A discourse of the Holy Eucharist, in the two great points of the real presence and the adoration of the Host in answer to the two discourses lately printed at Oxford on this subject : to which is prefixed a large historical preface relating to the same argument.

III. The Conviction of our Senses against it.

An Argument this, which since it cannot be Answered, they seem resolved to run it down; as the Stoick in Lucian, who began to call names, when he had nothing else to say for him∣self.

But if the Senses are such ill Informers, that they may not be trusted in matters of this mo∣ment, would these Disputers please to tell us, What Authority they have for the truth of the Christian Religion? Was not Christianity first found∣ed upon the Miracles of our Blessed Saviour and his Apostles? Or were not the Senses judges of those Miracles? Are not the Incarnation, Death, Resurrection and Ascension of our Lord, the most Fundamental Articles of our Faith? Have we any other Argument to warrant our belief of these, but what comes to us by the ministry of our Senses? Did not Christ himself appeal to them for the proof of his own Rising?

The Romanist himself believes Transubstantiation because he reads in the Scripture, or rather (to speak more agreeably to the method of their Church) because he has been told there are such Words there, as, Hee est Corpus Meum: Now not to enquire how far those words will serve to war∣rant this Doctrine, is it not evident that he

cannot be sure there are any such words there, if he may not trust his Senses: And if he may, is it not as plain, That he must seek for some other meaning than what they give of them?

Let us suppose the change they speak of to be Supernatural; Be it as much a Miracle as they desire: The very Character of a Miracle is to be known by the Senses. Nor God, nor Christ, nor any Prophet or Apostle, ever pretended to any other. And I shall leave it to any one to judge what progress Christianity would have made in the World, if it had had no other Miracles but such as Transubstan∣ation to confirm it: i. e. Great Wonders confidently asserted, but such as every ones sense and reason would tell him were both falsely asserted, and im∣possible to be performed.

But now whil'st we thus oppose the Errors of some by asserting the continuance of the Natu∣ral Substance of the Elements of Bread and Wine in this Holy Eucharist; let not any one think that we would therefore set up the mi∣stakes of others; as if this Holy Sacrament were nothing more than a meer Rite and Ceremony, a bare Commemoration only of Christ's Death and Passion.

Our Church indeed teaches us to believe, That the Bread and Wine continue still in their True and Natural Substance; but it teaches us

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also that 'tis the Body and Blood of Christ, which every faithful Soul re∣ceives in that Holy Supper: Spiritu∣ally indeed, and after a Heavenly man∣ner, but yet most truly and really too.

The Primitive Fathers, of whom we have be∣fore spoken, sufficiently assure us, that they were strangers to that Corporeal change that is now pre∣tended; but for this Divine and Mystical, they have openly enough declared for it.

Nor are we therefore afraid to confess a change, and that a very great one too made in this Holy Sacrament. The Bread and the Wine which we here Consecrate, ought not to be given or re∣ceived by any one in this Mystery, as common ordinary food. Those Holy Elements which the Prayers of the Church have sanctified, and the Divine Words of our Blessed Saviour applied to them, though not Transubstantiated, yet cer∣tainly separated to a Holy use and signification, ought to be regarded with a very just Honour by us: And whilst we Worship Him whose Death we herein Commemorate, and of whose Grace we expect to be made partakers by it, we ought certainly to pay no little regard to the Types and Figures, by which he has chosen to represent the one, and convey to us the other.

Thus therefore we think we shall best divide our Piety, if we Adore our Redeemer in Heaven, yet omit nothing that may testifie our just esteem of

his Holy Sacrament on Earth: Nor suffer the most Zealous Votary for this new Opinion, to exceed us in our Care and Reverence of Approaching to his Holy Table.

We acknowledg him to be no less Really Present, tho after another manner than they; nor do we less expect to Communicate of his Body and Blood with our Souls, than they who think they take Him car∣nally into their Mouths.

Let our Office of Communion be examined; let the Reverence and Devotion, with which we Ce∣lebrate this Sacred Feast, be consider'd; all these will shew how far the Church of England is from a light esteem of this great Mystery; indeed, that it is im∣possible for any to set a higher Value and Reverence upon it.

I shall close this with the Declaration of One, who after many Years spent in great Reputa∣tion in their Communion, was so happy as to finish his Days in our Church; upon his first receiving the Blessed Communion among us:

Tantam magnorum Praesulum de∣missionem, tam eximiam Principum & Populi Reverentiam, in Sacra Eucha∣ristia administranda & recipienda, nus∣quam ego vidi apud Romanenses, qui tamen se unos Sacramenti istius cultores jactant.

That He never saw in the Church of Rome, so great a Reverence both in Administring and Recei∣ving this Holy Eucharist, as he found among us;

insomuch, that he supposed it would hardly be be∣lieved among them, what from his own Experience, he recounted concerning it.

Porro haec quae narravi & trita nimis ac vulgo nota Videbuntur fratribus nostris Reformatae Ecclesiae: Nova omnino & fortè incredebilia Apparebunt Romanae Con∣gregationis Alumnis; quorum scilicet auribus perpetuò suggeritur per suos Instructores, nullam apud Protestantes existere fidem praesentiae Christi realis in Eucharistiae Sacramento, nullam Devotionem aut Reverentiam in eo Sumendo.

And this may suffice for the first thing proposed; Of the Doctrine of Transubstantiation, or of the Real Presence professed and established in the Church of Rome. Our next Business will be to inquire:

II. What that Real Presence of Christ in this Holy Eucharist is, which is acknowledged by the Church of England.

Notes

• John xx. 27, 29.
• See the Church Cate∣chism, and Article Twenty eighth. The Communion-Office, &c.
• Andr. Sallii Votum pro pace, c. 23. p. 90. Ed. Oxon. 1678.
• Vid. ibid. pag. 90. cap. xxiv. n. 7.