openly contested in Christs Church till Berengarius's time nor so much as privately till the time of Pascasius unless by those that denied the Incarnation of our Lord it self as well as the more explicit Sense Transubstantiation against the Authority of all the Doctors of the Catholic Church and its constant Tradition for so many Ages But lest any one should be deceived with such a pretended Evidence from Scripture I shall shew plainly that never a one of these sorts of expressions suits with this of our Saviours in Scripture and that therefore most certainly all of them do not The first that are mentioned are barely figurative expressions as where our Saviour saith I am the Door and the true Vine and the Church of Rome may triumph in this that our Lord saith that his Flesh is truly Meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 6. 55. the Church is said to be Christs Body and Christ is termed a Rock in a Spiritual Sense 1 Cor. 10. 4. They drank of that Spiritual Rock which followed them and that which before is called a Spiritual Rock without doubt was Christ Though the Author is pleas'd to leave out the word Spiritual but I would advise him to have a care of that Curse which justly falls upon those that diminish from Holy Scripture to favour a Party That I may the better demonstrate the dissimilitude of these and the other figurative expressions which are by the Author alledged out of Holy Scripture to that proper one of our Lord This is my Body I shall lay down these Rules to distinguish them by 1. The desire which Men have to make themselves to be understood and to imprint lively Ideas of that which they conceive themselves in the minds of others and of retaining them the better doth naturally incline them to search for Comparisons and Resemblances which may render the Idea that they would form the more sensible The reason of which is because things of Sense do most affect the mind and make the deepest and most lasting impressions and this Rule is the ground of most metaphorical expressions which are of so great use and ornament in human discourse 2. Hence it follows that the qualities of the thing which we affirm of another in this figurative way should be more plain and familiar to us or at least fully as plain as the thing of which we affirm it otherwise it will not be fit to work the effect before mentioned 3. The resemblance lies usually in but one or but some few at the most of those qualities wherein the thing that is affirmed is like to that thing whereof it is affirmed 4. The inclination which Men naturally have to abridge their discourse joined with the desire of imprinting things in the mind by sensible Ideas is the cause they ordinarily include these comparisons in the same words that the things they are compar'd to are exprest by suppressing all the terms of relation and expressing them as if the things of which they speak were really those things which they use as Images to express them the more clearly by Thus we find it said Gen. 49. 9. Judah is a Lions Whelp v. 22. Joseph is a fruitful Bough Hos 10. 1. Israel is an empty Vine 5. The thing from which the resemblance is taken is generally more ignoble and of an inferior order to that of which it is affirmed as being more sensible for the objects of Sense are inferior to those of pure Understanding and heavenly things are of that exalted nature that they cannot be compared to any thing that is above them 6. Therefore the terms are not convertible for altho' we call a Man of courage a Lion by reason of the resemblance of the quality of boldness yet we term not a Lion a Man. And the reason of this is because in the Subject is understood the whole Idea of the thing expressed but in the Predicate but some qualities 7. Altho' for the explaining a barely metaphorical expression a Parable or a Dream that which is properly the Predicate be put in the place of the Subject yet it is rarely so used but upon such like occasions as this and then too it doth not lose its nature but is the Predicate still for we are not to mind the position of the words to find out the Predicate but the sense of the Proposition As in that Proposition of our Lord Joh. 6. 33. The Bread of God is he which cometh down from Heaven he which cometh down from Heaven is the Subject altho' put in the place of the Predicate as is plain So that here the thing which is signified or resembled is always the Subject and the thing signifying or resembling the Predicate 8. In Metaphors you cannot punctually design the thing to which another is resembled by pointing to it or using a pronoun Demonstrative as for instance tho' Christ in Scripture be called a Way and a Shepherd yet you cannot say Christ is this Way pointing to some particular Way nor Christ is this Shepherd demonstrating some particular Man that is a Shepherd nor on the other hand that this Way is Christ this Shepherd is Christ 9. None ever can pretend that after a mere Metaphorical Allusion in way of Doctrin a real Vertue should be imparted by receiving that thing to which another is compared As when Christ calls himself a Vine in Scripture that the eating of the fruit of the Vine should have conveyed Christs Blessing and Vertue It will be easie to discern the great disparity between the expression of our Lord This is my Body and those Metaphorical ones which the Author here alledgeth by comparing them together and examining them by the foregoing Rules Our Saviour calleth himself a Door because of the natural resemblance which the Mind casting about for the meaning of this expression immediatly without any difficulty finds and he himself declares for as by a Door we enter into the House so by Christ we enter into Heaven for through him the way is opened A Vine in like manner because from him all true Believers as Branches receive their nourishment and growth in Grace by which they are enabled to bear Fruit A Rock because from him the Fountain of Living Waters doth Spring The Church his Body because of the Union of the Members of his Body one with another and of all with the Head and the mutual assistance which they afford each to other in which the Spiritual Body Resembles a Natural Body By these sensible and easie comparisons the Idea of the thing which our Saviour expresses by them is more lively imprinted in our Minds and by this means the Memory the better retains them These do explain the things of which they are affirmed and render them the more familiar to us and yet the Resemblance lies in but one or at the most but some few of the qualities the terms of relation are suppressed in the first proposal of
necessarily deduc'd from Scripture and therefore this Authority makes nothing against us Cardinal Cajetan ' s words were censur'd and expunged by Authority and therefore ought not to be brought against us Cardinal Contarenus freely declares that all Divines agree although it be not plainly deliver'd viz. not in express words yet following Reason as their Guide and what is this but necessary rational deduction That this viz. which is done in the Sacrament cannot be effected by a local motion but by some change of the substance of Bread into the Body of Christ which is call'd Transubstantiation Melchior Canus doth acknowledg that the Church hath by the Spirit of Truth explain'd some things which are accounted obscure in the Holy Writings and that She doth justly judge the Authors of the contrary Opinions to be Heretics But things may be necessarily contain'd in Scripture altho' with some obscurity So that there is not so much as one of these Authors unless it be that which is condemn'd by the Church and therefore in that Point is none of ours who hath told us That there is no necessity to understand our Saviours Words in the Sense of Transubstantiation Lastly As if that true Martyr Bishop Fisher had not suffer'd enough already the Author exercises further cruelty against him by a false and imperfect recital of his words and corrupting their Sense This Holy Bishop indeed speaking of the words of Institution saith There is not one word put here by which it can be prov'd that in OVR Mass the true Presence of the Body and Blood of Christ is made to be which last words Is made to be The Author falsly renders by these words can be proved But this good Martyr doth not say that Christs words of