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all-sufficient Sacrifices of Christ; to wit, one upon the Cross and one daily upon the Altar : Which is a flat contradi&tion to the Apostle, who tells us of no offering up of Christ, but of that one which he once made of himself upon the Cross. But your Church hath another all-fufficient Sacrifice of him, and of equal Merit in the Mafs, not only sufficient to atone God for the Sins and Punishments of the Living, but for the Dead in Purgatory, who are not perfe&ly and fully purged. But according to our Doctrine, the Sacrament of the Altar is no more than a commemorative or representative Sacrifice in the light of God made acceptable
to him, and effectual to the worthy Receiver for obtaining Remifsion of Sin, and all other Mercies in virtue of, and in conjun&tion with the one propitiatory Sacrifice upon the Cross, to which it is myftically united. And in this fenfe we have a true, full, and complete Sacrifice and Sacrament in both kinds; whereas you pretend to have a true Sacrament for the People but in one, contrary to the Doctrine and constant Practice; and as it appears from thence, to the very Thoughts and Intentions of the Catholick Church for above a thousand Years. I pray God this facrilegious Doctrine of receiving whole Christ in one kind, as well as the other of Christ's Body and Blood with his whole Soul and Divinity, being truly, really, and substantially in the Sacrament, make not both your Sacrifice and Sacrament an Abomination, and Iniquity in the sight of God.
I should also have observed, that at your Altar Christ there declared to be corporally present with his Body, Soul, and Divinity, is as much adored as he is in Heaven: So that in that Prayer which you repeat Thrice, after a piece of the Hoft first signed Thrice with the sign of the Cross,
Hostiam consccratam genuflexus adorat.
is put into the Chalice, it is not easy to discern to which Christ you address it, Christ in Heaven or Christ upon the Altar ; when you say, O Lamba of God, who takejt away the Sins of the World, bave Mercy upon us, No Man also can doubt, but when the Ganon of the Mass was made, that the Nature of Bread and Wine remained in them after, as well as before the Confecration, as appears from those Prayers: The Perception of thy Body, O Lord Chrifto which I presume atake, &c. What we receive, A Lordipith our Mouths grant we may receive mish gure Minds and let thy Body, O Lord, which I have received, and thy Blead, which I hava drank adhere to my Bowels : And, grant that no blemish of Sin may remain in me, tobolam refreshed by the * Holy Sacraments, pho livest and reignieft for ever. Amen. But, Sira according to the later super-induced Doctrine of Transubstantiation, you eat Jesus Christ, to whom your address thefe Prayers, and fwallow him into your Bellies, which is a Reflection I now cannot make without Horror and some Indignation against your Church. So that ancient Petition of the Church, in which they prayed unto God, That the Elements of Bread and Wine may be (or be
, come ] entoi ys the Body and Blood of thy most dear. ly beldyod Son Jefus Chrift,i, shews, that the Doárine of Tranfubftantiation was not then the Doctrine of the Church; but that the Body and Blood
ä of Christ, as in the Prayers above, are to be understood of his Myftical, or Sacramental, and not of his Real Body and Blood, of which the Church then had no Morion. zytoidu gandir! C] 3 Sing you fee I have diligently compared the Doe @rine and Practice of your Cburch and ours, and brought them, as wellas ham able, to the Test of Scripture and Christian Antiquity, of which the
It was usual in the ancient Writers of the Church, to call the Bread in the Plural Number Te te trapusheid; the Holy Sacraments.
