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A62557 A discourse against transubstantiation Tillotson, John, 1630-1694. 1684 (1684) Wing T1190; ESTC R15192 30,129 49

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Mankind And of this the more discerning persons of that Church are of late grown so sensible that they would now be glad to be rid of this odious and ridiculous Doctrine But the Council of Trent hath fasten'd it to their Religion and made it a necessary and essential Point of their Belief and they cannot now part with it if they would it is like a Millstone hung about the neck of Popery which will sink it at the last And though some of their greatest Wits as Cardinal Perron and of late Monsieur Arnaud have undertaken the defence of it in great Volumes yet it is an absurdity of that monstrous and massy weight that no humane authority or wit are able to support it It will make the very Pillars of St. Peter's crack and requires more Volumes to make it good than would fill the Vatican And now I would apply my self to the poor deluded People of that Church if they were either permitted by their Priests or durst venture without their leave to look into their Religion and to examine the Doctrines of it Consider and shew your selves men Do not suffer your selves any longer to be led blindfold and by an implicit Faith in your Priests into the belief of non-sense and contradiction Think it enough and too much to let them rook you of your money for pretended Pardons and counterfeit Reliques but let not the Authority of any Priest or Church persuade you out of your senses Credulity is certainly a fault as well as Infidelity and he who said blessed are they that have not seen and yet have believed hath no where said blessed are they that have seen and yet have not believed much less blessed are they that believe directly contrary to what they see To conclude this Discourse By what hath been said upon this Argument it will appear with how little truth and reason and regard to the interest of our common Christianity it is so often said by our Adversaries that there are as good arguments for the belief of Transubstantiation as of the Doctrine of the Trinity When they themselves do acknowledge with us that the Doctrine of the Trinity is grounded upon the Scriptures and that according to the interpretation of them by the consent of the ancient Fathers But their Doctrine of Transubstantiation I have plainly shewn to have no such ground and that this is acknowledged by very many learned men of their own Church And this Doctrine of theirs being first plainly proved by us to be destitute of all Divine warrant and Authority our Objections against it from the manifold contradictions of it to Reason and Sense are so many Demonstrations of the falsehood of it Against all which they have nothing to put in the opposite Scale but the Infallibility of their Church for which there is even less colour of proof from Scripture than for Transubstantiation it self But so fond are they of their own Innovations and Errours that rather than the Dictates of their Church how groundless and absurd soever should be call'd in question rather than not have their will of us in imposing upon us what they please they will overthrow any Article of the Christian Faith and shake the very foundations of our common Religion A clear evidence that the Church of Rome is not the true Mother since she can be so well contented that Christianity should be destroyed rather than the Point in question should be decided against her FINIS A Catalogue of the several Cases c. 1. A Perswasive to Communion with the Church of England 2. A. Resolution of some Cases of Conscience which respect Church-Communion 3. The Case of Indifferent things used in the Worship of God proposed and stated by considering these Questions c. 4. A Discourse about Edification 5. The