Institution are not to be understood in the Sense of the True and Real Presence of his Body as made to be in that Sacrament which our Lord himself Consecrated but that the Power of Priests NOW to Consecrate in our Mass after the same manner is not express'd in the bare words of Institution And it is evident from the immediately following words of this Reverend Bishop that this is his true Sense which words run thus For altho' Christ made of the Bread his Flesh and of the Wine his Blood it doth not therefore follow by vertue of any word here plac'd that WE shall effect the same as often as we endeavor it As is also plain from the other words of this Reverend Authors in the same Chapter Without the Interpretation of the Fathers and the usage of the Church by them deliver'd down unto us no body will prove out of the bare words of Scripture that any Priest can Consecrate the true Body and Blood of Christ For although we allow Christ to have said what Scripture saith he did in this kind to the Apostles out of Luke and Paul it doth not therefore follow that he gave the same Power to all that were to succeed them for a Power of casting out Devils was given to the Apostles But that this Learned and Pious Bishop asserted the change of the substance of the Bread into the Body of Christ to be the necessary Sense of the words of Christ This is my Body is clear from these words of his If the Substance saith he of Bread is changed into Christ's Body Christ ought not to have said otherwise than he hath said And again If the substance of Bread remain then Christ ought to have spoke otherwise We must take notice that this Pious Bishop was defending Tradition as necessary for the Interpretation of some places of Scripture and particularly such which relate to the Power that those who succeed the Apostles have to Consecrate and upon very good Grounds since without Tradition we cannot conclude the Scripture it self to be the Word of God and no Church can prove the Succession of her Pastors to this high Function which is without doubt a Fundamental Point Since therefore the Protestants hold that there is a lawful Succession of Pastors in Gods Church as necessary to the Salvation of Mankind as evidently deduced from Scripture interpreted by Tradition tho' not from the bare words of the Institution of the Eucharist no less than Catholics and that they have as full a Right to Consecrate as the Apostles themselves they must therefore allow that they do do so And then there can be no doubt rais'd from the words of this holy Bishop but that Christ's Body and Blood are truly in the Sacrament by way of Transubstantiation which Doctrin he allows to have a certain Foundation in Scripture But the Author here would rather pull down the Pillars on which the Church of Christ stands by interrupting the Episcopal Succession and undermine its very Foundation than not set a Face upon his Argument that he may thereby delude unwary Christians Upon the whole matter it is plain from what hath been said 1. That not any of these Catholic Authors which are cited held that there was no necessity to understand our Saviours words in the Sense of Transubstantiation but the contrary 2. That they indeed differed only about some curious Speculations concerning the Dependences and Circumstances of this Doctrin of Transubstantiation which they Discours'd of in a Problematical way as for instance Whether this Transubstantiation is a Mutation and Transubstantiation Productive that is to say by vertue of which the Substance of the Body is produc'd from the Substance of Bread or a Mutation and Transubstantiation Adductive that is to say by vertue of which the Substance of Bread ceases to be and that of the Body be Introdu'd in it's place And whether in this Adductive Transubstantiation the Cessation of the Substance of Bread and Wine is to be call'd Annihilation or whether it ought to be exempt from this Name for as much as altho' it cease to be nevertheless this Cessation of it's Essence hath not Non entity for it's final Term but the Substitution of the Essence of the Body of Christ or the like and such kind of disputes which did not at all relate to the Essence of the Article of Transubstantiation but only to some consequences and modes of it for all the School-men agree That the Bread and Wine are chang'd and Transubstantiated into the Body and Blood of Christ by vertue of Consecration the Substances of Bread and Wine ceasing to be and those of the Body and Blood being substituted in their place 3. They evidently deduce the Essential part of the Doctrin of Transubstantiation from Scripture and altho some few of them do sometimes say that the bare words of Scripture do not compell us to believe the less material consequences of it yet they do not deny that these also may be rationally deduc'd 4. The Author doth not pretend to prove from these Authorities that these Writers did not hold the Real Presence of Christs Body here but only a sign and
vertue of it as Protestants do since it is clear from all their Writings that they did hold it as proved from Scripture Altho I might have saved my self the trouble of clearing this point so largely had I not thought it convenient rather for the vindication of these Writers whom the Author hath so grosly abused than for the defending the Doctrin of the Real Presence or Transubstantiation For what if seven Authors should before the Solemn Declaration of the Church have denied it to be necessarily proved from Scripture tho' really they have not Are there not seventy times seven of another mind Were not the Arian Bishops the Semi-Pelagians and other Heretics who at several times oppos'd the Articles of the Christian Faith vastly more numerous And the Author knows that Catholic Christians are not to rely upon the Judgment of any inconsiderable number of private Doctors Opinions concerning the Sense of an Article of Religion but upon the Judgment of the generality of Catholic Fathers which is discerned in their Writings and in the Decisions of the most General Councils and in the constant and general Tradition of the Church DISCOURSE Secondly If there be no necessity of understanding our Saviour's words in the Sense of Transubstantiation I am sure there is a great deal of reason to understand them otherwise Whether we consider the like Expressions in Scripture as where our Saviour says he is the Door and the true Vine which the Church of Rome would mightily have triumph'd in had it been said This is my true Body And so likewise where the Church is said to be Christ's Body and the Rock which follow'd the Israelites to be Christ 1 Cor. 10. 4. They drank of that rock which follow'd them and that rock was Christ All which and innumerable more like Expressions in Scripture every Man understands in a Figurative and not in a strictly Literal and absurd Sense And it is very well known that in the Hebrew Language things are commonly said to be that which they do signifie and represent and there is not in that Language a more proper and usual way of expressing a thing to signifie so and so than to say that it is so and so Thus Joseph Expounding Pharaoh's Dream to him Gen. 41. 