New Testament is the most primitive and authentick Record. Suffer me therefore to go on first to the number of the Sacraments, which in the large Theological sense of the word Sacrament, 'as it is used in the Latin, and answers to Mystery in the Greek Church, she acknowledges' to be many : and hath no difference with you about the number of Sacraments in that large Sense of the Word; wherein it is taken for an holy or religious Sign or Symbol; which mystically exhibits one thing to Sense, and another to the Understanding. In this Sense there are many Sacraments or Mysteries. But our Church with great Judgment and Propriety of Speech, according to the Doctrine of the Scriptures, hath restricted the Word to its most special and eminent Sense; in which as it signifies holy, fæderal, outward Signs or Symbols of inward'spiritual Grace and Favour, instituted by God in the Christian Church, as ordinary means of Grace and Salvation generally neceslary for all Men And in this special strict Sense of the word, she owns
only two Sacraments or Mysteries, Baptism and the Lord's-Supper, and thereby distinguishes the other Five, commonly called Sacraments, from those Two, as they ought to be distinguished; because they are not Sacraments of the same Dignity, viz. Holy Signs of the Covenant betwixt God and his Church, nor generally necessary for all, as the other Two are, and binding to all in point of Duty; though God is not so tyed to them, as he cannot act without them : They do not limit and confine him, who in cases of true and absolute Necessity can give his Grace, both his pardoning and sancti. fying Grace without them. I say in true, and ab. solute Necessity, when all diligence on our part be ing used, we cannot have them, as in the case of ļnfants, whom dying unbaptized you exclude from Heaver
Thus, Sir, I have been taught by our Church, and her learned Divines, to understand the diffe, rent Nature and use of the Two Sacraments, or mystical fæderal Rites, from the other Five, which your Church makes to be true and proper Sacraments, of equal Dignity with the other Two. But I have been better instructed in the Nature of every, one of them,
As, First, of Orders or Ordination, which they hold to be sacred, and neceffary, by divine appointment, for the Ministry of the Church, and that whoever climbs up into the Fold without them, let hịs Gifts be never so great, is a Thief and a Robber. And as our Ordinations are deriyed by continued Succession from the Apostles, so are they performed after the primitive Apostoli, cal manner, according to the Scriptures, by solemn Prayer and Impohition of Hands, without any of your new Mixtures, as the Cup and Patin, or the Benedi&tion: In which the Bishop prays, that the Person ordained may be blessed in the Priestly Office, and offer propitiatory Sacrifices to Almighty God for the Sins of the People. These additions you make Essential to the Ordination of a Priest, though but of late Original, as some of your learned Writers are forced to confefs. I am unwilling to put you in mind of the Slander you raised of our Church, by the Fiction of the Nag's-Head Ora dination, which some of your Priests are not yet alham’d to tell as a Truth,
Another of your Sacraments is Confirmation, which tho? we believe it to be an Apostolical Rite and instituțion, which ought to be obferved in all Churcheş; and accordingly our Church hath a particular Office appointed for it, and our Bishops dyly administer it with great Reverence; by Prayer and Imposition of Hands upon the baptized, when they are come to years of Discretion, and are Fightly in fructed and prepared.
As to Penitence, or folemn penitential Confeflia on, which you reckon among the Sacraments, our Church recommends it to Consciences troubled with the sense of their Sins. She holds it as requisite as Physick for the Sick, and thinks the mini, sterial Power of absolvįng humble, and truly con trite Penitents a part of the Priestly Office; and enjoins her Priests to absolve such, according to the Power which our Lord Jesus Christ hath left to his Church : But she appoints no Pænitentiaries for auricular Confession, which with great reason, she difallows.
Matrimony we allow to be a Mystery, or Sacra. ment in the large Sense of the Word, as it is taken for any sacred Symbol, because it signifies unto us the Mystical Union that is betwixt Christ and his Church : Who is pleased to call her his Bride, and Spouse, and himself her Bridegroom. And by his Love, and mystical Marriage-union with her, teacheth us the Holiness of the Marriageftate, and Husbands and Wives their mutual Duty to one another.
As to Extreme Unktion, another of your Sacraments so called, our Church at the beginning of the Reformation, reduced the great Abuse of it to anointing the sick Person with Oyl, according to Mark xvi. 13. and James V. 14. ordering the Priest, if the sick Person desire it, to anoint him on the Forehead or Breast, only making the Sign of the Cross; and to proceed to a devout Prayer for the
• The Order of the Visitation of the Sick in the Book of CommonPrayer, set forth in 1549. to be used throughout England.
RUB R I C K. If the fick Person defire to be anointed, then shall the Priest anoint him upon the Forehead, or Breast, only making the Sign of the Cross, Taying thus.
Äs with this visible Oyl thy Body outwardly is anointed ; Sooker Heavenly Father, Almighty God, grant of his infinite Goodness, that tby Soul impardly may be anointed by the Holy Ghost, who is the