Resolution of this Case of Conscience Whether the Church of Englands Symbolizing so far as it doth with the Church of Rome makes it unlawfull to hold Communion with the Church of England 6. A Letter to Anonymus in answer to his three Letters to Dr. Sherlock about Church-Communion 7. Certain Cases of Conscience resolved concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship In two Parts 8. The Case of mixt Communion Whether it be Lawfull to Separate from a Church upon the account of promiscuous Congregations and mixt Communions 9. An Answer to Dissenters Objections against the Common Prayers and some other parts of Divine Service prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament stated and resolved c. In two Parts 11. A Discourse of Profiting by Sermons and of going to hear where Men think they can profit most 12. A serious Exhortation with some important Advices relating to the late Cases about conformity recommended to the present Dissenters from the Church of England 13. An Argument to Union taken from the true interest of those Dissenters in England who profess and call themselves Protestants 14. Some Considerations about the Case of Scandal or giving Offence to the Weak Brethren 15. The Case of Infant-Baptism in Five Questions c. 16. the Charge of Scandal and giving Offence by Conformity Refelled and Reflected back upon Separation c. 17. Case of Lay-Communion 18. A Perswasive to Frequent Communion 19. A Defence of Symbolizing 20. A Vindication of Indifferent Things 21. The Case of Compelling Men to the Holy Sacrament 22. A Case of the Cross in Baptism 23. A Discourse of Conscience 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be received and what Tradition is to be rejected 3. The Difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. 5. A Discourse concerning a Guide in matters of Faith c. 6. A Discourse concerning Invocation of Saints 7. A Discourse concerning the Unity of the Catholick Church maintained in the Church of England 8. A Discourse of Auricular Confession 9. A Discourse against Transubstantiation ADVERTISEMENT A Demonstration of the Messias In which the Truth of the Christian Religion is proved especially against the Jews By Richard Kidder in Octavo Printed for B. Aylmer a de ●●uch l. 3. c. 23. b in 3. dis 49. Qu. 75. Sect. 2. c in 3. part disp 180. Qu. 75. art 2. c. 15. d in Sent. l. 4. dist 11. Q. 1. n. 15. e in 4. Sent. Q. 5. Quodl 4. Q. 3. f in 4. Sent. Q. 6. art 2. g in canon Miss Lect. 40. h in Aquin. 3. part Qu. 75. art 1. i Aegid Conink de Sacram Q. 75. art 1. n. 13. k de Sacram l. 2. c. 3. l Loc. Theolog l. 3. c. 3. m contra captiv Babylon c. 10. n. 2. n Dialog cuus Tryph. p. 297. Edit P●ris 1639. * Matth. 26. 29. * Apol. 2. p. 98. edit Paris 1636. * lib. 4. c. 34. * lib. 5. c. 2. * Comment in 1 Pet. c. 3. * Advers Marcionem l. 4. p. 571. Edit Rigalt Paris 1634. * lib. de Animâ p. 319. * Edit ●●uetii * Cap. 10. * Ep. 63. * Aug. Tom. 6. p. 187. Edit Basil. 1569. † Enarrat in Psal. Tom. 8. p. 16. ‖ Id. Tom. 9. p. 1105. * Id. Tract 50. in Johan † Id. Tom. 2. p. 93. ‖ de Consecr dist 2. Hoc est * de consecrat dist 2. Sect. Vtrum * Lib. 3. Tom. 1 8. p. 53. * Gen. 49. 11. † Dialog 1. * Biblioth Patr. ●om 4. * Facund p. 144. edit Paris 1676. a In Sent. l. 4. Dist. 11. Q. 3. b In Sent. l. 4. dist 11. q. 1. ● 15. c de ●nchar l. 1. p. 146. d In 1. Epist ad Corinth c. 7. citante etiam Salmerone Tom. 9. Tract 16. p. 108. e de Haeres l. 8. * de Eucharist l. 1. c. 1. † Ibid. * de Scriptor Eccles. † in vita Paschas●● ‖ Epist. ad Heribaldum c. 33. * Gratian. de consecrat distinct 2. Lanfranc de corp sang Domini c. 5. Gu●tmund de Sacram. l. 1. Alger de Sacram l. 1. c. 19. † Gloss. Decret de consecrat dist 2. in cap. Ego Berengarius * Waldens Tom. 2. c. 13. * Matth. 13. 24. * De Nat. D●orum l. 3. * Dionys. Carthus in 4. dist 10. art 1. † 2 Thess. 2. 10. * Luk. 24. 〈◊〉 39.
