as that of his Body which was to be broken for us From hence 't is apparent that the Breaking and the Communion are so firmly joyned to this Action that without them 't is not indeed a Sacrament Let those who so frequently urge that He hath said it teach us after what manner He gave his Body to his Disciples during his Weakness before his Resurrection and Glory as also before his Passion and Death Is it not in breaking Bread for 'em himself who was in some sort broken before he suffer'd and that by his own hands and not by those of his Enemies since the Sacrament preceded the Sacrifice Is it not according to the custom of all Sacraments that he spake of it in giving it a Name expressive of the Effect and in saying that 't is not only what he represents but that which he offers to those who desire to receive it Who perceives not that our Corporal eating does assist at the same time and is a means to excite our â—ouls to a â—piritual one which is absolutely dependent on Faith 'T is certain that many have been afraid after the Blessing to give the Bread the name of Bread lest it should be taken for ordinary Bread But St. Paul calls it Bread four times at least for fear that as by the Capernaites or Romans it should be taken for Flesh he said also the Cup is the Communion of the Blood of Christ for fear it should be believ'd the Blood it self We cannot doubtless approach these Sacred Signs with too great Reverence since by their means the things they signifie are convey'd to us or at least so offer'd that 't is but desiring 'em and we may receive ' em Faith serves as a Mouth to us and our Souls in some sort eat and drink the Body and Blood of Jesus Christ as our Bodies eat and drink the Bread and Wine which represent ' em Thus the Fathers to stir up a Peoples Devotion and engage 'em to the profound Respect of Holy Things used certain ways of speaking which were not to have been believed had they not been figurative Their mighty Zeal which perswaded 'em they could never say too much left 'em no room to imagine that their Metaphors Metonymies and Hyperboles would one day pass for Articles of Faith They could never have thought that from the Flowers of their Rhetorick would have grown such a monstrous Doctrine or that from the Weakness or Malice of men their serious and devout Meditations would have been turn'd into Chimerical Notions But having endeavour'd to improve each others Expressions they have unhappily contributed without thinking of it to a Mystery they as yet knew not and have by their Arguments helped to strengthen it's Abuse Their Evidence is every day cited to this purpose the Transports of their Thoughts and their extraordinary heights of Speech are urged as undoubted Testimonies of the simple Truth Though the same Writings of these Fathers are so expounded that we may say of them as of the Holy Scriptures That those things which are clear and manifest remove the Scruples raised by such which are difficult and obscure yet the great Doctors of the Age whatever Reasons have been shewn 'em to the contrary forbear not to impose on the Credulity of the People who as the highest Peice of Devotion daily worship a bit of Bread and in this are so far prevail'd with by Custom that they are even ready to massacre those who will not believe it Add to the Errors of Speech the long Conversation the Primitive Christians held with the Heathens of whom they have not only borrowed Temples Altars and Images but also Habits Gestures Numbers and Mysteries you 'll find that after their Example they have omitted nothing that may render their Religion pompous and suitable to the Grandeur of the World that they could not stoop to the simplicity of the Gospel preferring rather the Appearance of things than the real Truth Those who have read but a very little must confess that they scarce see any thing in their Churches which they have not borrowed from the superstitious Gentiles And not to speak of any thing but what relates to our Subject of Discourse they worshipp'd no Images but what must be consecrated being perswaded the Deities they represented were fixed to 'em by the power of their magical Operations Those Christians who have not been satisfy'd with the Terms of Blessing and giving of Thanks have been so pleas'd with that of Consecration that in time they believed a Virtue and Efficacy in it hence proceeded the Observation of many mysterious Ceremonies an Affectation of certain Words often repeated besides a Presumption of adding others to those of Jesus Christ's that they might not be wanting either in their Numbers or Virtue Hence arose the Name of Transubstantiation so ill understood and so ill made use of that without the Explication they give of it 't would not be in the least significative of what they design it This is a Doctrine which as much as 't is possible destroys the Humanity of Jesus Christ and which frames to it self a God in which no reasonable Creature can believe This is the Source from whence flow such Streams of