26. says The seven good Kine are seven years and the seven good Ears of Corn are seven years that is they signifi'd or represented seven years of plenty and so Pharaoh understood him and so would any Man of Sense understand the like Expressions nor do I believe that any sensible Man who had never heard of Transubstantiation being grounded upon these words of our Saviour This is my Body would upon reading the Institution of the Sacrament in the Gospel ever have imagin'd any such thing to be meant by our Saviour in those words but would have understood his meaning to have been this Bread signifies my Body this Cup signifies my Blood and this which you see mee now do do ye hereafter for a Memorial of me But surely it would never have entred into any man's Mind to have thought that our Saviour did literally hold himself in his Hand and give away himself from himself with his own Hands ANSWER Secondly Since there is a necessity of understanding our Saviours words in the Sense of the Real Presence or Transubstantiation I am sure there can be no reason given to understand them otherwise For if we consider the expressions which the Author produceth out of Scripture as resembling these they are so far from being like them that from thence we shall prove the quite contrary to what the Author alledgeth them for Therefore to reduce this Head of Discourse to some Method I shall first lay down the Principles by which it is to be governed that I may the better afterwards draw my Conclusion 1. Christ ever spake reasonably and in a manner conformable to good Sense nothing escaping him through imprudence or mistake 2. His Power infinitely exceeds the capacity of our minds therefore it is against reason that we should confine it to the narrow bounds of our understanding or pretend that God cannot do what we cannot conceive 3. When the Sense of the words which Christ speaks if taken properly is not contradictory to Right Reason tho' above it and the Rules of human Discourse oblige us to take these words in the proper Sense then we are not to doubt of the Truth of them as so taken That we may the better apply these Principles and the ensuing Discourse to the Case in hand I shall endeavor to State it as precisely as may be and draw it into as narrow a compass as I can Christ in the Institution of the Blessed Sacrament said THIS IS MY BODY Which words Those of the English Church that do not believe the Presence of Christs Real Body in the Sacrament yet Attribute the efficacy thereof to the due Reception of the Sacramental Elements and I will Charitably suppose the Author to be one of these interpret thus This thing which you see to be Bread in Substance is a Sign of my Real Body wherein the vertue of my Body tho' it self be absent is contained or whereunto this vertue is conjoyned or together with which it is exhibited which several sorts of expressions I am forc't to use that I may by some of them reach that Sense which they have not yet sufficiently explained Catholics thus This thing which by the means of your Senses is represented to the mind under the Species or Appearance of Bread is my Body in Substance In these Explications I say that by This in the Proposition This is my Body is meant this thing because this is a Pronoun Demonstrative that doth not express any particularly determinate and distinct Nature or Substance For it may be applied to any thing that is the object of Sense or of pure Understanding when it is but confusedly represented to the mind As we say pointing to a person before us This is John or this is Thomas pointing to an Animal we say This is a Lamb this is a Dove after we have discoursed of the nature of the Soul we may say of Cogitation conceiving it in our minds This is the property of the Soul. But because it would be great rashness of judgment and that which is strictly called prejudice to conclude fully of the nature of any thing which another that is presumed to know it better than we do should be shewing to us before he hath fully pronounced his Proposition by which he is to discover it's nature As for instance if any one holding up a Gilt Shilling or a Counterfeit Guiny should be about to inform us truly that this was but a Shilling or a Counterfeit piece of Gold which notwithstanding appeared to the Senses like Gold we should rashly conclude before he tells us fully what it is he shews us that it is a true piece of Gold Or on the other hand if any
Protestants and particularly the Author would have them to be must need be allow'd to be obscure and difficult because they differ so much among themselves as well as from the Catholic Church about the meaning of them and yet none of the Evangelists nor St. Paul altho ' varying in expressing the Words of Institution have inserted any words which in the least explain the Sense to be Figurative or Parabolical hence it follows That the Church hath great reason to understand them properly 2. Because now just upon our Lords Passion it was the Time for Figures and Shadows to vanish and for Truth and Reality to appear And our Lord was Instituting the Great Sacrament of Christian Religion he could not therefore speak with too much force and efficacy especially since he now spake to his Apostles in private to whom he was used at such times to speak very plainly 3. Because Christ was making his Last Will and Testament which was to be expressed in such plain and distinct Terms that there might be no just reason for his Children to contend about their Legacy And can we be so unworthy as to imagin that in this his Last and Kindest Bequest he left us no more but a Morsel of Common dry Bread to eat and a little ordinary Wine and Water to drink in remembrance of him whereas a kind and good natur'd Man will leave his most precious Jewel to his dear Friend to remember him by when he departs from him to take a long Journy and to make any considerable stay A good Father when he is to dye thinks all his best Goods and Possessions too little to leave his Children He was also delivering a Commandment to observe which that it might be rightly executed ought to be promulged in a manner very intelligible 4. Our Lord was near his Death and therefore it was a time to avoid Obscurity in Speech since he was not to continue any longer amongst them to interpret it 5. Our Saviour in the choice of these words had not only regard to the Apostles but he likewise spake them to all the Church in all succeeding Ages and knew certainly when he pronounced them how they would always construe them and yet for the confirmation of the Sense of the Reality did never suffer it to be call'd in question so much as privately for almost a Thousand Years when also the whole Body of his Pastors who were endu'd with extraordinary Light and Assistance of his Holy Spirit to enable them to interpret aright the Divine Misteries had already just before in Three Councils agreed upon this Sense as that which had been constantly receiv'd in the Church ever since our Saviours Time and which was more explicitly declared against that one Dissenter who sometime after appear'd against it but was ashamed of his Opinion and recanted Lastly if we consider as hath been now fully prov'd That all the places of Holy Scripture as also all other Forms of Human Discourse which are alledged by our Adversaries as like to this of our Lords Institution are wholly different from it shewing them the quite contrary to what they pretend them for and that our Saviour did neither before at or after the Institution any ways prepare or dispose his Disciples to understand these words in a Figurative Sence it must needs be very evident to any Man that will impartially regard things that because Christ ever spake reasonably and in a manner conformable to good Sense and his Power infinitely exceeds the capacity of our Minds therefore there is no Reason to understand those words of our Saviours THIS IS MY BODY and THIS IS MY BLOOD in a Metaphorical Sense as the Author and the Sacramentarins do but an evident necessity to believe them in that proper Sense which necessarily inferreth Transubstantiation as the Catholic Church doth since Scripture interpreted by the Rules of Human Discourse as also the Tradition and Authority of this Church oblige us so to do The latter of which is to be the Subject of the Second Part of the Answer to the Discourse against Transubstantiation The Contents of the First Part of the Answer to the Discourse against Transubstantiation 1. IT is shew'd that our Adversary doth not rightly state the Point Page 1 2. What is meant by Transubstantiation 4 3. The Argument from Sense shew'd to be Senseless ibid. 4. The Catholic Faith is ridicul'd by the Adversary 7 5. The Real Presence and Transubstantiation depends on Gods Veracity 9 6. No Transubstantiation an Article of Faith with our Adversaries and establish'd with Penalties 10 7. The Method of the ensuing Discourse 11 8. The Necessity of understanding our Lords words in the Sense of the Real Presence or Transubstantiation 13 9. The Sense of the Schoolmen corrupted and their Problematical Discourse mistaken for their Conclusion by the Adversary 16 10. The Disparity between the Figurative Expressions in Holy Scripture and the words of Institution This is my Body shews that the Latter are to be taken properly 25 c. 11. Principles upon which the ensuing Discourse is grounded ibid. 12. How Catholics interpret the words of Institution and how Protestants 26 13. In what Sense Catholics allow a Figure in the Sacrament 28 14. Rules to judg of Metaphorical Expressions by 31 2. 