these words me ye have not always He speaks says he of the presence of his body ye shall have me according to my providence according to Majesty and invisible grace but according to the flesh which the word assumed according to that which was born of the Virgin Mary ye shall not have me therefore because he conversed with his Disciples fourty days he is ascended up into heaven and is not here In his 23d Epistle if the Sacrament says he had not some resemblance of those things whereof they are Sacraments they would not be Sacraments at all but from this resemblance they take for the most part the names of the things which they represent Therefore as the Sacrament of the body of Christ is in some manner or sense Christ's body and the Sacrament of his bloud is the bloud of Christ So the Sacrament of faith meaning Baptism is faith Upon which words of St. Austin there is this remarkable Gloss in their own Canon Law the heavenly Sacrament which truly represents the flesh of Christ is called the body of Christ but improperly whence it is said that after a manner but not according to the truth of the thing but the mystery of the thing signified So that the meaning is it is called the body of Christ that is it signifies the body of Christ And if this be St. Austin's meaning I am sure no Protestant can speak more plainly against Transubstantiation And in the ancient Canon of the Mass before it was chang'd in complyance with this new Doctrine it is expresly call'd a Sacrament a Sign an Image and a figure of Christ's body To which I will add that remarkable passage of St. Austin cited by Gratian that as we receive the similitude of his death in Baptism so we may also receive the likeness of his flesh and bloud that so neither may truth be wanting in the Sacrament nor Pagans have occasion to make us ridiculous for drinking the bloud of one that was slain I will mention but one Testimony more of this Father but so clear a one as it is impossible any man in his wits that had believed Transubstantiation could have utter'd It is in his Treatise de Doctrina Christiana where laying down several Rules for the right understanding of Scripture he gives this for one If says he the speech be a precept forbidding some heinous wickedness or crime or commanding us to do good it is not figurative but if it seem to command any heinous wickedness or crime or to forbid that which is profitable and beneficial to others it is figurative For example Except ye eat the flesh of the Son of man and drink his bloud ye have no life in you This seems to command a heinous wickedness and crime therefore it is a figure commanding us to communicate of the passion of our Lord and with delight and advantage to lay up in our memory that his flesh was crucified and wounded for us So that according to St. Austin's best skill in interpreting Scripture the literal eating of the flesh of Christ and drinking his bloud would have been a great impiety and therefore the expression is to be understood figuratively not as Cardinal Perron would have it onely in opposition to the eating of his flesh and bloud in the gross appearance of flesh and bloud but to the real eating of his natural body and bloud under any appearance whatsoever For St. Austin doth not say this is a Figurative speech wherein we are commanded really to feed upon the natural body and bloud of Christ under the species of bread and wine as the Cardinal would understand him for then the speech would be literal and not figurative But he says this is a figurative speech wherein we are commanded Spiritually to feed upon the remembrance of his Passion To these I will add but three or four Testimonies more in the two following Ages The first shall be of Theodoret who speaking of that Prophecy of Jacob concerning our Saviour he washed his garments in Wine and his clothes in the bloud of grapes hath these words as we call the mystical fruit of the Vine that is the Wine in the Sacrament after consecration the bloud of the Lord so he viz. Jacob calls the bloud of the true Vine viz. of Christ the bloud of the grape but the bloud of Christ is not literally and properly but onely figuratively the bloud of the grape in the same sense as he is said to be the true Vine and therefore the Wine in the Sacrament after consecration is in like manner not literally and properly but figuratively the bloud of Christ. And he explains this afterwards saying that our Saviour changed the names and gave to his Body the name of the Symbol or Sign and to the Symbol or Sign the name of his Body thus when he had call'd himself the Vine he call'd the Symbol or Sign his bloud so that in the same sense that he call'd himself the Vine he call'd the Wine which is the Symbol of his bloud his bloud For says he he would have those who partake of the divine mysteries not to attend to the nature of the things which are seen but by the change of names to believe the change which is made by grace for he who call'd that which by nature is a body wheat and bread and again likewise call'd himself the Vine he honour'd the Symbols with the name of his body and bloud not changing nature but adding grace to nature Where you see he says expresly that when he call'd the Symbols or Elements of the Sacrament viz. bread and Wine his Body and Bloud he made no change in the nature of the things onely added grace to nature that is by the Divine grace and blessing he raised them to a Spiritual and Supernatural vertue and efficacy The Second is of the same Theodoret in his second Dialogue between a Catholique under the name of Orthodoxus and an Heretique under the name of Eranistes who maintaining that the Humanity of Christ was chang'd into the substance of the Divinity which was the Heresie of Eutyches he illustrates the matter by this Similitude As says he the Symbols of the Lord's body and bloud are one thing before the invocation of the Priest but after the invocation are changed and become another thing So the body of our Lord after his ascension is changed into the divine substance But what says the Catholique Orthodoxus to this why he talks just like one of Cardinal Perron's Heretiques Thou art says he caught in thy own net because the mystical Symbols after consecration do not pass out of their own nature for they remain in their former substance figure and appearance and may be seen and handled even as before He does not onely deny the outward figure and appearance of the Symbols to be chang'd but the nature and substance of them even in the proper and strictest sense of