Contradictions and unallowable Consequences that they both scandalize and discourage the greatest part of Men they obstruct the Conversion of the Infidel and confirm the Atheist in his Unbelief 'T is indeed a horrible Abuse of those Sacramental Words This is my Body to place a Power in 'em in these lattertimes of changing the Bread of the Eucharist into the incorruptible Body of Jesus Christ to be receiv'd in by our corruptible ones without any Need or our finding any extraordinary Effect or Advantage by it The Text is much more express that says The Word was made Flesh yet no one believes that by Transubstantiation the Divine Nature was changed into the Humane So from the Sacramental way of speaking that says This is my Body no one ought to infer that the Substance of the Bread is converted into the Substance of the Body of Jesus Christ What Virtue what efficacious Use has not been allowed to Baptism both by the Scripture and the Fathers By it we put on Jesus Christ and partake not only of his Death and Burial but his Resurrection also By it we are in an Instant made new Creatures we pass from Sin to Justification and ascend from Earth to Heaven However Holy and Celestial the Eucharist is what more abundant Graces can it bestow on us than the Confirmation of these same Priviledges the Operations of the same Spirit the first Fruits of the same Transfiguration and Glory Yet for this only the Learned of the Times have sought out many Inventions that exceed the Capacity of Men and subvert all Orders and the very Principles of the True Doctrine From their hollow brain is produced an idle vain thing that is void of all Substance a real Apparition which presents it self
getting Riches of making their Fortunes of building fine Houses is not their ordinary Conversation we may with Reason say their Ambition is much higher than that of others since no worldly Greatness can confine it They know very well the right Use of things what Advantages men possess'd of Honours and great Offices may with Decency and necessarily claim but those are ignorant for whom they take pains who are alwayes heaping up Riches projecting mighty Designs and erecting such vast prodigious Buildings that their whole Life is not long enough to finish ' em They believe no one ought to be called either Judicious or Reasonable but he who in earnest labours after the attainment of his sovereign Good and Happiness and 't is with pity they look on those who busie themselves so perpetually about the things of the Earth as if they pretended not in the least to any part in Heaven 'T is with trembling and sorrow they observe the confidence of those who stick at nothing whereby they may gratifie their Appetite and Senses to whom the steps of Goodness seem but as Degrees to Evil and who become Great and Powerful but that they may commit all sorts of Crimes unpunish'd and tyrannize òver their Fellow Creatures They absent themselves as much as possible from the Conversation of bad men and because they are less given to Flattery they are look'd on as less agreeable 'T is painful to them to be complaisant to those that are displeasing to them nor can they approve of Error and Vanity they cannot admire what God condemns or shew any Signs of Joy in their Faces for that which their Hearts are sad Whatever Trouble or Dissatisfaction they may meet with in this uneasie Conversation whatever Hatred or Aversion they have for all these things their Severity is yet less than their Charity They don't under colour of renouncing the World spend all they have nor do they advance their own Fortunes by the Ruine of any one They know they should be worse than Infidels did they not take Care of their Families and that 't is God's Command That those who work not ought not to eat 2 Thess 3. 10. Therefore as the day of Rest is kept Holy by 'em so those of working are employ'd in honest Labour But they are so far from believing that they have no other end in this World but the doing their own Business in it that they frequently cry out with their Master Here I am O God to do thy Will And though they live or rather languish as out of their Element being alone amidst the Multitude and Strangers even amongst their Brethren although their Integrity and purity of Life is look'd on as Folly and their Strength as Weakness yet they are not concern'd that they suffer for doing well and value not their Reputation if they can but preserve their Conscience They know very well that if they pleas'd Men they should not be true Servants of God that 't is impossible to believe in him and yet passionately to pursue the Glory of this World which certainly becomes bitter to 'em when they begin to have a just Sence of the Sweetness of Jesus Christ They are satisfy'd that this Life is but a Passage a place of Tryal or rather a Field of Combat where those that fight not must not expect either Honour or Reward 'T is extreamly difficult on this occasion to reconcile the Knowledge of so many great Doctors with their Obdurateness I cann't imagine how they can think of the Gospel and yet reflect not on their own Consciences I am amaz'd that such Manifestations as they have don't oblige 'em to own and to say We are out of the way certainly and the Profession we make is absolutely contrary to that of Jesus Christ and his Disciples 'T is said That such who will live righteously shall suffer Persecution How then do we suffer The Princes and People are of our side we enjoy the Pleasures and Delights of the Earth our Lot is always on a fair Ground And if this makes not the Kingdom of this World what is it that can do it Shall we reckon the Vows of Poverty the Fastings and the Rigors some of our Party suffer But they are so far from being blam'd hated or persecuted for these things that they are rather honour'd and receive Rewards for ' em Besides these voluntary Afflictions are of Humane Invention and of the nature of those concerning which the Scripture says Who hath requir'd this at your Hands I wonder that the Pharisees of the Age have no Consideration of these things since Sufferings are so nearly link'd to the Profession of Christianity that I know not whether we can say that those who have not been under some Persecution have yet commenc'd Christians For if in any Province or Country the Blessing of Heaven which perchance favourably countenances the pious Zeal of some one Age suffers Religion to flourish and possess the Gate of it's Enemies Gen. chap. 22. vers 17. and chap. 24. vers 60. in a little time Error and Insolence the common Attendants of Prosperity the Practises of Satan and his Emissaries change and corrupt it make it emulate the Religions of the World and despise it 's own original Simplicity Shall the Servants be greater than their Master shall they have the benefit of the Joys he has procur'd for 'em and partake of his Glory without bearing a part in his Torments and Patience No No 't is necessary that they find their Pleasures amidst Grief and Sorrows as the Rose amongst the Thorns and that it fares with them as with Joseph who became greater by his Banishment and as with Job who grew young by his Calamities They ought to esteem it a singular Favour as St. Paul did that is given them not only to believe in Christ but to suffer for his sake Philip. chap. 1. vers 29. and to think that they suffer very little in comparison of that Reward they hope for Hope and Charity are the inseparable Companions of Faith all three together made a true Believer and these three are infallible Marks of one I don't mean that Faith which is obscure blind weak and wavering that is an effect of Birth Opinion Custom and Tradition that is always doubting and is easily scandaliz'd that does not mortifie the Affections that makes us not forsake the World or our Selves and which faints under Persecutions I don't mean that Faith which follows Jesus Christ for Interest and only Advantage and of all his Miracles considers that chiefly which multiplied the Bread But I speak of that which is manifest certain and constant that proceeds from the Power of the Holy Ghost from the Words of Eternal Life from Prayer and Humility which is not acquired but revealed that enters not into the Heart of those who believe after a humane way I speak of that Faith which removes from us the Cares of this Life that ravishes us with the Admiration of
rather belong to Emperours and Terrestrial Princes than to the Ministers of Jesus Christ who has assured us that his Kingdom is not of this World John 18. 36. Which is a certain Argument that under the name of Spiritual this Temporal Power is but a Tyrannical Usurpation much more grounded on the Predictions of the Revelations than the Precepts of the Gospel 'T is an Empire whose Princes are as so many Slaves to Ambition and Covetousness whose Votes are to be bought and who in the Election of a Head that has no Power but what he attributes to himself do bear a part even with Kings who are scared without reason by his imaginary Thunder What likelihood is there that the Truth of God or rather God himself can be found amongst so much corruption and Bribery which fills the Conclave That Holiness cannot be fix'd in its Throne but by the mercenary suffrages of these Men That St. Peter cannot preserve his Chair safe but by secret and unjust Contrivances What likelihood that men led by Interest which doubtless is the greatest God they own and men whose manners are so impure and depraved can any long time agree with the purity of the Gospel And by what Vices could they more justly fall into a Reprobate sense 'T is really a very strange thing to me that the Doctors of the Roman Church imagine themselves upon an ill-grounded Presumption to be the most reasonable of all men and perceive not that they may err as well as those who cry'd out The Temple the Temple Jer. 7. 