238 TU i NSUBST, LNTIATION. [Boor II. cannot entertain a doubt," p. 212. "The paster w?tl ? inform the faithful, that Christ, whole and entire, is contained not only under either species, but also in EAcH PARTICLE of either species," p. 213. Thus we have given their doctrine as conta/ned in their own acknow- ledged standards, which they can neither evade nor deny without the most palpable contradictions. The following points, with several others, are clearly contained in their doctrine concerning the eucharist. (1.) That, after the words of consecration are spoken, there is no bread nor wine left on the table. (2.) That, though there be no bread nor wine, yet the accidents or species, that is, the colour, size, weight, taste, and other qualities of the bread and wine remain. But these accidents, or rather essential properties of matter, do not exist either in the bread or body of Christ, but by themselves. Not in the bread, for bread there is none. Not in the body of Christ, for they will not allow you to say that the body of Christ is round, sweet, has shape, &c. (3.) That, by virtue of the five words of consecration, Ho? eat corlms roeurn, there is, in the place of the substance of the bread and wine, the substance of the body of Christ, truly, really, and substan- tially, together with his soul and divinit?d?nd though they confess that Christ had but one body, and that is in heaven, yet they maintain that the bod?, of Christ in the eucharist is the same that was born of the virgin, which was crucified, ascended to heaven, and is now in heaven. (4.) That the body, blood, bones, sinews, &c., of Christ, his soul and Godhead, are contained in either the bread or the wine, or in the smallest particle of bread or the areallest drop of the wine, however small the crumbs or drops may be. (5.) That the body of Christ is eaten by every communicant, whe- ther good or bad. (6.) That this body remains in those wafers that are not eaten; so that, should any animal happen to devour any of them, it would as really eat the body of Christ as any Christian. And should one of these wafers be burned in the fire, the body of Christ would be as really burned as it was before eaten. (7.) This very bread, as Protestants are apt to call it, which they receive and eat, and the wine which the priest drinks, they worship and adore as very God Almighty, and require this worship under pain of damnation. (8.) That all Protestants, or any others who do not receive all these doctrines, both in faith and practice, or who hold differ?ly from these definitions of the Church of Rome, are pronounced AccratEEn with the highest anathema possible. These are the points on which we accuse the Church of Rome to have grievously corrupted the Christian doctrine and practice as it concerns the sacrament of the eucharist. It is readily granted that there are several circumstances, in all the different parts of Christian worship and practice, which do not precisely oblige all Christian churches. There are several circumstances in the receiving of the sacrament which do not enter into the nature of the action, but are inditferent to it, and ?o may be thtm or otherwise, wit2mut lm.rvarti? 1 &
�
