compar'd them to the branches of a Vine, which being separated from the Root immediatly fade & wither without bringing fruit.
That they might better understand it, He compared them to the branches of a Vine, which being separated from the Root immediately fade & wither without bringing fruit.
Hence 'tis, the Hero's of Antiquity have peopled an imaginary Heaven with so many Deities, and Mankind was so ignorantly Superstitious as to offer Sacrifices to them.
Hence it's, the Hero's of Antiquity have peopled an imaginary Heaven with so many Deities, and Mankind was so ignorantly Superstitious as to offer Sacrifices to them.
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We cannot, if we do not quite renounce our Faith, We cannot be in danger of so grosse Idolatry. My first design, in this Discourse, is to maintain the Honour which redounds upon S. George from Solemnity we celebrate:
We cannot, if we do not quite renounce our Faith, We cannot be in danger of so gross Idolatry. My First Design, in this Discourse, is to maintain the Honour which redounds upon S. George from Solemnity we celebrate:
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My second is, to shew the obligation incumbent upon all, & particularly those of his Profession, to follow his Example. That I may have success in both, I shall endeavour to obtain the assistance of my Saviour, addressing my humble prayers to Him without whom we are able to do Nothing.
My second is, to show the obligation incumbent upon all, & particularly those of his Profession, to follow his Exampl. That I may have success in both, I shall endeavour to obtain the assistance of my Saviour, addressing my humble Prayers to Him without whom we Are able to do Nothing.
From a deep Sense of this important Truth, which is the first foundation of Christian Humility, the Catholick Church has ever been persuaded that it is her Duty to appoint the Festivals of Saints, for these two reasons: 1. to offer up our humble Thanks to God,
From a deep Sense of this important Truth, which is the First Foundation of Christian Humility, the Catholic Church has ever been persuaded that it is her Duty to appoint the Festivals of Saints, for these two Reasons: 1. to offer up our humble Thanks to God,
for all the signal instances of his great Power & Mercy, all the Favours He so graciously bestow'd upon his Saints, who could do nothing of themselves: 2. to offer up our humble Prayers to God, that since we also are not able to do any thing without him, He may please to help us with proportionable Graces, such as may enable us to follow their Example.
for all the signal instances of his great Power & Mercy, all the Favours He so graciously bestowed upon his Saints, who could do nothing of themselves: 2. to offer up our humble Prayers to God, that since we also Are not able to do any thing without him, He may please to help us with proportionable Graces, such as may enable us to follow their Exampl.
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and contemplating this great Saint before the Throne of God (where he acknowledges, & renders Thanks for, all the miracles of Grace, which rais'd him to so high a Station of Glory there) we fall devoutly down upon our knees, with admiration of God's great Mercy,
and contemplating this great Faint before the Throne of God (where he acknowledges, & renders Thanks for, all the Miracles of Grace, which raised him to so high a Station of Glory there) we fallen devoutly down upon our knees, with admiration of God's great Mercy,
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In the second, we look down upon our selves, and conscious of our Frailty we begin to Pray with all Humility, that since his Goodness has been heretofore so great, He may continue it to us:
In the second, we look down upon our selves, and conscious of our Frailty we begin to Pray with all Humility, that since his goodness has been heretofore so great, He may continue it to us:
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& humbly Prays that since the same Redeemer died for him and us, the selfsame helps which carried on the work of his Salvation may be employd in ours, Having thus fairly stated & divided the whole Duty of the Day, I shall proceed to justifie the Honour which from hence redounds upon the Saint whose Feast we celebrate.
& humbly Prays that since the same Redeemer died for him and us, the selfsame helps which carried on the work of his Salvation may be employed in ours, Having thus fairly stated & divided the Whole Duty of the Day, I shall proceed to justify the Honour which from hence redounds upon the Saint whose Feast we celebrate.
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I need not tell you, that if any Saint deserve a Festival in honour of his memory, S. George may very well expect it from us more than any other Nation.
I need not tell you, that if any Faint deserve a Festival in honour of his memory, S. George may very well expect it from us more than any other nation.
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And they who travel in those parts can hardly find two Churches in a Town whereof one is not dedicated to S George. Thus have all Countries studied to outvie each other in the Honour of this Saint. But as the Genius of this Nation sutes more than any with his proper Character, We bid the fairest for his Patronage.
And they who travel in those parts can hardly find two Churches in a Town whereof one is not dedicated to S George. Thus have all Countries studied to outvie each other in the Honour of this Saint. But as the Genius of this nation suits more than any with his proper Character, We bid the Fairest for his Patronage.
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What Saint more proper to be Patron of a Warlike Nation, than a Warlike Saint? A Nation whose Valour has been always envied & admir'd by all the World, what could could they want to make them Saints as well as Souldiers, but the Patronage & great Example of S. George, a Souldier & a Saint?
What Saint more proper to be Patron of a Warlike nation, than a Warlike Saint? A nation whose Valour has been always envied & admired by all the World, what could could they want to make them Saints as well as Soldiers, but the Patronage & great Exampl of S. George, a Soldier & a Saint?
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But yet, I know not how it comes to passe, there are a certain sort of people in the World so superstitiously over-jealous of God's Honour & so scrupulous in misinterpreting their Duty to Him, that they dare not upon any terms allow the least proportion of Honour to a Saint, for fear of giving God too little, & the Saint too much.
But yet, I know not how it comes to pass, there Are a certain sort of people in the World so superstitiously over-jealous of God's Honour & so scrupulous in Misinterpreting their Duty to Him, that they Dare not upon any terms allow the least proportion of Honour to a Saint, for Fear of giving God too little, & the Saint too much.
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but only to present you some few obvious reflections, relating to the main Dispute, which may contribute something towards the removal of these groundless fears & scandalous misapprehensions. In the first place;
but only to present you Some few obvious reflections, relating to the main Dispute, which may contribute something towards the removal of these groundless fears & scandalous misapprehensions. In the First place;
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& All at once acknowledge they are Nothing of themselves. Pause here one moment, & reflect how little the greatest Saints esteem themselves: Reflect again;
& All At once acknowledge they Are Nothing of themselves. Pause Here one moment, & reflect how little the greatest Saints esteem themselves: Reflect again;
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that is to say, as Branches of the selfsame Vine without which they, as well as we, are able to do nothing; Then, I suppose, we may conclude, We do not honour them above their merit.
that is to say, as Branches of the selfsame Vine without which they, as well as we, Are able to do nothing; Then, I suppose, we may conclude, We do not honour them above their merit.
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but the Honour which accrews to them, because we bear them company in giving Thanks; and, on the other side, the Honour which redounds upon us by their gracious return of the like Kindness, their espousing of our Cause, their joyning of their interest with ours;
but the Honour which accrues to them, Because we bear them company in giving Thanks; and, on the other side, the Honour which redounds upon us by their gracious return of the like Kindness, their espousing of our Cause, their joining of their Interest with ours;
Although we celebrate this Day the Sacrifice of Mass in memory & honour of S George, we offer not the Sacrifice to him, but to God alone, who crown'd him with immortal Glory;
Although we celebrate this Day the Sacrifice of Mass in memory & honour of S George, we offer not the Sacrifice to him, but to God alone, who crowned him with immortal Glory;
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offering our humble Thanks to God both for his Victory & his Eternal Triumph. By our Thanksgiving we direct the Sacrifice no more to this great Saint, than to your Sacred MAJESTIES;
offering our humble Thanks to God both for his Victory & his Eternal Triumph. By our Thanksgiving we Direct the Sacrifice no more to this great Saint, than to your Sacred MAJESTIES;
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for in the self•ame Sacrifice we offer our most hearty thanks to the same God for the inestimable Blessing of your Sacred MAJESTIES Coronation upon Earth, the Annual Solemnity of which returns this Day, with that of S. George's Coronation in Heaven.
for in the self•ame Sacrifice we offer our most hearty thanks to the same God for the inestimable Blessing of your Sacred MAJESTIES Coronation upon Earth, the Annual Solemnity of which returns this Day, with that of S. George's Coronation in Heaven.
Consider well, and tell me whether or no, it be not a great Honour to us miserable Sinners, that this great & glorious Saint appears before us, introduces us, presents us to our God & his,
Consider well, and tell me whither or not, it be not a great Honour to us miserable Sinners, that this great & glorious Saint appears before us, introduces us, presents us to our God & his,
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& offers up his Prayer, his Petition, his Address with ours? Can you imagine a more honourable Testimony of our Excellency, than that the Blessed Saints in Heaven, notwithstanding all their glorious advantages above poor Sinners, nevertheless esteem so much,
& offers up his Prayer, his Petition, his Address with ours? Can you imagine a more honourable Testimony of our Excellency, than that the Blessed Saints in Heaven, notwithstanding all their glorious advantages above poor Sinners, nevertheless esteem so much,
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surely we must allow that 'tis no little Honour to repentant Sinners, that the Angels and Saints in Heaven celebrate, with jubilation and thanksgiving, all the Victories of Grace by which we overcome our Enemies on Earth.
surely we must allow that it's not little Honour to repentant Sinners, that the Angels and Saints in Heaven celebrate, with jubilation and thanksgiving, all the Victories of Grace by which we overcome our Enemies on Earth.
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The Honour is no more Divine when we desire the Prayers of a Saint, than when we beg the Prayers of a Sinner: We injure Christ no more when we demand their intercession there,
The Honour is no more Divine when we desire the Prayers of a Saint, than when we beg the Prayers of a Sinner: We injure christ no more when we demand their Intercession there,
I cannot but reflect, whilst I am talking thus, it may perhaps appear a little strange, that I employ my time to shew how little honour we allow our Saint, when many people are in expectation of a Panegyrick to persuade them that they cannot honour him too much.
I cannot but reflect, while I am talking thus, it may perhaps appear a little strange, that I employ my time to show how little honour we allow our Saint, when many people Are in expectation of a Panegyric to persuade them that they cannot honour him too much.
Nothing of which He is more jealous, than least the admiring World, whose eyes are dazled with the splendour of Heroick Actions, may rob Him of the Honour, & assume it to themselves.
Nothing of which He is more jealous, than lest the admiring World, whose eyes Are dazzled with the splendour of Heroic Actions, may rob Him of the Honour, & assume it to themselves.
But, though the Branch be fruitless when tis separated from the Root, Yet nevertheless as long as it remains united to the Vine it flourishes & fructifies:
But, though the Branch be fruitless when this separated from the Root, Yet nevertheless as long as it remains united to the Vine it flourishes & fructifies:
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He who abides in me, brings forth much Fruit This is the Victory, says the Apostle, by which we overcome the World, Our Faith (I mean Our Faith in this our Saviour's Doctrine) that though without Him We are able to do nothing, Yet with his help we may be able to do all things:
He who abides in me, brings forth much Fruit This is the Victory, Says the Apostle, by which we overcome the World, Our Faith (I mean Our Faith in this our Saviour's Doctrine) that though without Him We Are able to do nothing, Yet with his help we may be able to do all things:
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Although he was not present when our Saviour encourag'd his Apostles, when He carefully forewarn'd them of the dangerous Adventures they were like to meet with,
Although he was not present when our Saviour encouraged his Apostles, when He carefully forewarned them of the dangerous Adventures they were like to meet with,
when He told them that although their Enemies were strong yet He was infinitely stronger; Although S. Paul was absent when our Saviour gave them this Encouragement, he was as much assur'd of his Protection,
when He told them that although their Enemies were strong yet He was infinitely Stronger; Although S. Paul was absent when our Saviour gave them this Encouragement, he was as much assured of his Protection,
Nothing could be more seasonable, than this Comsort, to a Souldier, who values above all things the Security of his Salvation, & desires to be a Saint. A Souldier & a Saint are things so hard to reconcile, that He who has the Courage to encounter any Death,
Nothing could be more seasonable, than this Consort, to a Soldier, who value's above all things the Security of his Salvation, & Desires to be a Saint. A Soldier & a Saint Are things so hard to reconcile, that He who has the Courage to encounter any Death,
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They know that when S. John the Baptist preacht Repentance to the People, & when the Souldiers came among the rest to learn their Duty, He did not bid them throw away their Arms;
They know that when S. John the Baptist preached Repentance to the People, & when the Soldiers Come among the rest to Learn their Duty, He did not bid them throw away their Arms;
he did not tell them their Vocation was criminal, he did not say that there was no Salvation for them if they did not quit those dangerous occasions of Sin: He only gave them such Directions as were proper to their Calling;
he did not tell them their Vocation was criminal, he did not say that there was no Salvation for them if they did not quit those dangerous occasions of since: He only gave them such Directions as were proper to their Calling;
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They do not think it is a Sin to be a Souldier; but are afraid that 'tis almost impossible to be a Souldier without Sinning. Nor do they think that Piety is inconsistent with the Courage of a Souldier: They know that Virtue raises men above the fear of Death; and that No man so much contemns this life as he who values nothing but the next. But yet they observe & by their dayly observation find, the Circumstances are extremely difficult in which a Military life engages them;
They do not think it is a since to be a Soldier; but Are afraid that it's almost impossible to be a Soldier without Sinning. Nor do they think that Piety is inconsistent with the Courage of a Soldier: They know that Virtue raises men above the Fear of Death; and that No man so much contemns this life as he who value's nothing but the next. But yet they observe & by their daily observation find, the circumstances Are extremely difficult in which a Military life engages them;
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to mind them, that although the Enemies of our Eternal Happyness are numerous & strong our Saviour by the power of his Grace has vanquisht all of them;
to mind them, that although the Enemies of our Eternal Happiness Are numerous & strong our Saviour by the power of his Grace has vanquished all of them;
what great encouragement to him, who knows his frailcy, to consider that our Saviour Jesus Christ has overcome the world? What wonder that a Man, who was true God, could conquer all his Enemies? Shew us a Man, say they, infirm and frail, whose flesh and blood are subject to the same Corruptions as ours;
what great encouragement to him, who knows his frailcy, to Consider that our Saviour jesus christ has overcome the world? What wonder that a Man, who was true God, could conquer all his Enemies? Show us a Man, say they, infirm and frail, whose Flesh and blood Are Subject to the same Corruptions as ours;
Let such a Man divide his whole life betwixt Camp & Garrison; And, if He notwithstanding all this lives and dies a Saint, then we shall have some hopes that we may be enabled by God's Grace to follow his Example.
Let such a Man divide his Whole life betwixt Camp & Garrison; And, if He notwithstanding all this lives and die a Saint, then we shall have Some hope's that we may be enabled by God's Grace to follow his Exampl.
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He was so much a Souldier, & so eminent in that Profession, that by the Splendour of his Military Virtues, he obscured & darkned all his other Excellencies:
He was so much a Soldier, & so eminent in that Profession, that by the Splendour of his Military Virtues, he obscured & darkened all his other Excellencies:
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Nothing else appears upon the Authentick Records of his Fame; The rest lies buried in the Rubbish of Antiquity, under the Trophees of a Souldier & a Saint. He was no more a God than we are:
Nothing Else appears upon the Authentic Records of his Fame; The rest lies buried in the Rubbish of Antiquity, under the Trophies of a Soldier & a Saint. He was no more a God than we Are:
And yet he lived and died a Saint: He now triumphs for all Eternity in Heaven: Thence He looks down upon us with a sensible compassion of their cowardly mistake, who think it is impossible to follow his Example: And,
And yet he lived and died a Saint: He now Triumphos for all Eternity in Heaven: Thence He looks down upon us with a sensible compassion of their cowardly mistake, who think it is impossible to follow his Exampl: And,
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I, who thought it almost impossible to be Devout in Camp, Sober in Garrison, Innocent in such corrupted Conversation; Nevertheless, by the assistance of God's Grace I came to be what now I am;
I, who Thought it almost impossible to be Devout in Camp, Sobrium in Garrison, Innocent in such corrupted Conversation; Nevertheless, by the assistance of God's Grace I Come to be what now I am;
that all good Christians, all Saints, must of necessity be Souldiers. Tis not sufficient that the Souldier follow the Example of the Saint; The Saint must also follow the Example of the Souldier. To let you see, there's no new mystery in what I say, I take the liberty to lay before your eyes the Field of Battel which engages all the World, without exception, under one of these two Standards, either that of Jesus Christ, or that of Lucifer. S. Michael had defeated him in Heaven; But however, upon Earth he reinforc'd his bafled strength;
that all good Christians, all Saints, must of necessity be Soldiers. This not sufficient that the Soldier follow the Exampl of the Saint; The Saint must also follow the Exampl of the Soldier. To let you see, there's no new mystery in what I say, I take the liberty to lay before your eyes the Field of Battle which engages all the World, without exception, under one of these two Standards, either that of jesus christ, or that of Lucifer. S. Michael had defeated him in Heaven; But however, upon Earth he reinforced his baffled strength;
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but surpris'd it, by a base inglorious treachery, without proclaiming War. Having thus possess'd himself of this low World, the Prince of Darkness govern'd it, he domineerd & tyranniz'd, till Jesus Christ the Son of God appear'd against him;
but surprised it, by a base inglorious treachery, without proclaiming War. Having thus possessed himself of this low World, the Prince of Darkness governed it, he domineerd & tyrannized, till jesus christ the Son of God appeared against him;
The Church, in Scripture; is compared in several places, to a Vineyard, to a Kingdom, to an Army: To a Vineyard, because under the care of one Husbandman; to a Kingdom, because govern'd by one Prince, and to an Army, because under the Conduct of one General. As in this Vineyard every Branch abiding in the Vine is fruitfull: As in this Kingdom every good man is a Loyal Subject to his Prince: So in this Army all good Christians are Souldiers, fighting every one against the common Enemy, under the Standard and Command of Jesus Christ our General.
The Church, in Scripture; is compared in several places, to a Vineyard, to a Kingdom, to an Army: To a Vineyard, Because under the care of one Husbandman; to a Kingdom, Because governed by one Prince, and to an Army, Because under the Conduct of one General. As in this Vineyard every Branch abiding in the Vine is fruitful: As in this Kingdom every good man is a Loyal Subject to his Prince: So in this Army all good Christians Are Soldiers, fighting every one against the Common Enemy, under the Standard and Command of jesus christ our General.
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Consider all the Blessed Spirits who are happy there: Assure your selves there is not one of them a Saint triumphant now in Heaven, who was not formerly a Souldier militant on Earth. S. Paul assures us, that there is not one who wears a Crown of Glory there, but what he fought for here; He is not crown'd, says he, except he have fought lawfully.
Consider all the Blessed Spirits who Are happy there: Assure your selves there is not one of them a Faint triumphant now in Heaven, who was not formerly a Soldier militant on Earth. S. Paul assures us, that there is not one who wears a Crown of Glory there, but what he fought for Here; He is not crowned, Says he, except he have fought lawfully.
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Our Saviour tells us in the Ghospel of S. Luke, Our Enemy the Devil is both Strong and Arm'd: And is it not then the Duty of all Christians to arm against him? Hear how S Paul describes a Christian, & tell me what he meant,
Our Saviour tells us in the Gospel of S. Lycia, Our Enemy the devil is both Strong and Armed: And is it not then the Duty of all Christians to arm against him? Hear how S Paul describes a Christian, & tell me what he meant,
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if the Maxim of Mythologists be true, that there is seldom any Fable without some foundation in History, we may believe the Picture is, at least in part, Historical;
if the Maxim of Mythologists be true, that there is seldom any Fable without Some Foundation in History, we may believe the Picture is, At least in part, Historical;
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as being thus contriv'd of purpose (in those times, & by those men, who most affectionatly were devoted to our Martyr) to publish to Posterity how bravely he refell'd the Devil, that Old Serpent, the old Enemy of Mankind;
as being thus contrived of purpose (in those times, & by those men, who most affectionately were devoted to our Martyr) to publish to Posterity how bravely he refelled the devil, that Old Serpent, the old Enemy of Mankind;
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the whole Church praying with him, and kneeling (like the Virgin) by him, in that holy Action, that God would give him strength to live & die victorious in a War which all good Christians are engaged in,
the Whole Church praying with him, and kneeling (like the Virgae) by him, in that holy Actium, that God would give him strength to live & die victorious in a War which all good Christians Are engaged in,
How happy all those are who by a frequent memory of his Example wear a deep impression of it in their Hearts. I cannot but admire the Piety of that great Prince, the Glory of his Times,
How happy all those Are who by a frequent memory of his Exampl wear a deep impression of it in their Hearts. I cannot but admire the Piety of that great Prince, the Glory of his Times,
& always awake the memory of those, who, over & above the common tye of Christianity, are by their Knighthood bound in honour not to lay aside S. George's resolution of encountring the infernal Serpent, the malicious Enemy of their Eternal Happyness, that so they may at length receive an Everlasting Crown of Glory.
& always awake the memory of those, who, over & above the Common tie of Christianity, Are by their Knighthood bound in honour not to lay aside S. George's resolution of encountering the infernal Serpent, the malicious Enemy of their Eternal Happiness, that so they may At length receive an Everlasting Crown of Glory.
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And this is the reason why, at the Investitre of any of these Knights, when first the George is put about their Necks, the Chancellor of the Order reads an Admonition importing that They wear the Image of the Blessed Souldier of Christ, S. George, to the end that by his imitation they may be provok'd, and having stoutly vanquisht their Enemies both of Body & Soul, they may not only receive the praise of this transient Combat,
And this is the reason why, At the Investitre of any of these Knights, when First the George is put about their Necks, the Chancellor of the Order reads an Admonition importing that They wear the Image of the Blessed Soldier of christ, S. George, to the end that by his imitation they may be provoked, and having stoutly vanquished their Enemies both of Body & Soul, they may not only receive the praise of this Transient Combat,
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Not only They whose Dignity entitles them to wear the George upon their Breasts, but All who with respect behold it there, are animated & instructed by it, to discharge the Essential Duty of a Christian, whose Life is a continual Warfate upon Earth.
Not only They whose Dignity entitles them to wear the George upon their Breasts, but All who with respect behold it there, Are animated & instructed by it, to discharge the Essential Duty of a Christian, whose Life is a continual Warfate upon Earth.
S. George himself had never been Victorious without God's Grace. VVithout Christ, he had been able to do Nothing. The very same Grace we may have for asking, if we are sincere.
S. George himself had never been Victorious without God's Grace. Without christ, he had been able to do Nothing. The very same Grace we may have for asking, if we Are sincere.
O God, who by thy Blessed Martyr George's intercession & merits dost rejoyce us, mercifully grant, that we who by him crave thy Blessings, may receive them by the Gift of thy Grace, Through Iesus Christ our Lord; Amen.