4. as they do now the Church the Church If it be so that it cannot err why could not St. Peter from whom it receives this great Privilege bestow it on that of Antioch What could his Death contribute more to it than his Life What signifie Places which have not had any particular Promises or Seats which are not more ancient than others In what have the Errors of Asia out-done those of Europe What Holy Oracles have ever fore-told that Rome should be the Jerusalem of the Universe What an unhappiness has it been to other Churches that they have not been able to continue even one Age without their Impurities when the Church of Rome alone has been for fifteen free from Error If she must persevere in the Faith even to the end what did St. Paul think when he plac'd her amongst the wild Branches grafted on the Olive tree and consequently more liable to be cut off than its own natural ones and why would he pronounce a threatning upon her which was never likely to come to pass Those certainly who have design'd to build her up have ruin'd her and those who have enrich'd have destroy'd her 'T is extremely hard to make a just agreement between the love of the things of the Earth and those of Heaven Or can Faith Piety or Virtue subsist long amidst Luxury and Abundance Corruption generally begins with our Manners which when once so perverted as to arrive to their height they have no manner of Respect for those things that are Sacred nothing then so Holy or Religious which they turn not into Profaneness 'T is then men cannot away with the pure Doctrine 't is then they make Doctors after their own fashion that those are invested with Authority who least deserve it and who insolently violate the Divine Commands 'T is then their Preachers become fearful and cowardly holding many things as indifferent which are indeed very pernicious and thus at length they allow what at first 't was uneasie to 'em even to connive at The Romish Religion has been too long consistent with the Power of the World the Princes and Nobility the Magistrates and People side with it and have for many Ages supported its Authority This is a sign of it s not being the true Church since that frequently needs Tryals of Affliction and whose greatest Enemy is the World it self I must confess that sometimes the Preaching of the Gospel does convert whole Towns and Provinces nay even Kingdoms but they continue not long without disturbance the Jealousie of their Neighbours the Treachery of their own People and Servants set on foot by the Church of Rome and what is worst of all their abuse of Gods blessings and their prosperous Condition which is generally attended by a corruption of Manners do in a little time create to 'em Crosses and Disquiets Their Tranquillity and Peace would be extraordinary and wonderful if it lasted one Age but this Terrestrial resting-place is not appointed for their Happiness How long has the Reign of Jesus Christ been that of this World how long have the Nobles the Learned and the People submitted to the Jurisdiction of the Church How long has it been that true Christians have not been persecuted How long since Servants are become greater than their Masters And by what new Gospel have they made even Caesars and the Princes of the Earth Tributary No no there is no Society of men let 'em be what they will can have the name of a Church by any Temporal Estate but by the alone Profession of Embracing and of teaching the incorrupted Doctrine and the Truth Thus the Doctors of the Age with an insufferable Confidence brag that they have not in the least alter'd either the Commandments of the Law or the Articles of Faith but that they have closely adhered to the very foundation of ' em But is it not to break the Law which God pronounc'd with his own Mouth and writ with his own Hand sometimes to accuse it of being insufficient and then of superfluity and to retrench such words from it as they like not when they deliver it to the people Is it not to violate the Faith to apply themselves to any other Mediators than Jesus Christ and to subvert that Order he has appointed both for a Form of Prayers and that of Sacraments Those who have but an indifferent knowledge of the Pagan Religion must own that three parts of what they see practis'd in the Celebration of the Mass as to their Habits their Gestures or Ceremonies were the invention of and established by Numa Pompilius King of the Romans Yet no one has so much as thought of making him pass for a Prophet or a Messenger sent by God seven hundred years before the coming of Jesus Christ to declare what sort of Worship and Religion that of the Christians should be But hereupon to satisfie you they give you fine words telling you that these Ceremonies of the Heathens by introducing of 'em into the Church are sanctify'd By the same reason those things that were borrow'd by the Jews of Idolatrous Nations and which they brought into the Temple should have been sanctify'd even by the Temple But neither Priests or Prophets ever imagined they could appease the jealousie and anger of the Eternal by a specious excuse so well devis'd 'T is unseasonable to use the flowers of Rhetorick and to entertain those with glittering