15. The Application of the forgoing Rules by which it appears that those merely Metaphorical Expressions of our Saviors being a Door a Vine c. are not at all like to the Form of Consecration This is my Body 33 c. 16. A Metaphor conveys no Spiritual Vertue Page 36 17. The Exposition of Pharaoh's Dream doth not resemble the Sacred words of Consecration This is my Body ibid. 18. Distinctions and Rules for the following Discourse of the Nature of Signs ibid. 19. Application of the foregoing Rules and Distinctions 37 20. The Analogy which the words of Institution This is my Body might have to the Paschal Form in Scripture or to those Phrases cited from Esdras or any of the Rabins doth not prove that Christs words here are taken Figuratively and not in a proper Sense 40 21. A Deeds being call'd a Conveyance doth not prove that the words This is my Body are not to be taken properly 46 22. Texts of Scripture examined and prov'd not at all to favour the Sense of the Author of the Discourse against Transsubstantiation 47 23. Christ's Body being broken and his Bloud being poured out for the Remission of Sins before he was Crucified proves the Sense of the Reality or Transubstantiation 52. 24. The 6th Chapter of S. John's Gospel interpreted as relating to the Blessed Sacrament 54 c. 25. The words Do this in Remembrance of me explain'd 59. 26. The Real Vertue of Christs Body in the Sacrament cannot be prov'd from Scripture unless the Real Presence of his Body it self be admitted 60 27. Further Reasons from Scripture for the proper Sense of the words of Institution which necessarily
Eternal Logos Thus evidently did our Saviour seem to this Learned Man to speak all along to the very end of his Discourse of a Really Eating his Flesh and Drinking his Blood and not of the manner of Eating as if it never came nigh them but only they thought of Flesh and Blood God knows how far distant from them and so Eat the human Flesh of Christ by meer thinking of it and Drank his Blood after the same imaginary manner Thus to avoid the Catholic Tenent of Transubstantiation which he could bear no more than the Jews and yet verifie the Words of Christs Bodies being receiv'd verily and indeed and such other Expressions found in the Catechism and Homelies of the Church of England which he thought himself bound to maintain he was driven to distinguish a double Body of Christ the one Human and Natural the other Spiritual and Divine but both Real as has been said before Good God what Chimera's will not a mind preoccupated with Error frame to it self rather than submit to the Truth Luther indeed tells us of about ten Opinions of the Sacramentarians in his time and a Book was Publisht in the Year 1527 in which were reckon'd no less than 200 several Expositions of the Sense of these words Hoc est Corpus meum This is my Body What we would gladly know of our ADversaries with whom we have now to deal is which of these now two hundred and one Opinions it is that they maintain or whether they have any other yet in store for Error hath no End different from all these For surely after all they must be forc'd to allow that there is but one True Sense of our Saviours Words viz. either that it is his very true Substantial Body which is taken and received or a figure only what vertue soever they please to assign to it If the former they fall in with the Catholics or Dr. Moors Tenet if the latter what Vertue soever they assign to a Figure it is not the Real Body nor the Body Really Present Let them speak plain that the World may understand them The Faithful are not to be deluded with Ambiguities in a Point of so great concern to their Immortal Souls Reader be pleased to observe concerning the manner and Method of the Ensuing Treatise and Answer that the Discourse against Transubstantiation is faithfully here reprinted Section by Section and a Reply made to the Sections in their Order Also that because the Discourser against Transubstantiation would delude unwary Christians by making them believe that Catholics have no proof for this Doctrin from Scripture this first Part which is chiefly concerning Scripture Authority is publisht by it self to be consider'd distinctly to which in convenient time the Second Part is to be added Some ERRATA'S to be Corrected Pag. 18. in Marg. for Preface read Introduction p. 27. last line read under the species p. 42. in the Hebrew Citation read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bis p. 60. read Relicks Observe that in the Marginal Notes p. 43. 56 58 63. the word infra hath relation to the Second Part of the Answer which is not yet Published Transubstantiation DEFENDED In Answer to a Treatise Intitled A Discourse against Transubstantiation DISCOURSE Concerning the Sacrament of the Lord's Supper one of the two great positive Institutions of the Christian Religion there are two main Points of difference between Us and the Church of Rome One about the Doctrine of Transubstantiation in which they think but are not certain that they have the Scripture and the words of our Saviour on their side The other about the administration of this Sacrament to the People in both kinds in which we are sure that we have the Scripture and our Saviour's Institution on our side and that so plainly that our Adversaries themselves do not deny it ANSWER COncerning the Sacrament of Union the Lord's Supper which is the chief of those several positive Institutions of Religion which Christ hath Ordained in his Church there are many great differences even between Protestants themselves it is no wonder therefore if there are as many between Protestants and Catholics Of these the Author gives two instances the one about the Doctrine of Transubstantiation the other about the Administration of this Sacrament to the People in both kinds As for that of Transubstantiation he would have done well to have told us in what supposition he means to take the Word in his Discourse If he suppose the True Real and Substantial Presence of Christs Body in the Sacrament and take the Word Transubstantiation precisely as it signifies that Presence not with the Bread but by it's being chang'd into his Body this is a difference indeed and the only proper one in this supposition between him and Catholics in this matter But then if he would have proceeded sincerely and as one that was really Master of so much sense as he talks of in this Treatise he should have held to his Point and not impugned what he supposes but if he suppose no such Real or Substantial Presence of Christs Body and under the name of Transubstantiation fight expresly against the Real Presence through his whole Discourse as it is evident he doth and therefore ought to have call'd it a Discourse against the Real Presence and it's consequence Transubstantiation and not a Discourse only against Transubstantiation then the difference is not only as he would make it with the Catholics but with the Lutherans also and those of his own Communion as King James Bishop Andrews Mr. Thorndike and many others who profess'd to believe the Body of Christ to be present in the Sacrament no less truly than Catholics do But however he compose this difference with them yet the Catholics as for their Tenent do not think only as he says but are certain as I shall shew in the Process of this Discourse that they have the Words of our Saviour which they do not doubt to be Scripture on their side And for the other Point viz. the Administration of the Sacrament in both kinds they are sure that neither he nor any of his party have or ever can prove from the Scripture and our Saviours Institution that he laid a Command upon all the Faithful to receive it always in both kinds and this they constantly affirm But before I leave this Paragraph I cannot but desire the Reader to take notice of two things first That how sure soever the Author makes himself that he hath the Scripture and our Saviours Institution on his side yet his good friend Dr. Tillotson in his Rule of Faith which he makes Scripture only to be speaking in his own Name and that of his Party saith We are not Infallibly certain that any Book for example S. Matthew or any other of the Evangelists is so Ancient as it pretends to be or that it was Written by him whose Name it bears or that this is the sense of such
deluded Souls it will be necessary to examine the pretended grounds of so false a Doctrin and to lay open the monstrous Absurdity of it ANSWER And yet notwithstanding all this there is a Sect of men in the World so abandon'd and given up by God to the efficacy of delusion as confidently to deny this revealed truth and to impose this strange Negative Article of Faith of theirs That in the Sacrament of the Lords Supper there is not any Transubstantiation of the Elements of Bread and Wine into the Body and Blood of Christ at or after Consecration by any person whatsoever under no less penalties than the temporal loss of their Estates and Livelihoods the loss of their Lives the formal renouncing of the Catholic Faith and Religion which is dearer to them than their Lives and consequently Eternal damnation Therefore to undeceive which we hope is possible these deluded Souls it will be necessary to shew the real grounds upon which Transubstantiation is built that so the monstrous absurdity of the contrary Doctrin may be made to appear DISCOURSE And in the handling of this Argument I shall proceed in this plain method I. I shall consider the pretended grounds and reasons of the Church of Rome for this Doctrin II. I shall produce our Objections against it And if I can shew that there is no tolerable ground for it and that there are invincible Objections against it then every man is not only in reason excused from believing this Doctrin but hath great cause to believe the contrary FIRST I will consider the pretended grounds and reasons of the Church of Rome for this Doctrin Which must be one or more of these five Either 1st The Authority of Scripture Or 2ly The perpetual belief of this Doctrin in the Christian Church as an evidence that they always understood and interpreted our Saviour's words This is my Body in this Sense Or 3ly The Authority of the present Church to make and declare new Articles of Faith. Or 4ly The absolute necessity of such a change as this in the Sacrament to the comfort and benefit of those who receive this Sacrament Or 5ly To magnifie the power of the Priest in being able to work so great a Miracle 1st They pretend for this Doctrin the Authority of Scripture in those words of our Saviour This is my Body Now to shew the insufficiency of this pretence I shall endeavour to make good these two things 1. That there is no necessity of understanding those words of our Saviour in the sense of Transubstantiation 2. That there is a great deal of reason to understand them otherwise ANSWER In the handling of this Argument I shall proceed in this plain method I. I shall consider the solid grounds and reasons of the Catholic Church for this Doctrin II. I shall weigh the Objections which the Author makes against it And if I can shew that there is a real ground for it and that the Objections against it are weak and inconsiderable then every man is not only in reason obliged to believe it but hath great cause to reject the contrary First I shall consider the solid grounds and reasons of the Catholic Church for this Doctrin Which are at least these five 1st The Authority of Scripture 2ly The perpetual belief of this Doctrin in the Christian Church as an evidence that they always understood and interpreted our Saviours words This is my Body in this Sense Or 3ly The Authority of the Church in every Age to declare propose and exhibit when by misinterpretation of Heretics they are forc'd to it a more explicit Sense of the Ancient Articles of our Faith. Or 4ly The infinite Mercy and condescension of God to operate such a change as this for the comfort and benefit of those who receive this Sacrament Or 5ly The just dignity of the Priest whom God is pleas'd to make use of as his Minister for the working so miraculous a change 1st The Catholic Church hath always grounded the Doctrin of the Real Presence or Transubstantiation upon the Authority of Divine Revelation in these words of our Saviour This is my Body Now to shew the validity of this Proof I shall endeavour to make good these two things I. That there is a necessity of understanding these words of our Saviour in the Sense of the Real Presence or Transubstantiation From whence it will necessarily follow II. That there is no reason at all for the understanding them otherwise DISCOURSE First That there is no necessity to understand those words of our Saviour in the sense of Transubstantiation If there be any it must be from one of these two Reasons Either because there are no figurative expressions in Scripture which I think no man ever yet said or else because a Sacrament admits of no figures which would be very absurd for any man to say since it is of the very nature of a Sacrament to represent and exhibit some invisible grace and benefit by an outward sign and figure And especially since it cannot be denied but that in the institution of this very Sacrament our Saviour useth figurative expressions and several words which cannot be taken strictly and literally When he gave the Cup he said This Cup is the New Testament in my Blood which is shed for you and for many for the remission of Sins Where first the Cup is put for Wine contained in the Cup or else if the words by literally taken so as to signifie a substantial change it is not of the Wine but of the Cup and that not into the Blood of Christ but into the New Testament or new Covenant in his Blood. Besides that his Blood is said then to be shed and his Body to be broken which was not till his Passion which followed the Institution and first celebration of this Sacrament ANSWER First That there is a necessity of understanding those words of our Saviour in the Sense of the Real Presence or Transubstantiation For these two Reasons 1. Because although there be many figurative expressions in Scripture which all men allow yet this in relation to the Case in hand is not such 2. Although a Sacrament admits of Figures which no man is so absurd as to deny since it is of the very nature of a Sacrament to represent and exhibit some invisible grace and benefit by an outward Sign and Figure Yet the Figure doth not lie where the Author pretends it doth The Rule which men ought to observe in their discourse in relation to Figures is this That a Figure should not be used which the Auditor doth not easily apprehend to be so To compare therefore a Figure which all the World can easily understand to be so with an expression which no man can Construe to be a Figure according to the Rules of human Discourse is very absurd Yet such is the Authors instance from Scripture From whence he alledgeth that when our Saviour gave the Cup he
said This Cup is the New Testament in my Blood which is shed or more properly poured out for you and for many for the remission of Sins Did not our Lord plainly read in the minds of his Disciples that by the Cup they would understand that which was contained in the Cup If any one should advise the Author when he is thirsty to drink off his Glass would he be so inconsiderate as to swallow it together with the Wine Nay further so unhappy is the Author as to urge this instance of holy Scripture in the first place which alone is enough fully to clear the Point against him Neither the Apostles nor any men else could be so ignorant of the manner of human discourse as not to apprehend that our Saviour by the Cup meant what was contained in it which was most certainly Christs Blood for otherwise it could not be said of it as it is Luke 22. 20. that it was then poured out for the Apostles and for many for the remission of Sins it is said is poured out in the Present Tense not shall be poured out in the Future therefore here can be meant only the Blood of Christ as now poured out in the Sacrament for them not as it was afterwards shed from his Crucified Body upon the ground The Original runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where in construction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Wine as a Figure only of Christs Blood or signifying its virtue could not be poured out for the remission of Sins You might with more congruity of Speech affirm of an Image of the Blessed Virgin This is that which conceived the Son of God because in this there is some plain resemblance to the Prototype Beza a great Critic in his way though an Adversary to the Catholic Doctrin in this Point not being able to deny this Proof would rather have the Scripture to be thought false although that be the whole Foundation of their Faith than change his Opinion and saith that it is a Solecism and should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He concludes that the holy Spirit or St. Luke that divinely inspired Pen-man the most eloquent of all the Evangelists could be sooner mistaken though in a matter of so great moment than himself or else he would have the Scripture to be falsified and corrupt in this place and not himself For he acknowledges that all the ancient Manuscripts which he had seen and even his own which was of great Authority and of venerable Antiquity venerandae Antiquitatis together with the Syriac Version to which he gives this Elogy that it was deservedly accounted to be of greatest authority maximae meritò authoritatis did conspire together to refer the effusion of Blood to the Cup. The Author therefore and all that separate from the Catholic Church in this Point must either at last be forced to confess here as Beza doth concerning those words of our Lord This is my Body That this saying thus exprest cannot be retained but it must prove Transubstantiation after the manner of the Papists or else that the Holy Scripture the Foundation of Christian Faith is made invalid So that it is plain from what hath been said that the Cup is here put for what is contained in the Cup and that the words so taken do signifie and operate a substantial Change not of the Cup but of the Wine in the Cup and that not into the New Testament or Covenant but into the Blood of Christ in which this New Covenant or Testament is made sealed and confirmed Besides that his Blood is said here then to be poured out and his Body then to be broken and given for us which they could not be unless they were then really in the Sacrament because the Passion wherein his Body was peirced only not broken as in the Sacrament and his Blood was shed from his Crucified Body upon the ground not only poured forth from one Vessel to another and drunk as in the Sacrament followed the Institution and first Celebration of this Sacrament DISCOURSE But that there is no necessity to understand our Saviour's words in the sense of Transubstantiation I will take the plain concession of a great number of the most learned Writers of the Church of Rome in this Controversie Bellarmin Suarez and Vasques do acknowledg Scotus the great Schoolman to have said that this Doctrin cannot be evidently proved from Scripture And Bellarmin grants this not to be improbable and Suarez and Vasques acknowledg Durandus to have said as much Ocham another famous Schoolman says expresly that the Doctrin which holds the Substance of the Bread and Wine to remain after Consecration is neither repugnant to Reason nor to Scripture Petrus ab Alliaco Cardinal of Cambrey says plainly That the Doctrin of the Substance of Bread and Wine remaining after Consecration is more easie and free from Absurdity more rational and no ways repugnant to the Authority of Scripture nay more that for the other Doctrin viz. of Transubstantiation there is no evidence in Scripture Gabriel Biel another great Schoolman and Divine of their Church freely declares that as to any thing express'd in the Canon of the Scriptures a man may believe that the substance of Bread and Wine doth remain after Consecration and therefore he resolves the belief of Transubstantiation into some other Revelation besides Scripture which he supposeth the Church had about it Cardinal Cajetan confesseth that the Gospel doth no where express that the Bread is changed into the Body of Christ that we have this from the Authority of the Church Nay he goes farther That there is nothing in the Gospel which enforceth any man to understand these words of Christ this is my Body in a proper and not a metaphorical Sense but the Church having understood them in a proper Sense they are to be so explained Which words in the Roman Edition of Cajetan are expunged by order of Pope Pius V. Cardinal Contarenus and Melchior Canus one of the best and most judicious Writers that Church ever had reckon this Doctrin among those which are not so expresly found in Scripture I will add but one more of great authority in the Church and a reputed Martyr Fisher Bishop of Rochester who ingenuously confesseth that in the words of the Institution there is not one word from whence the true Presence of the Flesh and Blood of Christ in our Mass can be proved So that we need not much contend that this Doctrin hath no certain foundation in Scripture when this is so fully and frankly acknowledged by our Adversaries themselves ANSWER The Author hath had very little Success yet in that which he calls a Discourse against Transubstantiation therefore because he would now do some Execution he is forc't to come down to his Adversaries
to sharpen his blunt Weapons Which notwithstanding will prove no advantage to his Cause He here then tells us in his first Period That he will take the plain Concession of a great number of the most Learned Writers of the Church of Rome in this Controversie that there is NO necessity to understand our Saviour's Words in the Sense of Transubstantiation But what if it manifestly appear from the Words of these Writers that he takes this by force which they never gave him since they all thought themselves bound to accept the Words in that Sense which they acknowledge the Church to have given of them as deducible from Scripture by necessary Consequence tho' not so plainly prov'd from the bare Words consider'd by themselves as you shall see from their Authorities hereunder cited Then he proceeds like a false Mustermaster to make up the number of his List by calling Men that are not in it to answer to other Names than their own Bellarmin Suarez and Vasquez do acknowledge Scotus c. Again Bellarmin grants this not to be improbable and Suarez and Vasquez acknowledge Durandus to have said as much Here they are wheel'd about a second time to make the greater Show yet there are but two Men in effect after all this calling The Author says Bellarmin and Suarez and Vasquez say Such a Man said such a Thing Why such a blundering sort of an Evidence would be flung out of any inferior Court of Judicature it faulters so manifestly at the very beginning that we may assure our selves it can never speak clearly Let us see therefore what Scotus saith for himself his Words are these If you say that Christ by saying This is my Body doth plainly teach us that the Bread doth not remain for then the Proposition would be false this is not cogent for supposing so that 't is but a Supposition still the Substance of Bread did still remain the Substance of Bread is not demonstrated here but what is contain'd under the Bread as now the Accidents are shew'd for then the Proposition would be false but the Sense is that which shall be contain'd under this sensible Sign is my Body Mark how much Scotus favors the Author's Opinion of the Senses being Judges of what is in the Sacrament Again he saith The truth of some things that are to be believ'd is more explicitly set down than in the Apostolic Athanasian or Nicene Creed and in brief whatsoever is by the Catholic Church propos'd to our Belief is to be held of the substance of Faith after a solemn Declaration made by the Church he gives the Reason afterwards Because the Scriptures are Expounded by the same Spirit by which they were made And thus he concludes telling us in plain terms That the Church therefore chose this Sense of Transubstantiation because it is true for it was not in the Power of the Church to make it true or false but of God Instituting it But the Church Explain'd the Sense which was deliver'd by God. And if it be so that Transubstantiation was the true Sense and that before the Declaration of the Council then there was a necessity to understand our Saviour's Words in the Sense of Transubstantiation according to Scotus as well before as after the Council since 't was the Sense deliver'd by God. Therefore when the Author saith he hath the plain Concession of a great number of the most Learned Writers of the Church of Rome reckoning Scotus in the first place that there is NO necessity to understand our Saviour's Words in the Sense of Transubstantiation he saith that which is not true Bellarmin indeed grants what Scotus said of the substance of Bread remaining notwithstanding its being converted into the substance of Christs Body as I shall presently shew that it is not ALTOGETHER improbable Non omnino improbabile altho' there may be great Improbability in the thing notwithstanding mark the Word which the Author is pleas'd to leave out that there is no place of Scripture extant so express as that without the Declration of the Church which notwithstanding clears the whole matter can evidently compel us to admit of Transubstantiation viz. in the Sense of the Thomists whose way of Explication of it is somewhat different from Scotus's But that not being of Faith there ought to be no Controversie about it and therefore the Council of Trent directly Condemn'd neither of these Ways And Durandus himself after he has Discours'd Problematically upon the Point like a Schoolman at last concludes solidly That that is not always to be chosen in matters of Faith which hath fewest difficulties consequent to it That the substance of Bread and Wine is chang'd into the substance of Christs Body That that only is principally effected in this Sacrament which is signified by the form of the words viz. of Consecration Which Argument being urg'd by him from Scripture for Transubstantiation is a plain Evidence that he did not deny the necessity of understanding our Saviours words in that Sense For he concludes positively from Scripture that both these things are made to be in this Sacrament viz. The Existence of the Body of Christ and the Conversion of the Bread into it And what is this but Transubstantiation Therefore what the Authors abovemention'd say concerning Scotus and Durandus is to be applied rather to their particular manner of explicating the Doctrin of Transubstantiation than to the thing it self since many other Authors do not think them to be mistaken in the Point Ocham seems to allow that the substance of Bread may remain tho' it forsake its accidents and the substance of Christ's Body doth not forsake them and this according to him was one way of solving Transubstantiation which he is far from saying to be contrary either to Reason or Scripture Petrus ab Alliaco Cardinal of Cambray was of Opinion that it was possible and not repugnant to Reason nor the Authority of the Bible nay that it was more easie to be understood and more reasonable that the substance of Bread should remain there where the Body of Christ begins to be and that so the substance of the Bread should be said to pass into the subsance of the Body of Christ So that here is Transubstantiation still plainly maintain'd in his Sense and he doth not believe that there was need of any other Revelation for it than Scripture Gabriel Biel tells us that although it be expresly deliver'd in Scripture that the Body of Christ is truly contain'd under the Species of Bread and receiv'd by the Faithful yet it is not found expresly in the Canon of the Bible how the Body of Christ is there whether by the Conversion of something into it or whether the Body of Christ begins to be with the Bread without Conversion the substance and accidents of the Bread remaining But he doth not deny the former of these ways to be
one should hold up a true piece of Gold which is discoloured so by Sulphur that it looks but like Silver and should be informing us that this is a piece of true Gold we should before he hath spoke his words conclude it was but Silver So it would have been prejudice in our Lord's Disciples to have concluded of the determinate nature of that which he held in his Hands when he was going to tell them what it really was viz. his Body before he had fully pronounced the Proposition saying This is my Body Which the Sacramentarians and our Author do rashly determining the thing which appears as Bread to be so in Substance upon the exhibiting the Species and saying This which notwithstanding when the Proposition is finished is in the Sacrament made and declared to be the Body of Christ This therefore being a Pronoun demonstrative it is enough that it exhibits something unto us under a certain outward appearance without signifying distinctly and clearly the whole nature of the thing for it is the propperty of the Attribute or thing that is affirmed of another to add clearness to the subject or thing of which it is affirmed by explaining the nature of the thing intended to be demonstrated in the Proposition more fully otherwise the Proposition would be ridiculous as if one should say this Bread is Bread or this my Body is my Body This therefore in the Proposition This is my Body only discovers some Real Thing which appears in such a manner as for instance the Species of Bread to the Senses which our Saviour who was Truth it self who did know the truth of all things and could alter the nature of any Created thing by his Word declares fully unto them to be his Body tho' under such an appearance so that whether the change was made before or at that very instant of time when our Lord spake the words the latter of which is the general opinion of Catholics the Proposition is strictly true in a proper Sense I shall only premise one thing more before I examin the Authors pretended proofs from Scripture because I would by no means make the breach betwixt us wider than it is which is this That Catholics acknowledge a Figure in the Sacrament no less than Protestants Thus the Bread and Wine before Consecration being distinct things and separate one from the other do resemble Christs Body and Blood separated upon the Cross and his Soul separated from his Body altho' they could not do this in their own nature and till after the first Institution they were exposed upon the Altar for such a use as might make us consider them as such resemblances since there is not so much of natural likeness as to call the Idea of the Passion into our mind We believe also that after Consecration Christs Body in the Sacrament under the Veils of the Species of Bread and Wine is a Figure Similitude or Examplar of the same Body of Christ as it suffer'd upon the Cross in like manner as his Body when newly born was a Resemblance and Exemplar and express Image of his Body at full growth But this we conclude not from those words of our Lord This is my Body which must still be understood in a proper Sense but from the nature of the thing it self after the Institution known to be made From whence we firmly believe the Body of Christ to be there it being of the nature of a Sacrament to represent and exhibit somthing more unto us than what it outwardly appears to be I now proceed to consider the Expressions which the Author produceth out of Scripture by which he would prove a Figurative Presence of Christs Body in opposition to a Real one in the Catholic Sense And this being the main Proof upon which those who have renounced the Authority of the Church do pretend to build their Faith since they allow that nothing ought to be admitted as an Article of Faith which is not clearly deduced from hence and consequently nothing ought to be condemned as contrary to the Christian Faith but what is manifestly repugnant to this From hence then it is that he should bring an evidence which is able to overthrow the Authority of so many Councils and several of them General ones as have determined this Point against him and to shew plainly that the whole true visible Church of Christ which hath for near MDCC years received the Doctrin of the Real Presence of Christs Body hath erred in so necessary a Point of Faith and been guilty of Idolatry even grosser than that of the Heathen World as the Author pretends notwithstanding the Evidence of the same Holy Scripture that the Holy Spirit shall lead it into all Truth and that the Gates of Hell shall not be able to prevail against it Let us see therefore how well he acquits himself in this vast enterprise of so great concern to the Christian World. His Argument from Scripture is this there are other expressions in Scripture which are taken figuratively therefore this must be so taken Out of the innumerable like expressions in Holy Scripture as he is pleased to term them he citeth two very different sorts The first are barely figurative such as are used in ordinary human