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out some Thing that is Round or Wbité.? Therë fore if I See or Feel any Thing, it is the Substance I See or Feel, that is, fome Thing which is Round or White. What Colour, Tast or Siell, has Insticking or Inberence? For that is Accident. Is it more like Bread than a Tulip? Thus easily may we Dispute our selves not only out of our Senses, but out of our Thoughts too: And the Miracle of Accidents without Substance,must not only work upon our Senses, but give us New Thoughts, new Conceptions, which never before came into the Head of Mortal Man! This is that Philosophy and Vain Deceit or Fallacy which the Apostle says (a) will Spoil or Hurt our Faith. Doting about Questions and Strifes of Words Perverse Disputings--and Oppositions of Science falfly so called: which fome Professing, have Erred concerning the Faith.
But if you are in Earnest about this Logick of Substance and Accident, will you lay a good Wager upon it?
L. Hudibras says, Fools for Arguments lay Wagers.
G. Yet you have laid all your Honour and Eftate upon it-But are you so sure of it that you would take your Oath upon it? .: L. These are Foolish Questions, and were never Alked in any School Dispute.
G. Nor ought to be, if you had let thein stay there. But when you will bring them out of your Schools into your Creed, and make them Articles of Faith, you do as good as take
(6) Cor, ii, 8. 1 Tim. vi. 4. 5, 20, 21,
your Oath upon the Truth and Certainty of them; and you Guard them with Anathema's. And it is Impossible you can believe Transsubstantiation, or know any thing of it, unless you
be perfectly Skilled in the Nature and Difference of Substance and Accident, and how far their Powers do Reach. You must Distinguish between Sub-stantiation, Con-substantiation, and Trans-fubftantiation, and Determine whether the Nature of Accidents will best Agree with Sub, Con, or Trans.
L. I trouble not my Head with any of these things, but I believe as the Churcb believes, and there is an End of it.
G. Can you believe as the Church believes, without knowing what She believes ? This is believing Nothing, It is Implicit indeed! At this Rate you need but one Article of your Creed, to believe the Holy Catholick Church. And all the Reft may go off Implicitly, though you should know nothing of any other of the Articles. And what a Man knows nothing of, he can give no Reason for. But St. Peter bids us (a) be Ready always to give an Answer to every Man that asketb us a Reafon of the Hope (or Faith) that is in us. Which Supposes our Understanding if our felves, and not an Implicit Faith in others, of we know not what. So that if you make Trans-fubftantiation at
Article of your Faith, you are obliged to Un.
. derstand it aright.
But there is something yet more Terrible behind, for if there be no Trans-Substantiation, then you Worship Bread and Wine with Las tria, by which you mean the Supreme Worship due to God alone.
Nay tho' Tranf-subftantiation were Granted, and fully Understood, yet it is Impossible for any Man to know whether he Worships plain Bread and Wine, or the Bodyand Blood of Christ? Because in the Rubrick of the Mass, de Defectibus circa Missam, there are several Cases put wherein the Consecration is void, and ther is no Sacrament made, and then ther is Nothing there but plain Bread and Wine. One of these Cases is, if ther be a greater Mixture of any other Grain than of Wheat in the Wafer, Another is, if the Wine be made of Sour Grapes, or Grapes not Ripe, Si Vinum fit ex Uvis acerbis, vel non Maturis, which is pretty hard to know for the People, who never Tait it, or the Worshippers who See or Tast neither but only a Pixis or a Cup they look not into: And in both these Cafés (besides others) it is said, Non conficitur Sacramentum, ther is no Sacrament made. And so it is said if the Intention of the Priest be wanting, which is Impossible to know: Upon which Head they put a pleasant Case, as Suppose a Priest Intends to Consecrate Ten Wafers (for Example) and after Consecration ther be foond Eleven or more, then None of them are Consecrated, because the intention going only to
Ten, it cannot be known which these Ten are. But if there be Nine or fewer, they are all confecrated, because the Intention going to Ten, it Includes all within that Number. Besides you must take it wholly upon Trust, whether there be any Confecration at all; because
your Priests do not Consecrat before the People when they Administer the Sacrament, but at Set times they Confecrat Numbers of Wafers together, which they Reserve for Occasions, and for daily Worship. Again it is said in some Cafes, Dubium est an conficiatur Sacramentum, that it is Doubtful whether the Sacrament is made or not. And what shall we do in this Cafe? Is it a Doubt whether we Worship God or a Creature? Or is it Indifferent to which we give Latria ?
L. If there should be a Mistake in any of these Matters, and we Worship meer Creatures, not knowing it, for which we have been Charged with Idolatry, we have an Answer ready, That this could amount to no more than Material Idolatry, but it could not be Formally so, while our intention was Right, and we Meant our Worship to God.
G. These School Distinctions are Cobwebs, and will bear no Weight, for Material Idolatry is Idolatry, else it were not Material Idolatry. And if our Intention will solve it, it will solve it also as to the Heatben, who Directed their Worship and Referred it Ultimately to the true God, as lias been shewn. But I hope you will not make Solomon so stupid as you have made the
Heatben, and to think that he believed (a) Asbteroth the Goddess of the Zidonians, and Milcom the Abomination of the Ammonites and the other:Gads of the Nations whom he Worshipped, to be every one of them the one only Supreme God! Yet he is Charged with Idolatry, whether Material or Format is not the Question, nor is there a Word of it in the Scriptures, for Idolatry is Idolatry, let it be of what fort it will. And these Distinctions are only to Excuse it, and let it loose among us. God has forbidden it Generally, of every Kind and Sort. The Arians were Charged with Idolatry for worshipping Christ, supposing Him but a Creature: And they were so far from Disowning the True God, that it was His Honour they pretended in denying Divinity to Christ. So of the Socinians, and our Uni. tarians among us, who give themselves that Name for their Supporting the Unity of the Godhead. Yet they are Charged with Idolatry for Worshipping Christ as an Inferior God. And they have the fame Distinction as you of Latria and Dulia, a higher and lower Degree of Worship. But all Religious Worship is forbiddon to any but to God alone. These Degrees of it are of Humane Invention, to Excufe our Breach of the Commands of God. But we are to keep far from the Forbidden thing, not Try how Near we can come to it, by Distinctions of our own Coyning. We ought to make a Hedge about the law, as the L2
(«) 1. Kin. xi. Si