Oh God, who by thy Blessed Martyr George's Intercession & merits dost rejoice us, mercifully grant, that we who by him crave thy Blessings, may receive them by the Gift of thy Grace, Through Iesus christ our Lord; Amen.
Notandum denique per supersiciem panis aut vini alteriusve corporis, non hic intelligi partem ullam substantiae nec quantitatis.... fed tantummodo terminum illum qui medius esse concipitur inter singulas ejus particulas & corpora ipsas ambientia, quique nullam planè entitatem habeat nisi modalem. Iam verò cum in solo termino contactus fiat, & nihil nisi per contactum sentiatur, manifestum est ex hoc uno quod dicantur panis & vini substantiae in alicujus alterius rei substantiam Ita mutari, ut haec nova substantia sub eisdem planè terminis contineatur sub quibus aliae..... jam existerent si adessent; sequi necessatiò illam novam substantiam eodem planè modo sensus omnes nostros afficere debere, quo panis & vinum illos afficerent si nulla transubstantiatio facta esset. loc. cit. Praeterea nihil est incomprehensibile aut difficile in eo quod Deus Creator omnium possit unam substantiam in aliam mutare, quodque haec posterior substantia sub eâdem planè superficie remaneat sub quâ prior continebatur. Nec etiam quidquam rationi magis consentancum dici potest, nec vulgo apud Philosophos magis receptum, quàm non modo omnem sensum sed omnem corporis in corpus actionem fieti per contactum, huncque contactum in solâ superficie esse posse; Vnde sequitur evidenter eandem superficiem, quantumvis substantia quae sub eâ est mutetur, eodem semper modo agere ac pati debere. Quapropter ausim sperare ventutum tempus aliquando, quo illa opinio quae ponit accidentia realia,.... explodetur, & mea ut certa & indubitata in ejus locum recipietur, ibid. pag. 139.
Notandum denique per supersiciem Paris Or Wine alteriusve corporis, non hic intelligi partem ullam substantiae nec quantitatis.... fed tantummodo Terminus Ilum qui medius esse concipitur inter singulas His particulas & corpora Itself ambientia, Quique Nullam planè entitatem habeat nisi modalem. Iam verò cum in solo termino contactus fiat, & nihil nisi per contactum sentiatur, Manifest est ex hoc Uno quod dicantur Paris & Wine substantiae in alicujus alterius rei substantiam Ita mutari, ut haec nova Substance sub eisdem planè terminis contineatur sub quibus Others..... jam existerent si adessent; sequi necessatiò Illam novam substantiam Eodem planè modo sensus omnes nostros afficere Debere, quo Paris & vinum Illos afficerent si nulla Transubstantiation facta esset. loc. cit. Praeterea nihil est incomprehensibile Or difficile in eo quod Deus Creator omnium possit unam substantiam in aliam mutare, quodque haec posterior Substance sub eâdem planè superficie remaneat sub quâ prior continebatur. Nec etiam quidquam Rationi magis consentancum dici potest, nec vulgo apud Philosophers magis receptum, quàm non modo omnem sensum sed omnem corporis in corpus actionem fieti per contactum, huncque contactum in sola superficie esse posse; Vnde sequitur Evidently eandem superficiem, However much Substance Quae sub eâ est mutetur, Eodem semper modo agere ac pati Debere. Quapropter ausim sperare ventutum Tempus aliquando, quo illa opinio Quae Ponit Accidentia realia,.... explodetur, & mea ut Certa & indubitata in His locum recipietur, Ibid. page. 139.
VVhen this Sermon was preacht before his Majesty, several paragraphs (which are all marks with a *) were omitted, for brevity sake; but are here printed, as they were found in the Author's papers.
When this Sermon was preached before his Majesty, several paragraphs (which Are all marks with a *) were omitted, for brevity sake; but Are Here printed, as they were found in the Author's papers.