discourse as well as Scripture without preparing of the mind of the Hearer beforehand that he may receive them Then he compares the words of our Lords Institution to a Dream or Vision of the Night that was to be interpreted which indeed hath something more of resemblance than the former expressions which he alledgeth because it being known that the things which are represented in Dreams and Visions are not real but imaginary yet since they are sometimes considered as representing real things that are to come to pass they are of the nature of Signs of Institution and so may come nearer to the Case in hand But he seems to be soon weary of these resemblances which being so different in nature one from the other are not like to agree to the same third thing the Sacrament Then he flies from Scripture to Justin Martyr's Testimony concerning the ancient form of the Passover used by the Jews Yet he knows not whether he should stick to this expression which is Sacrifical or Sacramental and so most likely to resemble the Sacramental about which he argues or the former which are not so For he begins his Periods thus Whether we consider the like expressions in Scripture as where our Saviour saith c. or whether we compare these words with the ancient form of the Passover And I am sure these are not of a like nature with the other Surely there is no Man of common Sense that can admit of such a sort of Proof as this from one Author that so fluctuates in his judgment since it hath the visible Character of Falshood in its very Front and condemns the Real Presence of Christs Body in a proper Sense which was never
away and will walk no more with him in the Communion of his Church Having thus made it to appear that these words of Christs Institution This is my Body according to the Rules of human discourse ought to be taken in a proper Sense not only if considered in themselves but especially if we regard what Christ hath said before touching the Sacrament to dispose his Apostles thus to believe them it will necessarily follow that those words also of the Institution This do in remembrance of me which relate chiefly to the Priests Power and Duty as the other did to the Body of Christ in the Sacrament and which St. Paul explains in these words As often as ye eat this Bread and drink this Cup ye shew the Lords Death till he come ought not to be considered as a determination of the former words of the Institution in a Figurative Sense after the Sacramentarian way but as a Declaration of one great end of the Sacrament viz. The calling to mind and setting forth of Christs Death till he comes which is so far from being a Reason to prove that Christs Body is not Really there that on the contrary this Commemoration and Annunciation is founded upon the Real Presence of Christs Sacrificed Body and Blood in this Sacrament since without this it could not be done so effectually in Christs Church as now it is For as the Jews in eating the Peace-Offerings did remember that they were slain for them so by Offering here the Real Body of Christ after the manner of an unbloody Sacrifice we commemorate and set forth in this lively Exemplar that Bloody Sacrifice which Christ himself offered in a different manner upon the Cross and receive the benefit thereof which we need not to question since he gives us daily of this Victim to feed upon in the Blessed Sacrament tho' without the horror of Blood. Shall Christians then under a pretence of Celebrating the Memory of the Passion in the Eucharist evacuate Christs Institution by taking away from this pious Commemoration that which he out of his tender love hath given us as most efficacious in it for the good of our Bodies into which this Sacrifice of Christs Body being received Sanctifies them and Consecrates and prepares them for a Glorious Resurrection as wells as for the good of our Souls Ought we not to consider that Jesus Christ doth not only Command us to remember him but likewise that we should do this by feeding upon his Sacramented Body and Blood since he doth not say that Bread and Wine should be a Memorial of his Body and Blood but that in doing what he prescribes us to do which is that in Receiving his Body and Blood we should remember him And what more precious and lively Memorial could he give to his Disciples and to all his beloved Children what better Legacy could he bequeath them at his departure out of the World than this If the the Primitive Christians were inflamed with Zeal and Devotion when they approached to the Monuments where the Bodies only of Holy Martyrs lay Intombed more especially if they could but touch any of their precious Reliqus being by this means stirred up to a Pious Memorial and imitation of their Holy Lives and Deaths and therefore did Religiously preserve the smallest pieces and even the Nails of that Cross upon which Christ suffered Commemorating thereby his Holy Passion how much more then should our Memory and Love be excited when we approach to the Holy Altar and know that we Receive there tho' veiled under the Sacred Symbols the very Body and Blood of our Lord who Sacrificed himself for us enlivened and quickened by his Grace and Spirit I could now proceed to shew for the further confirmation of what I have here alledged from the Authority of Holy Scripture that unless the words of St. Johns Gospel above mentioned as also the words of our Saviours Institution be taken in the Sense of the Reality or Transubstantiation that there is no promise to be found in Holy Writ of any Spiritual vertue to accompany this Sacrament so that our Adversaries whilst they are so eager to oppose the Reality do as much as in them lies destroy the nature and end of this Blessed Institution and have no argument at all to use against the Socinian who denies the Real Vertue as well as the Real Presence of Christs Body in the Sacrament Which is the reason why I do sometimes term this Vertue which the Author without ground conceives to be in this Ordinance tho' separate from Christs Real Body Imaginary because there is no reason to conclude the vertue of the Body to be here from Scripture unless the Body be so too not that I would derogate at all from the vertue of Christs Body which by reason of the Hypostatical union is Infinite But this task is already performed by a Learned Modern Author And the Reader may easily discern the Truth of what I have here asserted by inspecting such places of Holy Scripture as relate to this Sacrament into the number of which they will not allow the sixth Chapter of St. Johns Gospel to be admitted Having therefore thus explained those places of Holy Scripture which relate to the Blessed Sacrament as also those other Forms of speaking both of Divine and Human Authority which the Author is pleas'd to compare with the Words of our Lords Institution and shew'd upon comparing them together that they will not at all fit his purpose but prove the quite contrary to what he would have them to do I shall now sum up such of the Reasons and Arguments for the understanding the Words in which our Saviour Instituted this Blessed Sacrament in a proper Sense as the Catholic Church expounds them as are plainly deduced from the Nature and End of this Holy Institution and the Manner of expressing it in Holy Scripture which I intreat the Christian Reader seriously to consider of and so conclude this Head of Discourse 1. Because Christ the great Lover of Souls never spake to his Apostles and Disciples in Figures and Parables which had any obscurity or difficult Sense especially if the Discourse related to the Practice of a necessary Duty with an intention to keep them in Ignorance but that their humble and well disposed minds might be the more excited and inflamed with a desire of inquiring into and understanding the true meaning of what he said and that they might the better retain it And because in all such cases even of less difficulty than this of the Sacrament as particularly in the Parable of the Sower of Seed altho' the Mystery concerning the success of the Gospel which was herein prefigured was not necessary for every one to know as that of the Eucharist was Christ did fully explain himself to his Disciples who were also to instruct others Therefore since the words of the Institution of the Blessed Sacrament if understood Figuratively as the